Versi Paralel Tafsiran/Catatan Analisa Kata ITL - draft

Romans 5:1

Konteks
NETBible

1 Therefore, since we have been declared righteous by faith, we have 2  peace with God through our Lord Jesus Christ,

NASB ©

biblegateway Rom 5:1

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,

HCSB

Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ.

LEB

Therefore, [because we] have been declared righteous by faith, we have peace with God through our Lord Jesus Christ,

NIV ©

biblegateway Rom 5:1

Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ,

ESV

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.

NRSV ©

bibleoremus Rom 5:1

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ,

REB

THEREFORE, now that we have been justified through faith, we are at peace with God through our Lord Jesus Christ,

NKJV ©

biblegateway Rom 5:1

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,

KJV

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

[+] Bhs. Inggris

KJV
Therefore
<3767>
being justified
<1344> (5685)
by
<1537>
faith
<4102>_,
we have
<2192> (5719)
peace
<1515>
with
<4314>
God
<2316>
through
<1223>
our
<2257>
Lord
<2962>
Jesus
<2424>
Christ
<5547>_:
NASB ©

biblegateway Rom 5:1

Therefore
<3767>
, having been justified
<1344>
by faith
<4102>
, we have
<2192>
peace
<1515>
with God
<2316>
through
<1223>
our Lord
<2962>
Jesus
<2424>
Christ
<5547>
,
NET [draft] ITL
Therefore
<3767>
, since we have been declared righteous
<1344>
by
<1537>
faith
<4102>
, we have
<2192>
peace
<1515>
with
<4314>
God
<2316>
through
<1223>
our
<2257>
Lord
<2962>
Jesus
<2424>
Christ
<5547>
,
GREEK WH
δικαιωθεντες
<1344> <5685>
V-APP-NPM
ουν
<3767>
CONJ
εκ
<1537>
PREP
πιστεως
<4102>
N-GSF
ειρηνην
<1515>
N-ASF
{VAR1: εχωμεν
<2192> <5725>
V-PAS-1P
} {VAR2: εχομεν
<2192> <5719>
V-PAI-1P
} προς
<4314>
PREP
τον
<3588>
T-ASM
θεον
<2316>
N-ASM
δια
<1223>
PREP
του
<3588>
T-GSM
κυριου
<2962>
N-GSM
ημων
<2257>
P-1GP
ιησου
<2424>
N-GSM
χριστου
<5547>
N-GSM
GREEK SR
δικαιωθεντεσ
¶Δικαιωθέντες
δικαιόω
<1344>
V-PAPNMP
ουν
οὖν
οὖν
<3767>
C
εκ
ἐκ
ἐκ
<1537>
P
πιστεωσ
πίστεως,
πίστις
<4102>
N-GFS
ειρηνην
εἰρήνην
εἰρήνη
<1515>
N-AFS
εχωμεν
ἔχωμεν
ἔχω
<2192>
V-SPA1P
προσ
πρὸς
πρός
<4314>
P
τον
τὸν

<3588>
E-AMS
θν
˚Θεὸν,
θεός
<2316>
N-AMS
δια
διὰ
διά
<1223>
P
του
τοῦ

<3588>
E-GMS
κυ
˚Κυρίου
κύριος
<2962>
N-GMS
ημων
ἡμῶν,
ἐγώ
<1473>
R-1GP
ιυ
˚Ἰησοῦ
Ἰησοῦς
<2424>
N-GMS
χυ
˚Χριστοῦ,
χριστός
<5547>
N-GMS

NETBible

1 Therefore, since we have been declared righteous by faith, we have 2  peace with God through our Lord Jesus Christ,

NET Notes

sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.




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