Romans 16:23

Romans 16:23 in Multiple Translations

Berean Standard Bible BSB

Gaius, who has hosted me and all the church, sends you greetings. Erastus, the city treasurer, sends you greetings, as does our brother Quartus.

King James Version KJV

Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

American Standard Version ASV

Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.

Bible in Basic English BBE

Gaius, with whom I am living, whose house is open to all the church, sends his love, so does Erastus, the manager of the accounts of the town, and Quartus, the brother.

Free Bible Version FBV

My host Gaius, and the whole church here, send you greetings. Erastus the city treasurer, sends his best wishes, as does our fellow-believer Quartus.

Geneva Bible 1599 GNV

Gains mine hoste, and of the whole Church saluteth you. Erastus the steward of the citie saluteth you, and Quartus a brother.

Young's Literal Translation YLT

salute you doth Gaius, my host, and of the whole assembly; salute you doth Erastus, the steward of the city, and Quartus the brother,

World English Bible WEB

Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.

Noah Webster Bible WBS

Gaius my host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

Douay-Rheims 1899 DRV

Caius, my host, and the whole church, saluteth you. Erastus, the treasurer of the city, saluteth you, and Quartus, a brother.

Translation for Translators T4T

I, Paul, am staying in the house of Gaius, and the whole congregation here meets in his house. He also wants you to know that he is ◄sending his greetings to/thinking fondly of► you. Erastus, the treasurer of this city, also wants you to know that he is ◄sending his greetings to/thinking fondly of► you. Our fellow believer Quartus also ◄sends his greetings to you./says he is thinking fondly of you.►

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Berean Amplified Bible — Romans 16:23

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 16:23 Interlinear (Deep Study)

BIB

GRK ασπαζεται υμας γαιος ο ξενος μου και της εκκλησιας ολης ασπαζεται υμας εραστος ο οικονομος της πολεως και κουαρτος ο αδελφος

ασπαζεται aspazomai G782 to pay respects to Verb-PNI-3S

υμας su G4771 you Pron-2AP

γαιος Gaios G1050 Gaius Noun-NSM

ο ho G3588 the/this/who Art-NSM

ξενος xenos G3581 foreign Adj-NSM

μου egō G1473 I/we Pron-1GS

και kai G2532 and Conj

της ho G3588 the/this/who Art-GSF

εκκλησιας ekklēsia G1577 assembly Noun-GSF

ολης holos G3650 all Adj-GSF

ασπαζεται aspazomai G782 to pay respects to Verb-PNI-3S

υμας su G4771 you Pron-2AP

εραστος erastos G2037 Erastus Noun-NSM

ο ho G3588 the/this/who Art-NSM

οικονομος oikonomos G3623 manager Noun-NSM

της ho G3588 the/this/who Art-GSF

πολεως polis G4172 city Noun-GSF

και kai G2532 and Conj

κουαρτος Kouartos G2890 Quartus Noun-NSM

ο ho G3588 the/this/who Art-NSM

αδελφος adelphos G80 brother Noun-NSM

Greek Word Study

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Greek Word Reference — Romans 16:23

ασπαζεται aspazomai G782 "to pay respects to" Verb-PNI-3S

To pay respects to means to greet or welcome someone, like in Matthew 5:47 or Romans 16:16. It involves showing respect or affection to someone. This word is about greeting or welcoming others.

Definition: ἀσπάζομαι depon., [in LXX: Eze.18:7, Jdg.18:15 (שָׁלוֹם שָׁאַל), Est.5:2, 1Ma.7:29, al. ;] to welcome, greet, salute: with accusative of person(s), Mat.5:47, Mrk.9:15, Act.21:7, al.; id. before ἐν φιλήματι, Rom.16:16, 1Co.16:20, 2Co.13:12, 1Th.5:26, 1Pe.5:14; τ. ἐκκλησίαν (Deiss., BS, 257), Act.18:22; as term. tech. for conveying greetings at the end of a letter (MM, see word), used by an amanuensis (Milligan, NTD, 23), Rom.16:22 (on the aoristic Pres., here and elsewhere, see M, Pr., 119; Bl., § 56, 4); κατήντησαν . . . ἀσπασάμενοι (on this constr., see El., § 58, 4; M, Pr., 132, 238), Act.25:13 (cf. ἀπ-ἀπ-ασπάζομαι).† (AS)

Usage: Occurs in 49 NT verses. KJV: embrace, greet, salute, take leave See also: 1 Corinthians 16:19; Luke 10:4; 1 Peter 5:13.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

γαιος Gaios G1050 "Gaius" Noun-NSM

Gaius was a Christian, mentioned in the New Testament as a person from Macedonia, Derbe, and Corinth. He is also the recipient of the Third Epistle of John.

Definition: Γαῖος, -ου, ὁ (Γάϊος, Rec.), Gaius, the name of a Christian; __1. of Macedonia: Act.19:29. __2. Of Derbe: Act.20:4. __3. Of Corinth: Rom.16:23, 1Co.1:14. __4. The one to whom in Ep. Jo is addressed: III Jo 1.† (AS)

Usage: Occurs in 5 NT verses. KJV: Gaius See also: 1 Corinthians 1:14; Acts 19:29; Romans 16:23.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ξενος xenos G3581 "foreign" Adj-NSM

Foreign or strange, like a guest in a new place. In Acts 17:18, the Greeks called Paul's teachings foreign and strange.

Definition: ξένος, -η, -ον [in LXX chiefly for נׇכְרִי ;] __(a) foreign, alien: δαιμόνια, Act.17:18; διδαχαί Heb.13:9; __(b) with genitive of thing(s), strange to, estranged from, ignorant of: Eph.2:12; __(with) strange, unusual: 1Pe.4:12. As subst., ὁ ξ., __(a) a foreigner, stranger: Mat.25:35, 38 25:43-44 27:7, Act.17:21, 3Jn.5; ξέίνοι κ. τάροικοι (opposite to συμπολῖται, οίκεῖοι), Eph.2:19; ξ. καὶ παρεπίδημοι, Heb.11:13; __(b) one of the parties bound by ties of hospitality; __α the guest; __β the host (= ξενοδόκος, Hom., Ii, xv, 532) : Rom.16:23.† (AS)

Usage: Occurs in 14 NT verses. KJV: host, strange(-r) See also: 1 Peter 4:12; Hebrews 13:9; Hebrews 11:13.

μου egō G1473 "I/we" Pron-1GS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εκκλησιας ekklēsia G1577 "assembly" Noun-GSF

An assembly refers to a group of people gathered together for a common purpose, like a church or community, as seen in Acts 19:32 and Hebrews 2:12. This term is used to describe both Jewish and Christian communities.

Definition: ἐκκλησία, -ας, ἡ (ἐκ-καλέω), [in LXX chiefly for קָהָל, otherwise for one of its cogn. forms ;] __1. prop., an assembly of citizens regularly convened (in Thuc., ii, 22, opposite to σύλλογος, a concourse): Act.19:32, 39 41. __2. In LXX of the assembly, congregation, community of Israel (Deu.4:10 23:2, al.): Act.7:38, Heb.2:12" (LXX) . __3. NT, esp. of an assembly or company of Christians, a (the) church; __(a) of gatherings for worship: 1Co.11:18 14:19, 34 35; __(b) of local communities: Act.8:3, 1Co.4:17; with name added, Act.8:1, Rom.16:1, 1Th.1:1, al.; pl., Act.15:41, 1Co.7:17; τ. Χριστοῦ, Rom.16:16; τ. Ἀσίας, 1Co.16:19; τ. ἁγίων, 1Co.14:33; εἰπο]ν τ. ἐκκλησίᾳ, Mat.18:17 (but see Hort, Ecclesia, 10); of a house-congregation (DB, i, 431a), Rom.16:5, 1Co.16:19, Col.4:15, Phm 2; __(with) of the whole body of Christians: Mat.16:18, 1Co.12:28, Eph.1:22, Php.3:6, al.; τ. θεοῦ, Act.20:28 (Κυρίου, T, R, mg.), 1Co.15:9, Gal.1:13, 1Ti.3:15; ἐ. προτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, Heb.12:23. SYN.: συναγωγή, which see (see Tr., Syn., §i; DB, i, 426; Hort, Ecclesia, esp. 4ff., 107ff.; Hamilton, People of God, ii, 37ff.; reff. s.vv. "Church," "Congregation," in DB and DCG; Cremer, 332). (AS)

Usage: Occurs in 112 NT verses. KJV: assembly, church See also: 1 Corinthians 1:2; Acts 15:41; Hebrews 2:12.

ολης holos G3650 "all" Adj-GSF

The Greek word for 'all' or 'whole', meaning complete in every way, is used in the Bible to describe things that are entire or total, like in Luke 5:5 and Acts 11:26.

Definition: ὅλος, -η, -ον, [in LXX chiefly for כֹּל ;] of persons and things, whole, entire, complete; __1. of indefinite ideas, with subst. anarth.: Luk.5:5, Act.11:26 28:30, Tit.1:11; ὅλον ἄνθρωπον (an entire man; see Field, Notes, 93), Jhn.7:23; ὅλη Ἰερουσαλήμ (= πᾶσα Ἰ, Mat.2:3; see Bl., §47, 9), Act.21:31. __2. Definite, with art.; __(a) preceding subst.: Mat.4:23, 24 Luk.8:39, 1Co.12:17, al.; __(b) following subst.: Mrk.1:33, Luk.9:25, Jhn.4:53, Act.21:30, al.; __(with) between art. and subst., where subst. is an abstract noun (Plat., al.). __3. Attached to adj. or verb: Mat.13:33, Luk.13:21, Jhn.9:34, al.; adverbially, δι ̓ ὅλου (MM, xviii), Jhn.19:23. (AS)

Usage: Occurs in 100 NT verses. KJV: all, altogether, every whit, + throughout, whole See also: 1 Corinthians 5:6; Luke 11:36; Hebrews 3:2.

ασπαζεται aspazomai G782 "to pay respects to" Verb-PNI-3S

To pay respects to means to greet or welcome someone, like in Matthew 5:47 or Romans 16:16. It involves showing respect or affection to someone. This word is about greeting or welcoming others.

Usage: Occurs in 49 NT verses. KJV: embrace, greet, salute, take leave See also: 1 Corinthians 16:19; Luke 10:4; 1 Peter 5:13.

υμας su G4771 "you" Pron-2AP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

εραστος erastos G2037 "Erastus" Noun-NSM

Erastus was a Christian companion of Paul, mentioned in Acts 19:22 and Romans 16:23 as a treasurer in Corinth, showing his role in the early church.

Definition: Ἐραστος, -ου, ὁ Erastus; __1. a companion of St. Paul, Act.19:22, and prob. 2Ti.4:20. __2. The treasurer of Corinth, Rom.16:23.† (AS)

Usage: Occurs in 3 NT verses. KJV: Erastus See also: 2 Timothy 4:20; Acts 19:22; Romans 16:23.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οικονομος oikonomos G3623 "manager" Noun-NSM

A manager or overseer, like a household steward, is in charge of taking care of a home or estate, as seen in Luke 12:42 and 1 Corinthians 4:2. This role can also be applied to spiritual leaders, such as preachers. The manager is responsible for managing resources and people.

Definition: οἰκονόμος, -ου, ὁ (οἶκος + νέμω, to manage) [in LXX chiefly for עַל ;] __1. prop., the manager of a household or estate, a house- or land-steward (usually a slave or freedman): Luk.12:42 16:1, 3 16:8, 1Co.4:2, Gal.4:2; ὀ οἰ. τ. πόλεως (RV, treasurer; cf. I Est.4:49), Rom.16:23. __2. Metaphorical (in wider sense; cf. οἰκονομία), an administrator, a steward: of Christian ministers, 1Co.4:1, Tit.1:7; of Christians generally, 1Pe.4:10.† (AS)

Usage: Occurs in 10 NT verses. KJV: chamberlain, governor, steward See also: 1 Corinthians 4:1; Luke 16:1; 1 Peter 4:10.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πολεως polis G4172 "city" Noun-GSF

In the Bible, a city refers to a town with walls, like Jerusalem in Matthew 2:23. It can also mean the people who live there, as in Matthew 10:5. Jesus often visited cities during his ministry.

Definition: πόλις, -εως, ὁ, [in LXX chiefly and very frequently for עִיר ;] a city: Mat.2:23, Mrk.1:45, Luk.4:29, Jhn.4:8, al. mult.; opposite to κῶμαι (κ. καὶ ἀγροί), Mat.9:35 10:11, Mrk.6:56, Luk.8:1 13:22; with nom. propr. in appos. (cl.), Act.11:5 16:14; with id. in genitive appos. (BL, §35, 5), Act.8:5, 2Pe.2:6; genitive, of the region, Luk.1:26 4:31, Jhn.4:5; of the inhabitants, Mat.10:5, 23 Luk.23:51, Act.19:35, 2Co.11:32; with genitive of person(s), of one's residence or native place, Mat.22:7, Luk.2:4, 11 4:29 10:11, Jhn.1:45, Act.16:20, Rev.16:9; of Jerusalem: ἡ ἁγία π., Mat.4:5 27:53, Rev.11:2; ἡ ἠγαπημένη, Rev.20:19; π. τοῦ μεγάλου, Mt 5 ̈35 (cf. Ps 47 (48):2); of the heavenly city in the Apocalyptic visions, Rev.3:12 21:2, 10 14ff. 22:14, 19. By meton., of the inhabitants of a city: Mat.8:34 12:25 21:10, Mrk.1:33, Act.14:21 21:30. (AS)

Usage: Occurs in 154 NT verses. KJV: city See also: 2 Corinthians 11:26; Luke 9:10; Hebrews 11:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κουαρτος Kouartos G2890 "Quartus" Noun-NSM

Quartus was a Christian who sent greetings to the Roman church through Paul's letter in Romans 16:23. He was likely a well-known figure in the early Christian community. His name appears in the Bible as a sender of greetings.

Definition: Κούαρτος, -ου, ὁ (Lat.), Quartus: Rom.16:23.† (AS)

Usage: Occurs in 1 NT verses. KJV: Quartus See also: Romans 16:23.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αδελφος adelphos G80 "brother" Noun-NSM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

Study Notes — Romans 16:23

Show Verse Quote Highlights

Context
Cross References
Romans 16:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 16:23
Jamieson-Fausset-Brown on Romans 16:23
Matthew Poole's Commentary on Romans 16:23
Trapp's Commentary on Romans 16:23
Ellicott's Commentary on Romans 16:23
Adam Clarke's Commentary on Romans 16:23
Cambridge Bible on Romans 16:23
Barnes' Notes on Romans 16:23
Whedon's Commentary on Romans 16:23
Sermons on Romans 16:23

Context — Greetings from Paul’s Fellow Workers

21Timothy, my fellow worker, sends you greetings, as do Lucius, Jason, and Sosipater, my fellow countrymen. 22I, Tertius, who wrote down this letter, greet you in the Lord.

23Gaius, who has hosted me and all the church, sends you greetings. Erastus, the city treasurer, sends you greetings, as does our brother Quartus.

25Now to Him who is able to strengthen you by my gospel and by the proclamation of Jesus Christ, according to the revelation of the mystery concealed for ages past 26but now revealed and made known through the writings of the prophets by the command of the eternal God, in order to lead all nations to the obedience that comes from faith —

Cross References

	Reference	Text (BSB)
1	1 Corinthians 1:14	I thank God that I did not baptize any of you except Crispus and Gaius,
2	Acts 19:22	He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed for a time in the province of Asia.
3	2 Timothy 4:20	Erastus has remained at Corinth, and Trophimus I left sick in Miletus.
4	3 John 1:1–6	The elder, To the beloved Gaius, whom I love in the truth: Beloved, I pray that in every way you may prosper and enjoy good health, as your soul also prospers. For I was overjoyed when the brothers came and testified about your devotion to the truth, in which you continue to walk. I have no greater joy than to hear that my children are walking in the truth. Beloved, you are faithful in what you are doing for the brothers, and especially since they are strangers to you. They have testified to the church about your love. You will do well to send them on their way in a manner worthy of God.
5	Acts 20:4	Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from the province of Asia.
6	Acts 19:29	Soon the whole city was in disarray. They rushed together into the theatre, dragging with them Gaius and Aristarchus, Paul’s traveling companions from Macedonia.

Romans 16:23 Summary

This verse, Romans 16:23, talks about people who cared about the church and its members. Gaius, a kind and generous believer, had even hosted the whole church in his home, showing us the importance of hospitality, as seen in Hebrews 13:2. Erastus and Quartus, despite their different roles, also sent their greetings, demonstrating that everyone, regardless of their position, can play a part in supporting and loving one another, just as we're taught in Galatians 6:2 to bear each other's burdens. This teaches us that being part of a church community is about supporting and loving each other, reflecting the unity and love encouraged in Ephesians 4:3 and Acts 2:42-47.

Frequently Asked Questions

Who was Gaius and why was he important in the early Christian church?

Gaius was a believer who hosted the Apostle Paul and the whole church, showing his hospitality and generosity, as seen in Romans 16:23, similar to the spirit of hospitality encouraged in Hebrews 13:2.

What role did Erastus play in the city and how did he relate to the church?

Erastus was the city treasurer, indicating he held a significant position of responsibility, yet he still sent greetings to the church, showing his connection and care for the believers, much like the instruction in Matthew 22:21 to give to Caesar what is Caesar's and to God what is God's.

What can we learn from the greetings sent by these individuals in Romans 16:23?

The greetings sent by Gaius, Erastus, and Quartus demonstrate the unity and fellowship among believers, highlighting the importance of community and mutual support, as emphasized in Acts 2:42-47 and Ephesians 4:3.

How does this verse reflect the theme of community and support within the church?

This verse showcases the interconnectedness of the early church, where believers from different backgrounds and positions came together in love and support, reflecting the teachings of Galatians 6:2 and Philippians 2:4.

Reflection Questions

How can I, like Gaius, open my home and heart to serve and host others in the name of Christ?
In what ways can I demonstrate my care and connection to fellow believers, as Erastus and Quartus did through their greetings?
What does this verse teach me about the value of community and mutual support within the church, and how can I apply this in my own life?
How does the example of these individuals in Romans 16:23 inspire me to live out my faith in practical ways, such as showing hospitality and generosity to others?

Gill's Exposition on Romans 16:23

Gaius mine host,.... There was one Gaius a Macedonian, that was with the apostle at Ephesus, Acts 19:29; and another Gaius of Derbe, that accompanied him into Asia, Acts 20:4; whether either of

Jamieson-Fausset-Brown on Romans 16:23

Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

Matthew Poole's Commentary on Romans 16:23

Gaius: we read of more than one that bore this name; there was Gaius of Macedonia, of whom you read, in ; there was Gaius of Derbe, of whom you read, ; he is most likely the person here meant. There was one of this name whom Paul baptized at Corinth, ; and there was another Gaius, to whom St. John wrote his Third Epistle: whether any of those were the same, or whether they were all different persons, is uncertain. Mine host, and of the whole church; i.e. he entertained the apostle, and all Christian strangers that passed that way. That Gaius to whom the apostle John wrote, is commended for the like hospitality, ,6. Erastus the chamberlain of the city; or the receiver or steward of the city; one that had the management of the city’ s stock or public treasure. The city was Corinth, from whence the apostle wrote this Epistle. There Erastus is said to abide, , possibly to attend upon his office. Yet we find, , that he was one of them that ministered to the apostle, and was sent by him hither and thither, as he had occasion, which would not well consist with his being chamberlain or steward of so great a city; therefore some are of opinion, that he is so called, because that had been his office in time past. So Abigail is called the wife of Nabal, , because she formerly stood in that relation to him. Quartus; this is no word of number, but it was his name: we had Tertius in the foregoing verse; and we read of Secundus, . Histories also speak of the name of Quintus, and Sextus, &c.

Trapp's Commentary on Romans 16:23

23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. Ver. 23. Gaius mine host] Baptized by Paul, for whom therefore, and for other good men, he thought he could never do enough, 1 Corinthians 1:14. Such another was Phoebe, Romans 16:2, who had been a helper, or a hostess, to many, and to myself, saith Paul, Multis hospitium praebuit. provided much hospitality.

Ellicott's Commentary on Romans 16:23

(23) Gaius.—Three persons of this name are mentioned, Gains of Corinth (1 Corinthians 1:14), Gains, a Macedonian (Acts 19:29), and Gaius of Derbe in Lycaonia (Acts 20:4). The Gaius of the Epistle would probably be identical with the first of these. The name was a common one. Mine host, and of the whole church.—St. Paul was now lodging in the house of Gaius, as on his previous visit, first in that of Aquila and then in that of Justus (Acts 18:2; Acts 18:7). It would seem that Gaius lent his house for the meetings of the Church, or it is possible that St. Paul may be alluding, with graceful hyperbole, to the hospitality which he was always ready to exercise. Erastus.—It is not quite easy to identify this Erastus with the one mentioned in Acts 19:22, 2 Timothy 4:20, who there appears as a travelling companion of the Apostle. The office of “treasurer” to an important city like Corinth would naturally, we should suppose, involve a fixed residence. Chamberlain.—A better word would seem to be treasurer. The officer hi question had charge of the revenues of the city. The title appears upon inscriptions. A brother.—Rather, the brother. No special predicate seems to be needed, and therefore St. Paul (or Tertius) simply describes him as the Christian of that name.

Adam Clarke's Commentary on Romans 16:23

Verse 23. Gaius mine host] Gaius in Greek is the same as Caius in Latin, which was a very common name among the Romans. St. Luke (Acts 19:29) mentions one Gaius of Macedonia, who was exposed to much violence at Ephesus in the tumult excited by Demetrius the silversmith against St. Paul and his companions; and it is very possible that this was the same person. He is here called not only the host ξενος, the entertainer of St. Paul, or Tertius, (if he wrote this and the following verse,) but also of the whole Church: that is, he received and lodged the apostles who came from different places, as well as the messengers of the Churches. All made his house their home; and he must have been a person of considerable property to be able to bear this expense; and of much piety and love to the cause of Christ, else he had not employed that property in this way. Erastus the chamberlain of the city] Treasurer of the city of Corinth, from which St. Paul wrote this epistle. This is supposed to be the same person as is mentioned Acts 19:22. He was one of St. Paul's companions, and, as appears from 2 Timothy 4:20, was left about this time by the apostle at Corinth. He is called the chamberlain οικονομος, which signifies the same as treasurer; he to whom the receipt and expenditure of the public money were intrusted. He received the tolls, customs, c., belonging to the city, and out of them paid the public expenses. Such persons were in very high credit and if Erastus was at this time treasurer, it would appear that Christianity was then in considerable repute in Corinth. But if the Erastus of the Acts was the same with the Erastus mentioned here, it is not likely that he now held the office, for this could not at all comport with his travelling with St. Paul. Hence several, both ancients and moderns, who believe the identity of the persons, suppose that Erastus was not now treasurer, but that having formerly been so he still retained the title. Chrysostom thought that he still retained the employment. Quartus a brother.] Whether the brother of Erastus or of Tertius we know not; probably nothing more is meant than that he was a Christian-one of the heavenly family, a brother in the Lord.

Cambridge Bible on Romans 16:23

23. Gaius] The same Latin name as Caius. This Gaius may be the same as Gaius of Macedonia, (Acts 19:29,) or as Gaius of Derbe, (Acts 20:4;) and again the Gaius of 2 John may be identical with either of these. But the name was exceedingly common.We may be fairly sure that the Gaius here and the Gaius of 1 Corinthians 1:14 are the same. In this Christian’s house St Paul seems to have lodged on this visit to Corinth; and it was a house ever open to Christian guests. Perhaps the words “and of the whole church” mean that St Paul’s stay with Gaius led to a large concourse of other Christian visitors there, whether Corinthian residents or not.Erastus] A Greek name. This was probably not the Erastus of Act 19:22, (and probably also of 2 Timothy 4:20,) who was an assistant to St Paul, like Timotheus.chamberlain] Better, treasurer. Erastus stands almost alone in the apostolic history as a convert from the dignified ranks. Cp. Acts 17:34, and perhaps Acts 13:12. See 1 Corinthians 1:26.the city] Corinth. The brief phrase indicates the eminence of the place whence the letter is written.—See Introduction, ii. § 1.Quartus] A Latin name; (in its Greek form here, Kouartos.) Possibly Quartus, like Tertius, was a Roman. We know him only from this verse.a brother] Lit. the brother; i.e. “our fellow-Christian.”

Barnes' Notes on Romans 16:23

Gaius mine host - Who has received me into his house, and shown me hospitality. The word “host” means one who entertains another at his own house without reward.

Whedon's Commentary on Romans 16:23

23. Of the whole church—Either by opening his house for a congregation of worshippers, or by his general hospitality to Christians. Erastus—The chamberlain or treasurer of Corinth.

Sermons on Romans 16:23

	Sermon	Description
	More Archaeological Evidence by F.F Bruce	F.F. Bruce discusses the archaeological evidence supporting the New Testament, highlighting the importance of inscriptions and papyri in confirming historical events and locations
	"A Letter as to the Truth and Those Who Hold It" (3 John) by H.J. Vine	H.J. Vine preaches on the exemplary life of Gaius, a beloved brother who remained faithful to the truth despite facing challenges and opposition within the assemblies. Through exam
	Christ Did Not Send Me to Baptize by John Piper	John Piper delves into 1 Corinthians 1:10-17, exploring Paul's approach to baptism and the reasons behind his statement that Christ did not send him to baptize. Piper addresses fou
	Utterance by Rolfe Barnard	In this sermon, the preacher emphasizes the importance of presenting Christ in the truth as found in the Bible. He warns against accepting a distorted version of Jesus or reducing
	The Counterfeit and the Genuine by Paris Reidhead	In this sermon, the preacher discusses the dangers of counterfeit religious views and attitudes. He emphasizes that successful counterfeits will have many characteristics similar t
	The Eternal Spirit the Gifts That Ceased by Willie Mullan	In this sermon, the speaker focuses on 2 Timothy chapter 4 and verse 11. The speaker mentions that Paul had many companions during his missionary journeys, including Silas, Timothy
	It's Supper Time. Where's Martha? - Serving Gifts by Denis Lyle	Denis Lyle delves into the topic of whether God performs miracles today, exploring the concept of sign gifts and the historical context of miracles in the Bible. He emphasizes that