TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Roma 16:7

Konteks
16:7 Greet Andronicus and Junia, 1  my compatriots 2  and my fellow prisoners. They are well known 3  to the apostles, 4  and they were in Christ before me.

Roma 16:9-10

Konteks
16:9 Greet Urbanus, our fellow worker in Christ, and my good friend Stachys. 16:10 Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus.

Roma 8:1

Konteks
The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. 5 

Roma 8:39

Konteks
8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Roma 8:1

Konteks
The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. 6 

1 Korintus 1:30

Konteks
1:30 He is the reason you have a relationship with Christ Jesus, 7  who became for us wisdom from God, and righteousness and sanctification and redemption,

1 Korintus 1:2

Konteks
1:2 to the church of God that is in Corinth, 8  to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours. 9 

1 Korintus 5:1

Konteks
Church Discipline

5:1 It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with 10  his father’s wife.

Galatia 1:22

Konteks
1:22 But I was personally 11  unknown to the churches of Judea that are in Christ.
Seret untuk mengatur ukuranSeret untuk mengatur ukuran

[16:7]  1 tn Or “Junias.”

[16:7]  sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).

[16:7]  2 tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  3 tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.

[16:7]  4 tn Or “among the apostles.” See discussion in the note on “well known” for these options.

[8:1]  5 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[8:1]  6 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:30]  7 tn Grk “of him you are in Christ Jesus.”

[1:2]  8 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:2]  9 tn Grk “theirs and ours.”

[5:1]  10 tn Or “someone has married”; Grk “someone has,” but the verb ἔχω (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.

[1:22]  11 tn Or “by sight”; Grk “by face.”



TIP #32: Gunakan Pencarian Khusus untuk melakukan pencarian Teks Alkitab, Tafsiran/Catatan, Studi Kamus, Ilustrasi, Artikel, Ref. Silang, Leksikon, Pertanyaan-Pertanyaan, Gambar, Himne, Topikal. Anda juga dapat mencari bahan-bahan yang berkaitan dengan ayat-ayat yang anda inginkan melalui pencarian Referensi Ayat. [SEMUA]
dibuat dalam 0.03 detik
dipersembahkan oleh YLSA