THE HOLY BIBLE (Darby Translation) Darby's Notes on Romans

1:1f called: 'A called apostle,' i.e. an apostle by (divine) calling. Cf. ver. 7 'called saints,' and see note there.
1:2g writings: 'In holy writings:' there is no article in the original. The statement of the apostle is general, addressing himself, as he does, to Gentiles.
1:4h Spirit: In many cases it is impossible to put a small or a large S rightly to the word Spirit, as the presence and power of the Holy Spirit characterizes the state, and that and the state are both included; so it is here. It is divine, not merely human, perfectness, and by the Holy Spirit, yet it is Christ's state. But it is not merely a state, but that state which consists in the presence and power of the Holy Spirit, and is the absolute expression of it. On the whole, I put a large S here, but it is the Son manifested on earth who is spoken of, and characteristic of him. Resurrection was the proof, but he who had eyes to see, saw what came in flesh justified in the Spirit even when here, the same Spirit which was quickening power in resurrection, as 1Pet. 3:18.
1:4i holiness: Hagiosune, the nature and quality itself, as 2Cor. 7:1 and 1Thess. 3:13. Distinct from hagiasmos, the practical effect produced, the character in activity, translated 'holiness' in Rom. 6:19, 22; 1Cor. 1:30; 1Tim. 2:15; Heb. 12:14; and 'sanctification' in 1Thess. 4:3; 4:7; 2Thess. 2:13 and 1Pet. 1:2. Another word, hagiotes, is used in Heb. 12:10 (the only time in Scripture), for the quality itself.
1:4k dead: Plural, 'of dead persons.'
1:6a called: 'Called ones of Jesus Christ' is what they are.
1:7b called: 'Called saints' is ambiguous in English, but the sense is that they are saints by the calling of God. The Greek implies that they are already saints, not called to be so.
1:10c prospered: This does not refer to a prosperous journey, but to the hope that God may favour or prosper him so that he may come; he had long wished it, and hoped that at last it might be granted him.
1:17d God: 'Righteousness of God.' The absence of the article may arrest the mind here, and in some other places, in this part of the epistle. It is likely to do so, because the righteousness of God is now a known doctrine; not so when the apostle taught. The righteousness of God was a wholly new thought, as was indeed wrath from heaven: wrath on earth was not. The gospel, or 'glad tidings,' was the power of God to salvation, because righteousness of God (that kind of righteousness) was revealed -- not a righteousness required of man. See ch. 3:21.
1:17e by: 'By faith.' The word 'by' is the same in Greek (ek) as that translated 'on the principle of.' I have left 'by' as being a quotation from Hab. 2:4.
1:18f heaven: 'Wrath of God from heaven is revealed:' see Note d; 'there' is merely the impersonal form, not an adverb, but necessary, as it is difficult to put the words in another order without injuring the sense.
1:19g is: Or 'may be.' The Greek word here is used for 'may be known.' What is spoken of here is 'knowledge acquirable by nature in contrast with revelation,' it means what is within the capacity of man's apprehension. But 'is known' sufficiently represents that and is more exact.
1:20h divinity: What is characteristic of God; not 'Godhead,' as in Col. 2:9.
1:20i render: The Greek expression does not affirm that they are so, but states the consequence of the display of creative glory in what was seen. 'So that they should,' or 'might be,' is ambiguous in English, and implies purpose. Hence I have said 'so as to render,' which gives the sense.
1:21a Because: This is the second reason: the first is ver. 19.
1:21b thoughts: The 'inward reasonings of the mind,' as Luke 9:46. The word 'thoughts' in English conveys this best.
1:25c who: The word implies the character: 'who were such as,' see Matt. 7:24.
1:28d good: Not 'did not like.' The word means 'to assay, test, prove,' and thence 'to approve' as Phil. 1:10.
1:28e reprobate: Or, as some, 'a mind void of moral discernment.'
1:30f God: I doubt that it has the sense of 'God-haters.' It acquired the sense of 'abominably wicked:' as 'cursed children' does not mean that a curse is pronounced, but that they are fit only to be so named. It is the moral state.
1:32g who: As in v. 25, 'who being such as so knew.'
1:32h judgment: Dikaioma: what the righteous will of God requires; hence even an ordinance of his will, or a righteous act meeting his requirement. See ch. 5:18; Luke 1:6; and Rev. 15:4, where it is judgment itself. In ch. 2:5, 'righteous judgment' is dikaiokrisia.
1:32i do: Prasso: to do an act: see John 5:29.
1:32k practise: Poieo: practise a course of action: see John 5:29.
1:32l delight: It means that not only their own passions carry them away, but, being thoroughly corrupt, they enjoy other people's sinning, associating themselves in thought and spirit with them, as taking pleasure in their doing so.
2:1m condemnest: A play on words in Greek, strengthening the sense. The words for 'judgment' and 'condemnest' are from the same root.
2:7a works: Lit. 'good work,' singular.
2:7b incorruptibility: Not 'immortality;' the resurrection, or change, of the body is looked for; and it is thus a part of Christian truth: see 2Tim. 1:10.
2:15c who: As ch. 1:32.
2:15d written: It is not the law, but the work which is written.
2:22e sacrilege: See Acts 19:37.
2:24f written: See Isa. 52:5; Ezek. 36:20-23.
2:26g requirements: Dikaioma, as 'righteous judgment,' ch. 1:32.
2:26h reckoned: Often translated 'imputed' in A.V.
2:27i with: Dia. The expression has the sense of 'in a given state or condition,' as well as 'by means of.' Their having or possessing the letter of the law and circumcision practically puts the Jews in that condition.
2:28k outwardly: 'Openly,' 'manifestedly.'
2:29l inwardly: 'In what is hidden or secret.'
3:3a faith: Or 'faithfulness.'
3:4b written: See Ps. 51:4.
3:5c wrath: 'Inflicts wrath' is hardly English, as wrath is a sentiment of the mind; and it is what reaches another which is inflicted, as punishment or pain. But 'executes' is not the sense, nor is 'takes vengeance.' The form of expression in Greek, as in the use of 'inflict' in English, is a figure of the effect for the cause, so I have ventured to use it.
3:7d abounded: Or 'has more abounded by my lie.' In the translation in the text the thought is 'he remained true in spite of my failure.'
3:12e one: Ps. 14:1-3.
3:13f deceit: Ps. 5:9.
3:13g lips: Ps. 140:3.
3:14h bitterness: Ps. 10:7.
3:17i known: Isa. 59:7-8.
3:18k eyes: Ps. 36:1.
3:19l under: Lit. 'in' en.
3:19m be: i.e. 'become in that state,' not future, but the existing consequence.
3:21n without: 'Apart from:' see Heb. 9:28.
3:21o God: See Note, ch. 1:17.
3:23p short: The present fact, 'they come short;' 'come' is not dependent on 'have.'
3:25q mercy-seat: I do not think this word can be used for 'a propitiatory sacrifice' or 'propitiation;' it certainly is not the habitual use in the LXX; and we have the two parts of the work of the great day of atonement, here and in ch. 4:25; 'set forth,' here, has a reflexive force; see Note e, Heb. 1:3.
3:25a by: 'In respect of the passing by the sins.' I have hesitated as to using dia with the accusative in this sense here; but on the whole I do not doubt it gives the sense. God had passed by, not brought into judgment, the sins of Old Testament believers; and the accomplishment of the atonement showed His righteousness in this. Now the righteousness is itself shown, and to be relied on.
4:3b say: See Gen. 15:6.
4:3c as: I am not quite satisfied with 'as;' but it is the nearest approach to the sense in English. 'For,' I object to; because then faith is made of positive worth, having the value of righteousness; whereas the sense is that he was holden for righteous in virtue of faith. 'For' does not go far enough as righteousness; too far as to a positive value of faith. Faith might be reckoned for righteousness, and yet the righteousness come short of what was required; whereas if it be reckoned as righteousness, then the full value of righteousness, as such, is seen: 'the man was held to have righteousness.' It is a Hebrew form. See Ps. 106:31. Gen. 15:6, where there is no preposition, makes the force of the expression plain.
4:5d on: See Note, Acts 9:42.
4:6e without: As ch. 3:21.
4:6f works: See Ps. 32:1-2.
4:8g sin: That is, 'not account of him as having any.'
4:11h be: 'In order to his being.' It is necessary perhaps to say, 'that he might be' in English; but that is an expression of purpose which goes rather too far. See Note i, ch. 1:20.
4:12a Abraham: 'Father of circumcision' means, he in whom real separation to God was first publicly established. Perhaps 'of the faith, during his uncircumcision, of our father Abraham' may be clearer.
4:15b law: Or 'For the law.'
4:17c written: See Gen. 17:5
4:18d in: Or 'with,' epi. It is the state or condition of his mind in believing: see ch. 10:19 and 1Cor. 9:10, and Note at 2Tim. 1:12.
4:18e spoken: Gen. 15:5.
4:20f faith: 'Found strength in faith' may be rather free, but 'strengthened by faith' might very easily be applied to his body, whereas it means that he was inwardly strengthened by faith. It is, I apprehend, in opposition to 'hesitating through unbelief.' Literally, it is 'gifted with strength.' Abraham was gifted with strength by faith (i.e. inwardly, in contrast with doubt).
4:24g on: See Note, Acts 9:42.
4:25h justification: See Note k, ch. 5:16.
5:2i have: Perfect tense: 'have obtained and possess.'
5:6k died: Or 'died:' so ver. 8. The aorist; but 'has died' is used in English for the fact, which is the force of the aorist. That is, it is so used where the moral import is an abiding one, and time is not in question, even if no abiding effect is meant. 'He has taken a journey.' The simple preterite, 'died,' is not an aorist in English; it is historical, and the fact is viewed as past and done with.
5:9a, 5:10a of: Or 'by his blood,' 'by his life:' when en is used morally it has the force of 'in the power of,' 'in the intrinsic character of;' thus 'in flesh,' 'in spirit.' The article and pronoun here give it a somewhat more instrumental character. 'Through' in ver. 10 is dia.
5:12b *: The epistle divides itself here, as to doctrine, into two distinct parts, which a new paragraph hardly shows. Up to ch. 5:11 'sins' had been treated of; from this point 'sin' is in view.
5:13c account: This is a different word from that translated 'reckoned' in ch. 4:22, 23 (both 'imputed' in A.V.). There, a man is judicially estimated such or such: here, a particular fault is put to a person's account. The former is found in Gal. 3:6 and 2Cor. 5:19; this only in Philem. 18.
5:14d reigned: Or 'has reigned,' aorist.
5:14e in: Or 'according to.' 'Sinned after' is not the sense here. It refers to Hos. 6:7, 'They, like Adam, have transgressed the covenant:' this of Israel. But they who had no law did not. The point here is the form or character in or with which anything happens; that which gives it its character.
5:15f offence: Or 'not as the offence is the act of favour.'
5:15g one: Lit. 'the one.'
5:16h gift: Or 'And not as by one that sinned is the gift.' I would add that I have translated the Greek words, dorema as 'gift,' charisma as 'act of favour,' and dorea as 'free gift.' This will distinguish them.
5:16i of: That is, had its foundation in, was grounded on, one single thing or act.
5:16k justification: Dikaioma; or 'judicial righteousness.' Here the Greek is more exact than English perhaps allows. It is the state of accomplished subsisting righteousness before God, in which justification places us. The word dikaiosis, 'justification,' in ver. 18 and ch. 4:25 is the act of justifying. In English we must use justification for both. I cannot say 'righteousness;' that might be practical. In ch. 4:25 the doing of it was in view, 'for our justifying;' not, as some read, 'because we are justified,' which could only be said in connection with faith, whereas 'for our justifying' is the effect future to the rising again.
5:17l Christ: Vers. 13-17 are a parenthesis.
5:18m righteousness: Here dikaioma; the same word as translated 'justification,' ver. 16, but it cannot be so translated here. It is the accomplished subsisting righteousness answering to the one offence.
5:20a in: Came in as an extra thing, or by the by.
5:21b righteousness: i.e. on that principle of righteousness, dikaiosune: i.e. the quality itself, as ch. 3:21.
6:5c with: Lit. 'grown up with' and so thoroughly one: cf. Luke 8:7. It is not 'planted together with.'
6:6d, 6:9d knowing, 6:16d Know: In ver. 6 it is objective knowledge, ginosko. In vers. 9 and 16 it is conscious knowledge, oida. See Note to 1Cor. 8:1.
6:6e serve: i.e. serve as bondmen.
6:7f justified: 'Free' is ambiguous. It is justified, cleared, discharged. From sin, note, not sins.
6:10g died: Or 'he died,' aorist. It is the fact: see Note, ch. 5:6.
6:13h yield: There is a distinction between the present tense, which has a continuous present sense, and the aorist, which gives the act in itself. 'Neither yield your members,' ver. 13 (present tense), means that it is at no time to be done. 'Yield yourselves to God' and 'yield your members,' ver. 15 (aorists), mean let it have been done, as a once accomplished act.
6:13i dead: Lit. 'as out of dead alive.' The order of the words gives a contrasted force: not merely that they came thence. But 'out of dead alive' is hardly English.
6:15k sin: Or 'are we to sin?' the subjunctive aorist.
6:19a bondage: The word translated 'in bondage' is an adjective, expressing the state of slavery, 'enslaved.'
6:19b yield: See Note h, ver. 13.
6:19c, 6:22c holiness: Hagiasmos. See Note i at ch. 1:4.
7:1d law: Or 'the law.'
7:1e rules: As 'have dominion,' ch. 6:9, 14.
7:6f from: See Note, Gal. 5:4.
7:6g serve: i.e. serve as bondmen.
7:7h law: Or 'the, law is sin.'
7:7i lust: Ex. 20:17.
7:11k deceived: A strong form of the word, 'to deceive wholly:' see ch. 16:18 and 1Tim. 2:14.
7:13l working: Or 'working out.'
7:14m know: Oida: as ch. 6:16.
7:14n *I*: I have put 'I' in italic when the personal pronoun ego is emphatically introduced in Greek and the emphasis is not otherwise apparent.
7:14o fleshly: Sarkinos: see Note, 1Cor. 3:1.
7:15p do: 'Work out to a result:' same word as 'wrought' in ver. 8 and 'working' in ver. 13.
7:17a, 7:18a, 7:20a do: See Note, ver. 15.
7:18b know: Oida: as ch. 6:16.
7:25c serve: i.e. serve as bondman.
8:3d sin: i.e. as a sacrifice for sin. The same expression as in Heb. 10:6, 18, 26; 13:11. Used frequently in LXX in Leviticus for a 'sin-offering,' as Lev. 5:11; 7:37; 16:5; Num. 8:8.
8:4e requirement: 'Righteous requirement,' as ch. 1:32; not the 'habit of righteousness.'
8:9f Spirit: An instance of the difficulty of putting a large or small 'S.' It is clearly the state and characteristic of the believer; but it is so by the presence of the Spirit. See ver. 15; ch. 1:4.
8:15g adoption: 'A spirit of adoption' might read 'Spirit of adoption.' See Notes on ver. 9 and ch 1:4. 'Adoption' is the same word as 'sonship' in Gal. 4:5.
8:17a with: Lit. 'If we co-suffer that we may be co-glorified,' but this is hardly English.
8:18b revealed: Or 'the glory about to be revealed:' but the sense is most nearly given in the text. See Gal. 3:23 and 1Cor. 3:22. The emphasis is on 'coming,' in contrast with 'this present time.'
8:19c anxious: Or 'constant,' as Phil. 1:20.
8:21d glory: 'Glorious liberty,' as in A.V., does not give the sense. The creature has no part in the liberty of grace; but it will have in that which glory gives.
8:22e creation: 'Creation' is the same in Greek as 'creature' in vers. 19-21; but the Greek for 'whole' gives it a concrete and not an abstract character, i.e. 'creation.'
8:23f groan: As Mark 7:34.
8:23g adoption: See Note, ver. 15.
8:26h help: It means 'to take up a person's cause, so as to help him.' The 'with,' added in Greek, is rendered 'join.' Only occurs here and Luke 10:40.
8:26i weakness: Or 'infirmity.'
8:28k *do*: Refers to ver. 26.
8:29l be: See Note h, ch. 4:11.
8:34m died: Aorist. See Note to ch. 5:6.
8:36n written: See Ps. 44:22.
8:37a loved: Aorist. See Note to ch. 5:6.
9:3b brethren: I apprehend, in the apostle's mind the phrase 'for my brethren' is connected with both 'pain in my heart' and 'a curse from Christ;' he parenthetically states how far his heart had gone for Israel, and then continues the phrase. This want of strict continuation of grammatical structure is very common with the apostle from the ardour of his style, and only adds force to what he says. He had loved them as much as Moses. (Ex. 32:32.) His pain was continuous: but the wish, 'to be a curse,' was like that of Moses, a moment's earnest appeal, as beside himself.
9:4c adoption: As ch. 8:23.
9:4d service: As latreuo. See Note l to Matt. 4:10.
9:5e all: 'Who is over all' is emphatic: he exists and subsists as such. It may be translated also 'is' or 'exists God over all.'
9:7f thee: See Gen. 21:12.
9:9g promise: See Gen. 18:10.
9:9h Sarah: The apostle's object is, not to state what the word of promise is, but that the word he quotes, on which all depended, is a matter of promise.
9:12i her: See Gen. 25:23.
9:13k written: See Mal. 1:2.
9:15l Moses: See Ex. 33:19.
9:17m Pharaoh: See Ex. 9:16.
9:17n thus: I have said 'that I might thus' because the word translated 'that' does not signify the ultimate end, but the means or way of doing it. The same word is translated 'so that' in the next clause.
9:25a Hosea: See Hos. 2:23.
9:26b God: See Hos. 1:10.
9:27c Israel: See Isa. 10:22, 23.
9:29d before: See Isa. 1:9.
9:30e righteousness: As ch. 5:21, dikaiosune, and so to ch. 10:10.
9:32f of: 'As of works.' Ek, here translated 'of,' is translated 'on the principle of' in chs. 1:17; 5:1; 9:32. But this sense is clearer here in having simply 'of' after the 'as,' and the sentence less encumbered.
9:32g stumblingstone: Christ is the stumblingstone, as Paul goes on to explain.
9:33h written: See Isa. 8:14 and 28:16.
10:1i delight: i.e. his good pleasure, the thought that delighted him. The order of the words gives the force of 'own,' or an emphatic 'my.' The connection of the beginning of the phrase with 'for salvation' is not very grammatical; but this abruptness of style is usual with Paul. See Note, ch. 9:3.
10:1k them: Some authorities have 'for Israel,' but 'for them' is the more correct reading, and, occupied as the apostle is with his subject, is far more beautiful. 'For salvation' is perhaps a little obscure; but what he says is, what would satisfy his heart was that; and his prayers tended that way, not to their judgment, evil as they were, and rejecters of Christ. But the judgment was not yet revealed.
10:5a law: See Lev. 18:5.
10:6b thus: See Deut. 30:12-14.
10:8c preach: Lit. 'herald,' as vers. 14, 15.
10:9d Lord: Or 'the Lord Jesus.'
10:10e believed: Or 'man believes.' 'Is believed' is literal, and sufficiently intelligible.
10:11f says: See Isa. 28:16.
10:13g saved: See Joel 2:32.
10:15h written: See Isa. 52:7.
10:16i says: See Isa. 53:1.
10:16k report: The Greek word for 'report,' here and twice in ver. 17, includes both what is heard and the hearing.
10:18l world: See Ps. 19:4.
10:19m says: See Deut. 32:21.
10:19n through: Epi, 'through,' signifies the occasion or condition under which a thing happens, not the means of, as an instrument: 'through' expresses this more nearly than 'by.' See Note, ch. 5:14, 'in.'
10:20o says: See Isa. 65:1.
10:21p says: See Isa. 65:2.
10:21q opposing: Or 'contradicting.' 'Disobeying' or 'not believing' is apeitheo, as chs. 2:8; 11:30, 31; 15:31: see Note e, John 3:36.
11:2r Israel: See 1Kings 19:14-18.
11:4a Baal: 'Baal' has the feminine article. It was adored in Syria in masculine and feminine characters.
11:6b since: See Note, Matt. 18:32.
11:7c blinded: Or 'hardened,' 'made obdurate in heart.'
11:8d written: See Deut. 29:4; Isa. 6:9, 10; 29:10.
11:9e says: See Ps. 69:22-23.
11:21f either: This is another case where the grammatical structure is not complete. It may well be taken, 'fear ... lest he spare not thee;' the beginning of ver. 21 adding a supplementary thought, of which the apostle's mind was full; still it is a broken phrase.
11:22g abide: The subjunctive, 'if thou shouldest abide,' or 'abidest.' There are three degrees of condition in Greek: indicative, if the fact arrives; subjunctive, doubtful if it will; and conditional, of uncertain probability.
11:25a blindness: Or 'obdurateness,' as ver. 7.
11:26b written: See Isa. 59:20-21.
11:29c repentance: i.e. 'irrevocable.' The Greek only occurs here and 2Cor. 7:10, 'never to be regretted.'
11:30d believed: See Note q, ch. 10:21.
11:31e mercy: This means that the Jews would not believe in the mercy shown to the Gentiles, and thus lost the glad tidings of the grace of God for themselves; and thus, their right to the promises being gone, they come in at the end as objects of mere mercy, as any poor Gentile might be, though, by that mercy, God accomplishes his promises, to which, as to their present responsibility, they had lost all title. It is this which gives rise to the apostle's expressions of admiration as to the wisdom of God.
11:33f God: Or 'O depth of God's riches, and wisdom, and knowledge.'
11:35g him: See Isa. 40:13; Job 41:11.
11:36h of: 'Of,' ek; 'through,' dia; 'for,' eis.
12:2i conformed: As 1Pet. 1:14: 'world' as 1Cor. 1:20.
12:2k prove: Lit. 'to your proving.'
12:3l wise: So as to have a sober judgment, 'to think soberly,' as 'sensible,' Luke 8:35.
12:8m simplicity: Or 'with liberality;' from 'giving without hesitation,' or 'not avoiding to give on false excuses,' it has come to mean 'readily and liberally.'
12:10a it: 'Taking the lead in paying it' is a paraphrase, but I know not how to present the sense more briefly.
12:11b spirit: Or 'by the Spirit.' See Note at ch. 8:9.
12:11c serving: The word means 'to serve as a bondman' douleuo. It is different from the words used for service in ver. 1 (which is from latreuo), and for service in ver. 7 (which is from diakoneo). See 1Cor. 4:1.
12:16d lowly: Or 'with what is lowly.'
12:17e providing: Taking care by forethought that there should be what is comely and seemly. See 'forethought,' ch. 13:14; 2Cor. 8:21.
12:19f written: See Deut. 32:35.
12:20g head: See Prov. 25:21-22.
13:1h subject: Or 'let every soul subject itself:' it is reflexive; see Note e, Heb. 1:3. 'Sets himself in opposition,' ver. 2, is in direct contrast.
13:2i bring: Lit. 'shall receive.'
13:8k fulfilled: Perfect tense. By the conduct which flows from love, the law is already fulfilled before its requirement is applied.
13:9l lust: See Ex. 20:13-17.
13:9m thyself: See Lev. 19:18.
13:10a whole: Lit. 'fulness of law.'
13:11b also: 'This also;' assigning another and additional reason for what he says.
13:12c near: Or 'drawn nigh.'
14:1d of: Or 'disputes in.'
14:4e servant: Oiketes, as in 1Pet. 2:18, 'household servants,' not necessarily slaves.
14:11f written: See Isa. 45:23.
14:19g peace: Lit. 'the things of peace.'
14:19h another: Or 'the things of edification, in which one builds up another,' or 'of mutual edification.'
14:21a in: Not 'at' but 'in' which he stumbles when he does it.
15:2b to: Or 'for,' pros with accusative: see Note f, Eph. 4:12.
15:3c written: See Ps. 69:9.
15:9d written: See Ps. 18:49.
15:10e says: See Deut. 32:43.
15:11f again: See Ps. 117:1.
15:11g laud: 'Praise' in this verse is the present tense, see Note h, ch. 6:13. 'Laud' is the aorist of the same verb, but with a strengthening preposition prefixed, giving the sense of 'let them have him lauded.'
15:12h says: See Isa. 11:10.
15:16i be: This gives the sense most accurately; the object of the gift was his being minister; 'for,' eis.
15:16k minister: An administrator officially employed: see Phil. 2:25; Heb. 1:7; 8:2. Leitourgos: as 'officers,' ch. 13:6.
15:21a written: See Isa. 52:15.
15:24b go: Or 'whenever I go.' It is the subjunctive; i.e. not a fact assumed to happen, though not yet come; nor treated as improbable, though it may happen, but between the two -- the possibility and intention expressed. The sentence does not follow grammatically, but is interrupted by 'for I hope,' &c.
15:24c company: Lit. 'with you.'
15:27d indeed: It might be taken as a simple repetition of the beginning of ver. 26.
16:1e minister: Diakonos; deacon, or deaconess; the word 'minister' here connects with 'to minister' and 'ministry' elsewhere, as ch. 15:31. She did the needed service in the assembly there; she was not properly a servant.
16:2f assist, helper: 'Assist' is 'to stand by her and help her.' 'Helper,' prostatis, in this verse is stronger and has a higher sense, and means 'helping as a patron. ' It was used for a Roman patron, and is applied in special honour to Phoebe as one whose help many had been dependent on and had profited by. It was a complimentary touch of heart in which the apostle never fails: they were to 'stand by her for assistance,' but she had been 'a patron' in the matter.
16:4g staked: Or 'risked,' 'hazarded.'
16:18a serve: Douleuo: 'to serve as a bondman' as chs. 12:11; 14:18.
16:18b deceive: A strong form of the word, as in 1Tim. 2:14.
16:19c reached: i.e. 'come to the knowledge of.'
16:20d bruise: As Luke 9:39, 'crushing;' Rev. 2:27; 'broken in pieces.'
16:25e mystery: It formed no part of what was unfolded in the ages of time, in which God developed his plans in creation; it was a purpose before, and eternally hidden; it was not in reckoned time. See 1Cor. 2:7-10; Eph. 3:2-11; 5:32; Col. 1:25-27; 2:2, 3.
16:27f whom: The natural construction would be 'to him.' These breaks, through long parentheses, are common with Paul.

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