Para rasul: Perbedaan revisi

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| [[Barnabas]] || {{Alkitab|Kisah Para Rasul 14:14}} || —
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| [[Andronikus dari Panonia|Andronikus]] dan [[Yunias]] || {{Alkitab|Roma 16:7}} || Paulus menyebutkan bahwa Andronikus dan Yunias adalah "oforang-orang noteyang amongterpandang thedi apostles."antara Thispara hasrasul." beenPernyataan traditionallyini interpretedmemiliki indua onetafsiran oftradisional twosebagai waysberikut:
* Andronikus dan Yunias adalah "oforang-orang noteyang amongterpandang thedi apostlesantara para rasul," thatberarti is,keduanya adalah distinguishedrasul-rasul apostlesterkemuka.<ref name="May Metzger">May, Herbert G. anddan Bruce M. Metzger. ''The New Oxford Annotated Bible with the Apocrypha''. 1977.</ref>
* Andronikus dan Yunias adalah "orang-orang yang terpandang di antara para rasul," berarti keduanya sudah dikenal baik oleh para rasul.
* That Andronicus and Junia were "well known ''among'' the apostles" meaning "well known ''to'' the apostles"
IfJika thetafsiran firstpertama viewyang isbenar, correctmaka thenmungkin Paulsaja mayPaulus besedang referringmenyebut-nyebut totentang akeberadaan femaleseorang rasul apostleperempuan<ref>Crossan, J. D. anddan Reed, J. L., ''In Search of Paul'', Harper San Francisco (2004), pphlmn.&nbsp;115–116. {{ISBN|978-0-06-051457-0}}.</ref><ref name="Ehrman 2006">Ehrman, Bart. ''Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend''. Oxford University Press, US. 2006. {{ISBN|978-0-19-530013-0}}.</ref> - thenama GreekYunani nameini (Iounian) istertulis indalam thebentuk accusativeakusatifnya andsehingga coulddapat beberarti either JuniaYunia (anama womanperempuan) ormaupun JuniasYunias (anama manlaki-laki).<ref name="CBMW">CBMW [https://cbmw.org/uncategorized/a-female-apostle/ "A Female Apostle?"], June 26, Juni 2007</ref> LaterNaskah-naskah manuscriptsterkemudian addmenambahkan accentspenekanan-penekanan totertentu makeagar itmembuatnya unambiguouslyberarti Junias,Yunias howeversaja. whileKendati demikian, "JuniaYunia" wasadalah anama commonyang namelumrah, sementara "JuniasYunias" wastidak notdemikian,<ref name="Ehrman 2006" /> anddan both optionskedua-duanya aredipakai favoureddalam byberbagai differentkarya Bibleterjemahan translationsAlkitab.
 
Jika tafsiran kedua yang benar, maka Paulus mungkin hanya sekadar menyebut-nyebut ketokohan dua orang yang sudah dikenal baik di kalangan para rasul.
In the second view, it is believed that Paulus is simply making mention of the outstanding character of these two people which was acknowledged by the apostles.
 
Historically it has been virtually impossible to tell which of the two views were correct. The second view, in recent years, has been defended from a scholarly perspective by Daniel Wallace and Michael Burer.<ref>See Daniel B. Wallace and Michael H. Burer, "Was Junia Really an Apostle?" NTS 47 (2001): 76–91.</ref>
| [[Silas]] || {{Alkitab|1 Tesalonika 1:1}}, {{Alkitab|1 Tesalonika 2:6}} || Referred to as one along with Timothy and Paul, he also performs the functioning of an apostle as Paul's companion in Paul's second missionary journey in {{Bibleref2|Acts|15:40ff.}}
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| [[Timotius]] || {{Bibleref2|1Thes|1:1|Alkitab|1 Thes.Tesalonika 1:1}}, {{Bibleref2-nb|1ThesAlkitab|1 Tesalonika 2:6}} || TimothyTimotius isdisebut referredrasul tobersama-sama as an apostle along withdengan Silas anddan Paul. HoweverPaulus, intetapi dalam {{Bibleref2|2Cor|1:1|Alkitab|2 Cor.Korintus 1:1}}, he isia onlyhanya calleddisebut asebagai "brothersaudara" whensementara PaulPaulus refersmenyebut todiri himself assendiri "anseorang apostlerasul of ChristKristus". TimothyTimotius performsmengerjakan manyberbagai oftugas theseorang functions ofrasul an apostle in the commissioning of Paul in 1st and 2nd Timothy, though in those epistles PaulPaulus refers to him as hismenyebutnya "sonanakku" in thedalam faithiman.
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|| [[Apolos]] || {{Bibleref2|1_Cor|4:9|Alkitab|1 Cor.Korintus 4:9}} || Included among "us apostles" along with Paul and [[Saint Peter|Cephas (Peter)]]. (seelihat also:pula {{Bibleref2-nb|1Cor|4:6|Alkitab|1 Cor.Korintus 4:966}}, {{Bibleref2-nb|1_Cor|3:22|Alkitab|1 Cor.Korintus 3:22}}, anddan {{Bibleref2-nb|1_Cor|3:4–6|Alkitab|1 Cor.Korintus 3:4–6}})
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Luke refers to a number of people accompanying Jesus and the twelve. From among them he names three women: "[[Mary Magdalene|Mary, called Magdalene]], ... and [[Saint Joanna|Joanna]] the wife of Herod's steward Chuza, and [[Susanna (disciple)|Susanna]], and many others, who provided for them out of their resources" (Luke 8:2-3). Mary Magdalene and Joanna are among the women who went to prepare Jesus' body in Luke's account of the resurrection, and who later told the apostles and other disciples about the empty tomb and words of the "two men in dazzling clothes". Mary Magdalene is the most well-known of the disciples outside of the Twelve. More is written in the gospels about her than the other female followers. There is also a large body of lore and literature covering her.
 
Other gospel writers differ as to which women witness the [[crucifixion]] and witness to the [[resurrection]]. MarkMarkus includes [[Mary Jacobe|Mary, the mother of James]] and [[Salome (disciple)|Salome]] (not to be confused with [[Salome|Salomé]] the daughter of Herodias) at the crucifixion and Salome at the tomb. John includes [[Mary, the wife of Cleopas|Mary the wife of Clopas]] at the crucifixion.
 
=== Tujuh puluh murid ===
{{utama|Tujuh puluh murid}}
 
The "seventyKetujuh disciplespuluh murid" oratau "seventy-twoketujuh puluh dua disciplesmurid" (known in the [[Eastern Christianity|Eastern Christian]] traditions as the "Seventy Apostles") wereadalah earlyorang-orang yang pertama emissarieskali ofdiutus [[JesusYesus]], mentionedsebagaimana inyang thediriwayatkan dalam [[Gospel ofInjil LukeLukas]] ({{bibleverse-nb||LukeAlkitab|Lukas 10:1–24}}). AccordingMenurut toInjil LukeLukas, theyakni onlysatu-satunya [[gospelinjil]] inyang whichmeriwayatkan theykeberadaan appearmereka, JesusYesus appointedmengutus themmereka andberangkat sentberdua-dua themdengan out in pairs on a specific mission which is detailed in themisi textkhusus.
 
InDi [[WesternKekristenan ChristianityBarat|Gereja Barat]], theylazimnya aremereka usually referred to asdisebut [[Disciple (Christianity)|disciplesmurid-murid]] Yesus,<ref>[http://www.newadvent.org/cathen/05029a.htm Catholic Encyclopedia: Disciple]: "The disciplesMurid-murid, indalam thiskonteks disciplesini, inbukanlah thiskerumunan context,massa areyang notpercaya thepada crowdsKristus ofdan believersmengekorinya whoke flockedmana-mana, aroundmelainkan Christ,sekelompok butkecil apengikutnya. smallerPada bodyumumnya ofmereka Hisdianggap followers.sebagai Theyorang-orang areyang commonlysama identifieddengan withketujuh thepuluh seventy-twoorang (seventy, according to the received Greek text, although several Greek manuscripts mention seventy-two, as does the Vulgate) referredyang todisebut-sebut (Lukedalam Lukas 10:1) as havingpernah beendipilih chosenoleh byYesus Jesussendiri. The names of these disciples are given in several lists (Chronicon Paschale, and Pseudo-Dorotheus in Migne, P.G., XCII, 521-524; 543-545; 1061–1065); but these lists are unfortunately worthless."</ref> whereas in EasternGereja ChristianityTimur they are usually referred to as [[Apostle (Christian)|Apostles]].<ref>{{cite web|url=http://ocafs.oca.org/FeastSaintsLife.asp?FSID=100017|title=Synaxis of the Seventy Apostles|work=oca.org}}</ref> Using the original [[Greek language|Greek words]], both titles are descriptive, as an ''apostle'' is one sent on a [[Mission (Christian)|mission]] (the Greek uses the verb form: ''apesteilen'') whereas a ''disciple'' is a student, but the two traditions differ onlingkup themakna scope of the wordskata ''apostlerasul'' anddan kata ''disciplemurid''.
 
=== Jati diri penulis injil ===
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