secundum Ioannem 16:27

Jerome's Latin Vulgate

soli sapienti Deo, per Jesum Christum, cui honor et gloria in sæcula sæculorum. Amen.

Parallel Translations

Clementine Latin Vulgate (1592)
Expergefactus autem custos carceris, et videns januas apertas carceris, evaginato gladio volebat se interficere, �stimans fugisse vinctos.

Nova Vulgata (1979)
soli sapienti Deo per Iesum Christum, cui gloria in saecula. Amen.

Bible Verse Review
  from Treasury of Scripure Knowledge

God: Romans 11:36, Galatians 1:4, Galatians 1:5, Ephesians 3:20, Ephesians 3:21, Philippians 4:20, 1 Timothy 1:17, 1 Timothy 6:16, 2 Timothy 4:18, Hebrews 13:15, Hebrews 13:21, 1 Peter 2:5, 1 Peter 5:10, 1 Peter 5:11, 2 Peter 3:18, Revelation 1:5, Revelation 1:6, Revelation 4:9-11, Revelation 5:9-14, Revelation 7:10-12, Revelation 19:1-6

only: Romans 11:33, Romans 11:34, Psalms 147:5, Ephesians 1:7, Ephesians 1:8, Ephesians 3:10, Colossians 2:2, Colossians 2:3, Jude 1:25

Reciprocal: Romans 6:11 - through 2 Corinthians 13:14 - Amen 1 Peter 4:11 - to whom Revelation 5:13 - blessing

Gill's Notes on the Bible

To God only wise, be glory through Jesus Christ,.... This may be understood of God the Father, who is the only wise God, originally, essentially, and infinitely; though not to the exclusion of the Son and Spirit; and whose infinite wisdom appears in the works of creation and providence, in redemption and salvation by Christ, and in the whole scheme of the Gospel so largely commended in the foregoing verses: and the glory of all is displayed in, and to be given to him through Christ as Mediator; as the glory of his power and wisdom, particularly mentioned, who is the wisdom of God and the power of God; and the glory of the Gospel, of which Christ is the sum and substance; and the glory of salvation by him, and indeed of all his perfections; which is most illustriously manifested in it, in the contrivance, impetration, and application of it; and this glory is to be ascribed to him

for ever, throughout the endless ages of eternity, as it will be by angels and men; to which the apostle sets his

Amen, as wishing that so it might be, and as firmly believing that so it will be: the subscription of the epistle runs thus, "written to the Romans from Corinthus", and sent "by Phebe, servant of the church at Cenchrea": which though it is not in every copy, nor are the subscriptions at the end of the epistles always to be depended upon; yet this seems to be a right and true one, both with respect to the place from whence, and the person by whom it was sent, as well as with respect to the persons to whom it is inscribed, of which there is no doubt.

Barnes' Notes on the Bible

To God only wise - The apostle here resumes the doxology which had been interrupted by the parenthesis. The attribute of “wisdom” is here brought into view, because it had been particularly displayed in this plan which was now revealed. It evinced, in an eminent degree, the “wisdom” of God. That wisdom was evinced in devising the plan; in adapting it to the renewing of the heart; the justification of the sinner; his preservation, guidance, and sanctification; and in the manner in which the divine attributes had all been seen to harmonize. All this the apostle had illustrated in the previous parts of the Epistle; and now, full of the convictions of this wisdom, he desires that all the praise and honor should be to God. The “tendency” of the plan is to promote his glory. The “obligation” on all who are benefitted by it is to give him praise.

Be glory - Praise; honor.

Through Jesus Christ - By means of the work which Jesus Christ has performed; through him now as mediator and intercessor in the heavens.

The subscription, “written to the Romans,” etc. is evidently added by some other hand, but by whom is unknown. Paul assuredly would not write this to inform the Romans that it was sent by Phebe, whom he had just commended to their kindness. It has been shown, moreover, that no reliance is to be placed on any of the subscriptions to the Epistles. Some of them are known to be false. By whom they were added is unknown. In this case, however, the fact which it states is correct, that it was written from Corinth and sent by Phoebe.

Clarke's Notes on the Bible

Verse Romans 16:27. To God only wise — This comes in with great propriety. He alone who is the fountain of wisdom and knowledge, had all this mystery in himself; and he alone who knew the times, places, persons, and circumstances, could reveal the whole; and he has revealed all in such a way as not only to manifest his unsearchable wisdom, but also his infinite goodness: therefore, to him be glory for his wisdom in devising this most admirable plan; and his goodness in sending Christ Jesus to execute it; to Him, through Christ Jesus, be glory for ever! Because this plan is to last for ever; and is to have no issue but in eternal glory.

Written to the Romans from Corinthus, c.] That this epistle was written from Corinth is almost universally believed. That Phoebe was a deaconess of the Church at Cenchrea, we have seen in the first verse of this chapter and that the epistle might have been sent by her to Rome is possible; but that she should have been the writer of the epistle, as this subscription states, εγραφη δια Φοιβης, is false, for Romans 16:22 shows that Tertius was the writer, though by inserting the words and sent, we represent her rather as the carrier than the writer. This subscription, however, stands on very questionable grounds. It is wanting in almost all the ancient MSS.; and even of those which are more modern, few have it entirely, as in our common editions. It has already been noted that the subscriptions to the sacred books are of little or no authority, all having been added in latter times, and frequently by injudicious hands. The most ancient have simply To the Romans, or the Epistle to the Romans is finished. The word Amen was seldom added by the inspired writers, and here it is wanting in almost all the ancient MSS. As this was a word in frequent use in religious services, pious people would naturally employ it in finishing the reading or copying of this epistle, as they would thereby express their conviction of the truth of its contents, and their desire that the promises contained in it might be fulfilled to them and to the Church at large; and in this sense the word is not only harmless but useful. May the fulness of the Gentiles be brought in, and may all Israel be saved! This is treated of at large in this epistle; and to this prayer let every pious reader say AMEN! Often this word seems to be used as we use the word finis, i.e. the end. See the observations on this word at the end of the Gospel of John.

BEFORE I conclude this work, I shall beg leave to add several important observations, chiefly extracted from Dr. Taylor.