ΠΡΟΣ ΡΩΜΑΙΟΥΣ 16 (1550 Stephanus New Testament)
ΠΡΟΣ ΡΩΜΑΙΟΥΣ 16...........Pros Råmaious 16
1550 Stephanus New Testament (TR1550)
16 σ υνιστημι δε υμιν φοιβην την αδελφην ημων ουσαν διακονον της εκκλησιας της εν κεγχρεαις
.....syniostémi dä ymin phoibén tén adelphén émån ousan diakonon tés ekklénoias tés en kegchreais
...................................Phoibe....syster..........Vår........................diakon................församlingen i Kenchreai.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,pater emon = fader vår
"I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea"
1 (συνιστημ). The regular word for letters of commendation as in 2Co 3:1 (συστατικων επιστολων). See also Ro 3:5. So here verses 1,2 constitute Paul's recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (Φοιβη) means bright or radiant.
(αδελφην). In Christ, not in the flesh.
(ουσαν διακονον της εκκλησιας). The etymology of διακονος we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Php 1:1; 1Ti 3:8-13. In favour of the technical sense of "deacon" or "deaconess" is the addition of "της εκκλησιας" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1Ti 3:8-13 Paul has a discussion of γυναικας (verse 11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1Ti 5:9f.
).(suniotém) The regular word for letters of commendation as in 2Co 3:1 (σ υ σ τ α τ ι κων ε π ι σ τολων systatikån epistolån). See also Ro 3:5. So here verses 1,2 constitute Paul's recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (Φοιβη) means bright or radiant.(αδελφην). In Christ, not in the flesh.
(ουσαν διακονον της εκκλησιας). The etymology of διακονος we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Php 1:1; 1Ti 3:8-13. In favour of the technical sense of "deacon" or "deaconess" is the addition of "της εκκλησιας" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1Ti 3:8-13 Paul has a discussion of γυναικας (verse 11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1Ti 5:9f.
(αδελφην). In Christ, not in the flesh.
(ουσαν διακονον της εκκλησιας). The etymology of διακονος we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Php 1:1; 1Ti 3:8-13. In favour of the technical sense of "deacon" or "deaconess" is the addition of "της εκκλησιας" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1Ti 3:8-13 Paul has a discussion of γυναικας (verse 11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1Ti 5:9f.
..ina autén prosde?ésthe en kyrio...a?iås tån agiån kai parastéte....auté...en å an ymån chré?é
.........................................i Herren.............. de heliga och .........................
.....................................................................(h)aggia sophia (ajja såfja)
πραγματι και γαρ αυτη προστατις πολλων εγενηθη και αυτου εμου
pragmati kai gas auté prostatis.....pollån.....egenéthé kai autou emou
3 ασπασασθε πρισκιλλαν και ακυλαν τους συνεργους μου εν χριστω ιησου
4 οιτινες υπερ της ψυχης μου τον εαυτων τραχηλον υπεθηκαν οις ουκ εγω μονος ευχαριστω αλλα και πασαι αι εκκλησιαι των εθνων
5 και την κατ οικον αυτων εκκλησιαν ασπασασθε επαινετον τον αγαπητον μου ος εστιν απαρχη της αχαιας εις χριστον
6 ασπασασθε μαριαμ ητις πολλα εκοπιασεν εις ημας
7 ασπασασθε ανδρονικον και ιουνιαν τους συγγενεις μου και συναιχμαλωτους μου οιτινες εισιν επισημοι εν τοις αποστολοις οι και προ εμου γεγονασιν εν χριστω
8 ασπασασθε αμπλιαν τον αγαπητον μου εν κυριω
9 ασπασασθε ουρβανον τον συνεργον ημων εν χριστω και σταχυν τον αγαπητον μου
10 ασπασασθε απελλην τον δοκιμον εν χριστω ασπασασθε τους εκ των αριστοβουλου
11 ασπασασθε ηροδιωνα τον συγγενη μου ασπασασθε τους εκ των ναρκισσου τους οντας εν κυριω
12 ασπασασθε τρυφαιναν και τρυφωσαν τας κοπιωσας εν κυριω ασπασασθε περσιδα την αγαπητην ητις πολλα εκοπιασεν εν κυριω
13 ασπασασθε ρουφον τον εκλεκτον εν κυριω και την μητερα αυτου και εμου
14 ασπασασθε ασυγκριτον φλεγοντα ερμαν πατροβαν ερμην και τους συν αυτοις αδελφους
15 ασπασασθε φιλολογον και ιουλιαν νηρεα και την αδελφην αυτου και ολυμπαν και τους συν αυτοις παντας αγιους
16 ασπασασθε αλληλους εν φιληματι αγιω ασπαζονται υμας αι εκκλησιαι του χριστου
17 παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων
18 οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων
19 η γαρ υμων υπακοη εις παντας αφικετο χαιρω ουν το εφ υμιν θελω δε υμας σοφους μεν ειναι εις το αγαθον ακεραιους δε εις το κακον
20 ο δε θεος της ειρηνης συντριψει τον σαταναν υπο τους ποδας υμων εν ταχει η χαρις του κυριου ημων ιησου χριστου μεθ υμων
21 ασπαζονται υμας τιμοθεος ο συνεργος μου και λουκιος και ιασων και σωσιπατρος οι συγγενεις μου
22 ασπαζομαι υμας εγω τερτιος ο γραψας την επιστολην εν κυριω
23 ασπαζεται υμας γαιος ο ξενος μου και της εκκλησιας ολης ασπαζεται υμας εραστος ο οικονομος της πολεως και κουαρτος ο αδελφος
24 η χαρις του κυριου ημων ιησου χριστου μετα παντων υμων αμην
25 τω δε δυναμενω υμας στηριξαι κατα το ευαγγελιον μου και το κηρυγμα ιησου χριστου κατα αποκαλυψιν μυστηριου χρονοις αιωνιοις σεσιγημενου
26 φανερωθεντος δε νυν δια τε γραφων προφητικων κατ επιταγην του αιωνιου θεου εις υπακοην πιστεως εις παντα τα εθνη γνωρισθεντος
27 μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην [προς ρωμαιους εγραφη απο κορινθου δια φοιβης της διακονου της εν κεγχρεαις εκκλησιας]
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