πᾶσι τοῖς οὖσιν ἐν Ρώμῃ ἀγαπητοῖς Θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ.
Introduction
Romans 1:7 contains Paul’s formal salutation, a stylistically complex and theologically loaded address. The grammar includes a dative of reference, substantival participles, appositional constructions, and a rich Greco-Jewish greeting formula. The structure of this verse reveals Paul’s careful craftsmanship in identifying his audience and grounding their identity in both divine election and covenantal love.
Dative of Address: πᾶσι τοῖς οὖσιν ἐν Ρώμῃ
– πᾶσι: Dative plural masculine of πᾶς, “all.”
– Used here as the head term of the address: “to all…”
– τοῖς οὖσιν: Present active participle, dative plural masculine of εἰμί, “being.”
– Substantival participle modifying πᾶσι, meaning “those who are.”
– ἐν Ρώμῃ: Prepositional phrase with ἐν + dative singular feminine of Ῥώμη, “in Rome.”
– Together: “To all those who are in Rome.”
– The phrase functions as a dative of address, indicating the recipients of the letter.
Appositional Modifiers: ἀγαπητοῖς Θεοῦ, κλητοῖς ἁγίοις
– ἀγαπητοῖς: Dative plural masculine of ἀγαπητός, “beloved.”
– Functions adjectivally to describe the previous dative noun group.
– The passive form indicates divine affection: “beloved by God.”
– Θεοῦ: Genitive singular of Θεός, “God.”
– Genitive of agent or origin: “beloved of God.”
– κλητοῖς: Dative plural masculine of κλητός, “called” or “invited.”
– Another adjective modifying the same group as ἀγαπητοῖς.
– Often used in contexts of divine calling or election.
– ἁγίοις: Dative plural masculine of ἅγιος, “holy.”
– When paired with κλητοῖς, it forms an identity marker: “called to be saints” or “holy ones by calling.”
– These appositions form a theological portrait: the recipients are loved by God, divinely summoned, and set apart for holiness.
Pauline Greeting Formula: χάρις ὑμῖν καὶ εἰρήνη
– χάρις: Nominative singular feminine of χάρις, “grace.”
– A distinctly Pauline greeting, reflecting divine favor and unmerited kindness.
– ὑμῖν: Dative plural 2nd person pronoun—”to you.”
– Dative of advantage or indirect object.
– καὶ: Coordinating conjunction—”and.”
– εἰρήνη: Nominative singular feminine of εἰρήνη, “peace.”
– A Semitic greeting (Hebrew shalom) infused with eschatological significance in Paul.
– Phrase meaning: “Grace to you and peace.”
– The order is theologically deliberate—grace is the source; peace is the result.
Source of Blessing: ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ
– ἀπὸ: Preposition governing the genitive, indicating source or origin.
– Θεοῦ: Genitive singular masculine of Θεός, “God.”
– πατρὸς ἡμῶν: Genitive singular of πατήρ + 1st person plural possessive pronoun: “our Father.”
– Genitive of relationship.
– καὶ Κυρίου Ἰησοῦ Χριστοῦ: Coordinated genitive noun phrase.
– Κυρίου: Genitive singular masculine of κύριος, “Lord.”
– Ἰησοῦ and Χριστοῦ: Genitive singular forms of the proper names “Jesus Christ.”
– This construction attributes the blessing equally to the Father and the Son, implying a high Christology from the outset of the epistle.
Syntax Overview
– Dative of Address:
πᾶσι τοῖς οὖσιν ἐν Ρώμῃ
– Appositional Descriptors:
ἀγαπητοῖς Θεοῦ, κλητοῖς ἁγίοις
– Main Greeting:
χάρις ὑμῖν καὶ εἰρήνη
– Prepositional Phrase of Source:
ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ
This structure integrates theological identity with divine benediction, all in a tightly controlled Greek syntactic framework.
Lexical and Theological Notes
– ἀγαπητοῖς: A term of covenant affection, used sparingly in the NT, with profound theological weight.
– κλητοῖς ἁγίοις: Paul redefines sainthood not as moral perfection but as vocational sanctification.
– χάρις … καὶ εἰρήνη: Unites Greek and Hebrew traditions into a distinctly Christian blessing.
– Θεοῦ … καὶ Κυρίου Ἰησοῦ Χριστοῦ: The dual genitive locates divine source in both Father and Son, without hierarchy.
Summary
Romans 1:7 exemplifies Paul’s ability to compress theology into grammar. Through participles, datives of address, and genitives of source, Paul identifies his audience not merely geographically but theologically: they are beloved, called, and sanctified. The greeting is more than a literary formality—it is a declaration of spiritual identity and divine favor, syntactically grounded and theologically resonant.
