Romans 16

benefactor
Some translations use the term “help” or “helper” to translate the Greek word προστάτις (prostatis), but this term is more specific than that, referring to a patron or benefactor (see BDAG on προστάτις), and so “benefactor” brings out more specifically the kind of help that Phoebe was giving to Paul.

labored much
“Labored much” gives a consistent translation to the Greek term κοπιάω (kopiaō) in this context (see v. 12; cf. 1 Cor 15:10; Gal 4:11; Eph 4:28). The consistency here allows readers to better understand that Paul is recognizing those who labor in the Lord’s power (v. 12) and for the Lord’s people (v. 6).

Junia
There has been much debate regarding whether the name Ἰουνίαν (Iounian) here should be taken as masculine or feminine. This is so likely because of the implications the conclusion would have regarding the legitimacy of female apostles. As the argument goes, if Junia is a female, and alongside Andronicus is “outstanding among the apostles” (ἐπίσημοι ἐν τοῖς ἀποστόλοις; epistēmoi en tois apostolois), it seems as though she is lauded as an admirable female apostle. Indeed, the context of the passage, Greek accents, and history of the name (common in both Greek and Latin inscriptions as a female name) place heavier evidence toward a feminine conclusion. Paul also mentions other admirable husband-wife teams (cf. vv. 3, 15), which bolsters the notion that he is doing so here as well. Thus, that Junia is a woman is the best conclusion, and the translation here reflects this. However, this need not require the legitimacy of female apostles, as the translation “to the apostles” demonstrates (see following note).

outstanding to
This passage has debate over whether it is “among” or “to” the apostles. However, the best translation of ἐπίσημοι ἐν (episēmoi en) is “outstanding to” since every instance of episēmoi en in known Greek literature has this meaning (see Burer and Wallace, “Was Junia Really an Apostle,” NTS 47 [2001]: 76–91, and Curtis, “A Female Apostle?” Concordia Journal 28, no. 4 [October 2002]: 437–40). Moreover, Paul has mentioned workers who have assisted him and other apostles in Gospel ministry (cf. 16:1–2, 3–4, 6, 9), so it follows easily that Paul is continuing to list people in verse 7 who have assisted the apostles in their ministry. Paul simply intends to highlight Adronicus’ and Junia’s reputation to the apostles in order to elevate their reputation also with the Roman believers.

laborers…labored much
The root of “labor” and “labored much” gives a consistent translation to the Greek term κοπιάω (kopiaō) in this context (see v. 6; cf. 1 Cor 15:10; Gal 4:11; Eph 4:28). The consistency here allows readers to better understand that Paul is recognizing those who labor in the Lord’s power (v. 12) and for the Lord’s people (v. 6).

to keep your eye on
While some translations render this as “keep” or “note,” the translation “to keep your eye on” better captures the infinitive form of the Greek term σκοπέω (skopeō). In this way, readers see that Paul does not use the imperative form directly, but rather communicates with a larger verbal idea “I urge you…to keep your eye on.” Rather than leaning on a simple imperative, then, Paul wants them thinking about his own urging of their action as well, thus showcasing more of his heart’s desire for them rather than a straight command.

stumblings
“Stumblings” is a more consistent translation of the Greek term σκάνδαλον (skandalon), which also refers to the idea of a “stumbling block” (Rom 9:33; 14:13 1 Pet 2:8; Matt 16:23). By using this gloss, the translation gives readers a better sense of what these false brethren will do, namely, cause division among the body and bring people to stumble, which is contrary to what Paul said should characterize believers (cf. Rom 14).

stomach
“Stomach” is a clear and literal rendering of the Greek term κοιλία (koilia; cf. Phil 3:19). Idiomatically, the term refers to one’s appetites, but such explanation is better left to expositors than the translation itself. By using this term, Paul builds a contrast between the Lord Jesus Christ and one’s own stomach, thus highlighting the chasm of difference between what drives a true Christian and a false brother who causes dissensions (v. 17).

wrote
Several translations put this in the present tense, but “wrote” captures the sense of the aorist participle used here as it portrays the verbal idea holistically rather than as something in process or unfolding in the moment. Since the time of participles is often relative to the main verb, the action is portrayed as something prior to the present tense main verb (“greet”). From the perspective of the reader, Tertius is claiming to be the one who “wrote” (or penned) this letter that they are reading. His greeting is something in the present; his writing was something in past.

strengthen
“Strengthen” is the consistent translation of στηρίζω (stērizō) in Romans (1:11) and the rest of the Pauline corpus. In the beginning of this letter, Paul expressed how he longs to see his readers and impart a spiritual gift to them that they may be strengthened. Here he is giving a benediction in which he asks God to strengthen them according to the gospel that he has proclaimed to them in this letter. In both cases, Paul is leaning upon the power of God to strengthen the hearts of his readers. As the gospel is the power of God (Rom 1:16) so too does Paul lean upon it when thinking of how his readers can be strengthened.