'브리스가와 아굴라' 태그의 글 목록

브리스가와 아굴라

딤후 4:19-22 주께서 네 심령에 함께 계시기를 2023.03.28
롬 16:3-7 바울의 인사 2018.09.03

딤후 4:19-22 주께서 네 심령에 함께 계시기를

2023. 3. 28. 09:25

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19 Greet uPrisca and Aquila, and vthe household of Onesiphorus. 20 Erastus remained at Corinth, and I left wTrophimus, who was ill, at Miletus. 21 xDo your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brothers.3

22 The Lord be ywith your spirit. zGrace be with you.4

u See Acts 18:2

v ch. 1:16

w Acts 20:4; 21:29

x ver. 9

3 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters

y Gal. 6:18; Philem. 25

z See Col. 4:18

4 The Greek for you is plural

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:19–22.

19 브리스가와 아굴라와 및 오네시보로의 집에 문안하라

20 에라스도는 고린도에 머물러 있고 드로비모는 병들어서 밀레도에 두었노니

21 너는 겨울 전에 어서 오라 으불로와 부데와 리노와 글라우디아와 모든 형제가 다 네게 문안하느니라

22 나는 주께서 네 심령에 함께 계시기를 바라노니 은혜가 너희와 함께 있을지어다

대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:19–22.

이 본문은 디모데후서의 마지막 인사말에 해당하는 내용으로 각처에 있는 그리스도인 동역자들에게 문안하라는 명령과 믿음의 형제들의 디모데에 대한 문안을 전해주고 있다.

19절) 바울은 브리스가와 아굴라, 오네시보로의 집에 문안할 것을 명령한다. 이들은 모두 복음 전도 사역시에 바울에게 큰 도움을 준 이들이다. 브리스가는 브리스길라의 다ㅇ른 이름으로 시약 성경에 여러번 등장한다(행 18:2, 18, 26; 롬 16:3; 고전 16:19)

이들은 갈라디아지역의 북동쪽에 위치한 본도 출신으로 로마에 거주했었으나 글라우디오 항제의 반유대주의 정책으로 인해 로마에서부터 고린도로 이주했던 자들이다. 이들은 바울과 동일하게 장막을 만드는 직업을 가졌다. 바울은 이들을 롬 16:3-4절에서 이렇게 언급했다.

로마서 16:3–4

3너희는 그리스도 예수 안에서 나의 동역자들인 브리스가와 아굴라에게 문안하라

4그들은 내 목숨을 위하여 자기들의 목까지도 내놓았나니 나뿐 아니라 이방인의 모든 교회도 그들에게 감사하느니라

이처럼 이 부부는 바울의 둘도 없는 신실한 동역자들이었다. 혹자는 부인인 브리스가의 이름이 남편인 아굴라의 이름보다 먼저 등장하는 것에 주묵하여 부인이 남편보다 더욱 탁월한 충성과 열심을 지녔기 때문이라거나 부인이 더 훌륭한 귀족 가문 출신이라거나, 또는 부인이 더 고결한 인격의 소유자이기 때문이라고도 설명한다. 충분히 가능한 설명이지만 이를 너무 강조할 필요는 없다.

오네시보로는 앞선 1:16-18절에도 등장한다.

디모데후서 1:16–18

16원하건대 주께서 오네시보로의 집에 긍휼을 베푸시옵소서 그가 나를 자주 격려해 주고 내가 사슬에 매인 것을 부끄러워하지 아니하고

17로마에 있을 때에 나를 부지런히 찾아와 만났음이라

18(원하건대 주께서 그로 하여금 그 날에 주의 긍휼을 입게 하여 주옵소서) 또 그가 에베소에서 많이 봉사한 것을 네가 잘 아느니라

바울을 자주 격려해주고 사슬에 매인 것을 부끄러워하지 않고 로마에 있을때도 바울을 부지런히 찾아와 만났다라고 말한다. 바울은 그 오네시보로의 집을 축복하고 있다.

오네시보로는 바울을 자주 격려해주었다. ‘격려해주다’라는 표현은 ‘아넵쉿센’으로 ‘위로, 위를 향하여’를 의미하는 전치사 ‘아나’와 ‘서늘하게 하다라’라는 의미의 동사 ‘프쉬코’의 합성어로 ‘시원함, 편안함’을 의미하는 ‘아납시코’의 부정과거형이다. 신약에서는 이곳에 한번 등장하는 표현으로 개역한글은 ‘유쾌하게 하다’라고 번역했다. 오네시보로는 옥에 갇힌 바울을 방문하여 그의 마음을 시원하게, 즉 상쾌하게 하고 기운을 되찾게 해주었던 것이다. 또한 그는 ‘바울이 사슬에 매인 것을 부끄러워하지 않았다’, 당시 헬라 세계에서 복음은 미련한 것으로 치부되었고 바울은 이러한 복음으로 인해 죄수의 신분으로 로마 감옥에 수감되었고 모든 사람이 바울을 배신하여 떠나간 상황속에서 오네시보로는 바울을 전혀 부끄러워하지 않았던 것이다.

바울은 지금 이런 오네시보로의 집에 대하여 문안할 것을 명령하는 것이다.

- 4:19 Paul begins with greetings to Prisca and Aquila. He uses the verb ἀσπάζομαι, which he normally uses to send greetings (Pl. 40x, all in the concluding verses of his letters). The imperative form, here ἄσπασαι, may be translated “Greetings to …”

Πρίσκαν** καὶ Ἀκύλαν** were the wife and husband team that befriended Paul in Corinth, whom he stayed with, and who worked with him as tentmakers (Acts 18:2–3). Aquila was a Jew and a native of Pontus (18:2). They accompanied Paul to Ephesus and remained there when he went on to Caesarea (18:18–22). Their Christian commitment and understanding was evidenced as they shared “the way of God more accurately” with Apollos (18:26). In Acts the woman is called Πρίσκιλλα, in Paul’s letters she is called Πρίσκα (Πρίσκιλλα is a variant reading in Rom. 16:3; 1 Cor. 16:19). Paul calls them “my fellow workers in Christ Jesus” (Rom. 16:3) and mentions the church “in their house” (1 Cor. 16:19).

Prisca is usually named before her husband, and various theories have been proposed to explain this unusual order. It is possible that she was the more active Christian. Ramsay pointed out another case in which a woman was named before her husband probably because she was of higher rank (cited in BAGD s.v. Πρίσκα). It is also possible that placing Prisca’s name first is an expression of Christian courtesy extended to her because she is a woman. In Paul’s case in particular (and perhaps his attitude is also reflected by his companion Luke in Acts), it may reflect his gratitude in that the couple’s hospitality toward him involved her in considerably more work. He names Aquila first only in 1 Cor. 16:19, where his mentioning “the church in their house” may recall the leadership role of Aquila in the church. These various theories are nothing more than that, and no conclusions should be drawn from them, particularly none that would contradict Paul’s direct statements regarding the role of women in the church (especially 1 Tim. 2:10–15; also 1 Cor. 14:34ff.).

Paul’s other greeting is to τὸν Ὀνησιφόρου οἶκον. τὸν οἶκον (PE* 8x: 1 Tim. 3:4, 5, 12, 15; Tit. 1:11; 2 Tim. 1:16) is used here metaphorically, as in virtually all the PE passages, for the “household” or “family” of Ὀνησίφορος.** Onesiphorus is mentioned only here and in 1:16, and all that we know about him in the NT is found in 1:16–18. His “house” is mentioned either because he is dead or because he is away from it. It is probably singled out because Paul appreciates the services the “household” has rendered, both directly and through Onesiphorus (see the comments on 1:16–18, especially v. 18).

Pl. Paul

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

PE Pastoral Epistles

* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited

PE Pastoral Epistles

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 475–476.

20절) 앞서 문안할 것을 명한 바울은 이제 에라스도와 드로비모의 개인적인 사정에 대해 언급한다.

에라스도는 고린도에 머물러 있다라고 바울은 말한다. 에라스도는 어떤 인물인가? 에라스도는 신약에 3번 등장한다(행 19:22; 롬 16:23).

사도행전 19:22

22자기를 돕는 사람 중에서 디모데와 에라스도 두 사람을 마게도냐로 보내고 자기는 아시아에 얼마 동안 더 있으니라

여기서 디모데와 에라스도가 나란히 거명되는 것으로 보아 본문에서 언급된 에라스도와 동일인으로 추정된다. 그는 고린도 지방의 재무를 담당했으며, 바울의 마지막 전도여행 때에 고린도로 파송되었다.

로마서 16:23

23나와 온 교회를 돌보아 주는 가이오도 너희에게 문안하고 이 성의 재무관 에라스도와 형제 구아도도 너희에게 문안하느니라

드로비모는 행 20:4; 21:29에 등장하는 인물이다.

사도행전 20:4

4아시아까지 함께 가는 자는 베뢰아 사람 부로의 아들 소바더와 데살로니가 사람 아리스다고와 세군도와 더베 사람 가이오와 및 디모데와 아시아 사람 두기고와 드로비모라

사도행전 21:29

29이는 그들이 전에 에베소 사람 드로비모가 바울과 함께 시내에 있음을 보고 바울이 그를 성전에 데리고 들어간 줄로 생각함이러라

바울은 바로 이사람으로 인해 예루살렘 폭도들에게 붙잡혔고 갖은 우여곡절 끝에 죄수의 신분으로 로마에 들어갈 수 있게 되었다. 본절의 문맥상 드로비모는 바울과 같이 전도여행을 하다가 병에 걸렸고 바울은 로마로 돌아왔지만 드로비모는 밀레도에 남겨진 것이다. 사도의 은사를 지닌 바울도 언제나 모든 병을 고칠 수 있는 것은 아니다. 오늘날 그리스도인들은 육체적 치유를 위하여 간절히 기도해야하지만 지금도 구체적인 각 경우에 병 고침의 여부는 하나님께 달려있다.

- 4:20 In v. 10 Paul mentioned who had left and gone elsewhere. Here he brings Timothy up to date on two men who, for different reasons, have remained elsewhere and are, therefore, not with Paul in Rome (immediately after this Paul again asks Timothy to come to him).

The Ἔραστος** mentioned in Acts 19:22, like the one mentioned here, is a coworker of Paul and is associated with Ephesus and with Timothy. Therefore, it is almost certain that they are the same person. It is also possible that the Erastus mentioned in Rom. 16:23, “the city treasurer of Corinth,” is the same person, especially since Paul’s comment here about this Erastus is that he “remained in Corinth.” An inscription has been found in Corinth mentioning an Erastus, “commissioner of public works” (ERASTVS PRO∙ AED∙ S∙ P∙ STRAVIT; see Cadbury, “Erastus”). Κόρινθος** is a city in Greece located on the isthmus of Corinth that served from 27 b.c. as capital of the senatorial province of Achaia and seat of the proconsul. The statement that Erastus “remained” (ἔμεινεν) in Corinth may imply that Paul was there with him.

Τρόφιμος** is an Ephesian (Acts 21:29) and was one of two from Asia in the group that accompanied Paul on his last journey to Jerusalem (the other from Asia was Tychicus, mentioned already in v. 12; the group included Timothy [Acts 20:4]). Jews from Asia falsely charged Paul with having brought Trophimus, a Greek, into the Jerusalem temple and stirred up the people in the city. As a result of this commotion Paul was arrested by the Roman authorities (Acts 21:27–36). This arrest led eventually to Paul’s first journey to Rome. Paul “left behind” (ἀπέλιπον, a similar nuance in the other PE* occurrences: v. 13; Tit. 1:5) Trophimus ἐν Μιλήτῳ** (Acts 20:15, 17). Miletus was a port on the coast of Asia Minor near the Meander River and about thirty-five miles south of Ephesus. Paul stopped there on his last journey to Jerusalem and met with the elders of Ephesus (cf. Acts 20:15–38).

Paul left Trophimus at Miletus because Trophimus was ἀσθενοῦντα. The verb ἀσθενέω was used generally of the state of being weak. All its NT occurrences refer to physical illness (e.g., Mt. 25:39; Jn. 4:46; Phil. 2:26f.; Jas. 5:14). Though Paul on other occasions was the instrument through which individuals were healed (Acts 14:9–10; 19:11–12; 20:10; 28:8–9; cf. 2 Cor. 12:12), he did not always heal: On this occasion he left a fellow worker “sick” (cf. 2 Cor. 12:7–10). The implication of the verb “I left behind” (ἀπέλιπον) is that Paul was with Trophimus in or near Miletus when Trophimus stopped traveling.

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

PE Pastoral Epistles

* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

21절) 겨울 전에 너는 어서 오라, 이미 9절에서 ‘너는 어서 속히 내게로 오라’고 말한바 있는데 여기더 사디 한번 겨울 전에 어서 오라고 언급함으로 바울이 얼마나 디모데와의 만남을 간절히 바라고 있는지를 보여준다. ‘겨울 전에’오라고 요청한 이유는 무엇인가? 유대력상 겨울은 초박절부터 유월절까지를 지칭하는 것으로 양력으로 10월부터 4월까지를 포괄한다. 그런데 행 27장에서 보여지듯이 이시기에는 지중해에서 일체의 항해가 중단되고 어렵게 항해를 한다고 해도 위험하기 짝이 없다. 뿐만 아니라 이미 6-8절에서 자신의 죽음을 확신하고 있었기에 만약 겨울 전에 디모데가 오지 못한다면 바울과 디모데는 이 세상에서 결코 만나지 못하게 될 것이기 때문이다. 그렇기에 본서가 ‘눈물의 서신’인 것이다.

‘으불로’는 문자적으로 ‘좋은 위로자, 분별 있는 사람’이란 뜻이다.

‘부데’는 ‘검소한’이란 뜻이며 전승에 따르면 베드로의 복음 증거로 말미암아 개종한 로마 원로원의 의원이라고 한다.

‘리노’는 ‘아마 빛깔의 머리를 한 사람’이란 뜻으로 유세비우스의 전승에 따르면 베드로 사후 로마 교회의 감독이 되었다고 한다.

‘글라우디아’는 ‘절름발이’라는 뜻을 지닌 여성명사로 리노의 어머니로 알려져 있다.

뿐만 아니라 바울은 ‘모든 형제’가 디모데에게 문안한다고 언급합으로써 로마 교회 그리스도인들의 안부도 빠뜨리지 않는다.

- 4:21 Paul repeats his request for Timothy to come to him using the same imperative and infinitive as in v. 9 (see the comments there). But now, instead of using the adverb ταχέως, he uses the phrase πρὸ χειμῶνος. πρό is used with the seasonal designation χειμῶνος to signify the time before which Timothy should come. χειμών was used of both the cold season, “winter” (e.g., Mt. 24:20 par. Mk. 13:18; Jn. 10:22), and wintery and stormy weather (e.g., Mt. 16:3; Acts 27:20). Here the two meanings virtually coalesce since the season is probably intended precisely because then Paul will need his cloak (v. 13) and the weather will make sea travel impossible (cf. Acts 27:20 and context). Paul knows that if Timothy does not come “before winter” (usually regarded as from about November to about March; see, e.g., J. Kelso, ZPEB V, 806) he will have to wait until travel commences again in spring. Perhaps the most compelling reason for Timothy to “come before winter” is Paul’s expectation that his trial and probable execution will not be put off that long.

Paul conveys greetings to Timothy from four individuals and from οἱ ἀδελφοὶ πάντες. The four, three men, Eubulus, Pudens, and Linus, and one woman, Claudia, are otherwise unknown in the NT. According to Irenaeus, Haer. 3.3.3, Linus was the first bishop of Rome after Peter and Paul (cf. also Eusebius, HE 3.2; 3.4.9). Paul’s earlier mention of the departure of all his fellow workers except for Luke (vv. 10–11) implies that these four are not fellow workers. They are probably members of the church at Rome, since their names are joined to οἱ ἀδελφοὶ πάντες, which is probably a general designation for members of that church (see below). These four are singled out perhaps because they have a close relationship with Timothy going back to when he was in Rome with Paul (cf. Timothy’s inclusion with Paul as author in Phil. 1:1; Col. 1:1; Phm. 1).

ἀδελφοί is used figuratively in the NT to designate Christians because they are members of a spiritual family through their relationship to Christ as Lord and Savior and to God as Father. ἀδελφοί in 1 Tim. 4:6 (cf. 6:2, the other PE occurrence in this sense) indicates those whom Timothy is to instruct and is responsible for, i.e., the Christians in Ephesus. Here the ἀδελφοί are distinguished from Paul’s fellow workers, who other than Luke have left (vv. 10–11) and must, therefore, be the members of the Christian church in Rome. The universal term πάντες, “all,” shows that Paul is including all those who properly bear the name ἀδελφοί, i.e., all the members of Christian family there (cf. elsewhere in Pl.:* 1 Cor. 16:20; 1 Thes. 5:26, 27).

par. parallel Gospel passages

ZPEB M. Tenney, et al., eds., The Zondervan Pictorial Encyclopedia of the Bible I–V. Grand Rapids, 1975–76.

Haer. Adversus Haereses (Irenaeus)

HE Historia Ecclesiastica (Eusebius)

PE Pastoral Epistles

Pl. Paul

* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited

22절) 바울은 이제 본서의 마지막에 디모데와 에베소 성도들을 향한 축도로 본 서신을 맺고 있다.

‘나는 주께서 네 심령에 함께 계시기를 바란다’, 이는 대상이 디모데 한 사람을 향한 것으로 다른 서신의 종결부의 축도와 차이를 보인다.

‘은혜가 너희와 함께 있을지어다’, 바울은 마지막에 에베소 교회의 성도들을 향한 축도를 함으로써 본서가 단순히 디모데 개인만을 위한 것이 아니라 당시의 모든 그리스도인들에게 적용되는 문제를 다루고 있다는 점, 곧 회람 서신의 성격을 지니고 있다는 점을 나타낸다. 그리스도를 위한 고난에 동참해야만 하는 것이 바울과 디모데만의 문제가 아님이 명확한데 본서가 어떻게 디모데 개인에게만 적용되겠는가? 이는 본 서신이 모든 세대의 그리스도인들을 위해 주어진 바울의 유언적 성격을 지닌 축도인 것을 나타낸다. 또한 ‘은혜’로 번역된 ‘헤 카리스’가 ‘하나님께서 거저 주시는 선물’임을 의미함은 오직 하나님의 전적이며 주권적인 선물인 은혜만이 그리스도를 위한 고난에 자발적으로 동참할 수 있도록 만드는 원천임을 시사한다.

한편 표준 원문(Textus Receptus)에는 본절 맨 끝에 다음과 같은 문장이 삽입되어 있다. ‘아멘, 에베소 교회의 첫째 감독으로 선택된 디모데에게 보내는 이 두번째 편지는 바울이 네로 황제 앞에 두번째로 설 때 즈음 로마에서 기록되었다’ 이 삽입절은 바울이 직접 쓴 것이 아니라 후대의 필사자들이 본서의 이해를 돕도록 하기 위해 삽입한 것이다.

- 4:22 The benediction, which is found at or near the end of each of Paul’s letters, is given here in two parts. The first, with second person singular σου, is directed to Timothy, and the second, with second person plural ὑμῶν, is directed to everyone in the church in Ephesus.

For the final time Paul refers to ὁ κύριος, “the Lord,” i.e., Christ (see vv. 8, 14, 17, 18), an identification that some copyists sought to make explicit (see NA26; TCGNT). On other occasions where Paul refers to “the Lord” in closing benedictions he speaks of “the grace of the Lord” (ἡ χάρις τοῦ κυρίου: Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:13; Gal. 6:18; Phil. 4:23; 1 Thes. 5:28; Phm. 25). He does not use that formula here, probably to save “grace” for the second part of the benediction and perhaps also to make this benediction more personal: Paul wishes that “the Lord” will be with Timothy as he has so evidently been with Paul himself (cf. especially vv. 17–18). μετὰ τοῦ πνεύματος ὑμῶν, “with your spirit,” in some of the closing benedictions (Gal. 6:18; Phil. 4:23; Phm. 25) means the same thing as “with you” in others (μεθʼ ὑμῶν, sometimes with πάντων, in Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:13; Col. 4:18; 1 Thes. 5:28; 2 Thes. 3:18; 1 Tim. 6:21; Tit. 3:15). Here Paul addresses singular μετὰ τοῦ πνεύματός σου to Timothy alone. This phrase makes it clear that Paul is speaking of spiritual presence, wishing, i.e., that the Lord will be spiritually present with Timothy in his inner person (cf. Rom. 8:16: “The Spirit himself bears witness with our spirit (τῷ πνεύματι ἡμῶν) that we are children of God”).

With plural ὑμῶν in the second part of the benediction Paul turns to all the church members in Ephesus (on the textual variants, including the concluding ἀμήν, see TCGNT). Paul uses (πάντων) ὑμῶν alone or in the phrase τοῦ πνεύματος ὑμῶν after μετά in the closing benedictions of all his letters except Ephesians (where πάντων alone is used). With ὑμῶν he designates all the believers in the place he is writing to. He also uses χάρις in each of the benedictions (so also Heb. 13:25; Rev. 22:21). He explicitly calls it the “grace of (our) Lord Jesus (Christ)” except in his last letters, Ephesians, Colossians, and the PE, where χάρις is unqualified, probably because at this stage Paul thought it would be evident whose “grace” he intended. Thus Paul reminds his readers at the conclusion of every letter that they are dependent on Christ’s unmerited favor, forgiveness, and enabling power (cf. 2 Tim. 1:9–10; Tit. 2:11ff.; 2 Tim. 2:1; for χάρις see the comments on 1 Tim. 1:2).

On the subscriptions added to this letter in a number of manuscripts see NA26 and TCGNT. All of the subscriptions mention that the letter is to Timothy, most that it is the second letter to Timothy. Several say that Paul wrote it at Rome, usually specifying that he wrote it when he was before the emperor Nero the second time (e.g., the Textus Receptus; see the Introduction on when and where Paul wrote the letter).

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

PE Pastoral Epistles

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

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롬 16:3-7 바울의 인사

2018. 9. 3. 12:59

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3 Greet rPrisca and Aquila, my fellow workers in Christ Jesus, 4 who risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well. 5 Greet also sthe church in their house. Greet my beloved Epaenetus, who was tthe first convert2to Christ in Asia. 6 Greet Mary, who has worked hard for you. 7 Greet Andronicus and Junia,3my kinsmen and my ufellow prisoners. They are well known to the apostles,4and they were in Christ before me. 8 Greet Ampliatus, my beloved in the Lord. 9 Greet Urbanus, our fellow worker in Christ, and my beloved Stachys. 10 Greet Apelles, who is approved in Christ. Greet those vwho belong to the family of Aristobulus. 11 Greet my kinsman Herodion. Greet those in the Lord who belong to the family of Narcissus. 12 Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord. 13 Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well. 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers5who are with them. 15 Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16 wGreet one another with a holy kiss. All the churches of Christ greet you.

rSee Acts 18:2

s1 Cor. 16:19; [Col. 4:15; Philem. 2]

t[1 Cor. 16:15]

2Greek firstfruit

3Or Junias

uCol. 4:10; Philem. 23

4Or messengers

v1 Cor. 1:11

5Or brothers and sisters; also verse 17

w1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; [1 Pet. 5:14]

The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 16:3–16.

바울은 로마를 방문한 적이 없다. 하지만 그의 지중해 동쪽의 선교 사역을 통해서 많은 그리스도인을 만났고 그들에게 문안하고 있는 것이다. 고대 세계에서 이름은 그들의 출신이나 사히적인 상태를 알려주는 중요한 신호의 역할을 했다. 여기에 26명의 이름이 등장하는데 로마 기독 공동체는 매우 다양한 집단, 예를 들어 남자와 여자, 유대인과 이방인, 고위층이나 낮은 이들로 모두 함께 구성되어 있었다. 이중에 가정교회가 분명하게 나타나는 것이 3곳, 10절과 11절도 포함하면 5곳이나 된다. 대부분이 이방식 이름이고 히브리 출신으로 추정되는 이름이 미리아와 헤로디온이다. 이중에 9명의 여인이 등장하는데 당시 초대교회안에 많은 여인들이 유력한 역할을 했던 것으로 보인다. 이 여인들 중에 두명 뵈뵈는 집사로 유니아는 사도들에게 존중히 여김을 받는 유력한 위치에 있었고 브리스가는 바울의 동역자였다. 게다가 마리아, 드루배나, 드루보사, 버시에 대해서는 주안에서 많이 수고한 이들이라고 불렀다.

Although Paul has never visited Rome, he has encountered many of the Christians who live there in the course of his ministry in the eastern Mediterranean. The names of people in the ancient world often signaled their ethnic origin or social status. The 26 names in these verses reveal that the Roman Christian community was very diverse, with men and women, Jews and Gentiles, and people from both the upper and lower classes (Gal 3:28).
Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2321.

There are twenty-six people at Rome Paul wants to greet as well as three house churches (five if we consider the householdsof vv. 10, 11 to be churches). This may well be everyone he can think of. His purpose may partly have been to enlist their help when he came (so Käsemann 1980; Moo 1996), but it was also to show that he had extensive knowledge of the Roman church and so wrote his epistle from a standpoint of personal involvement (so Schreiner 1998). Most of these are Gentile names, with two (Mary and Herodion) of Hebrew origin. There are nine women, which demonstrates the high view that Paul and the early church had of women in the church. Two are named as holding offices (Phoebe the deacon and Junia the apostle), and another (Priscilla) is called a “coworker.” Moreover, four (Mary, Tryphena, Tryphosa and Persis) are said to work hard in the Lord.Clearly, women made a real difference in the early church. Moreover, most of the twenty-five names (one is simply called his [Rufus’s] mother) are from the class of slaves, freedmen and craftsmen, the lower classes (so Fitzmyer 1993b; Moo 1996). It is also possible that Paul did not know several people but rather mentioned also those he had heard of, as seen in the more impersonal greetings (Schreiner 1998 lists the houses of Aristobulus and Narcissus as well as Tryphena, Tryphosa, Asyncritus, Phlegon, Hermes, Patrobas, Hermas, Philologus, Julia, Nereus and his sister, and Olympas in this category). Several have suggested three groups of names (Stuhlmacher 1994; Schreiner 1998), and I will follow that organization here.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 403–404.

3-4절) 브리스가와 아굴라에게 문안하는 바울. 그들은 바울을 위해서 자기들의 목까지도 내놓았다. 이들은 바울과 선교 사역의 열정을 함께 나누고 섬겼을 뿐만 아니라 가죽을 깊은 일을 함께 하였다.

Prisca and Aquilaare well-known from elsewhere in the NT (cf. 1 Cor. 16:19; 2 Tim. 4:19). Prisca is given the diminutive name Priscilla in Acts (Acts 18:2–3, 18, 26). Scholars have suggested many reasons why Prisca is named first (was it her prominence, or social standing, or that she was converted first, or was it out of courtesy, or a mere stylistic variation?) though there is insufficient evidence to know the answer. Paul also names her first in 2 Tim. 4:19, but second in 1 Cor. 16:19.
Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2184.

브리스가와 아굴라. 아내인 브리스가의 이름이 먼저 등장하는 것으로 보아서 초대교회안에서 좀더 중요한 역할을 했던 것으로 보인다. 이들은 바울의 동역자로 바울의 선교팀에 함께 합류했는데 부유했던 것으로 보인다. 그들은 여러 도시에 여러 사람이 모일만한 큰 집을 가지고 있었고 바울이 어려움을 당할때 그를 도왔을 뿐만 아니라 아볼로가 세례에 대해서 오해하고 있을때 이를 교정해 주기도 했다.(행 18:26)

a. Priscilla(Greek Prisca) and Aquila(vv. 3–4) are called my fellow workers in Christ Jesus,with “coworker” possibly being a semitechnical term for early church leaders who deserve pay (1 Cor 9:14) as well as respect and obedience (1 Cor 16:16, 18; see Ellis 1993:183). These two are major figures from Paul’s mission, seen in the fact that they are named first in 16:3–16 (the order of names often indicates status). That Priscilla is named first (four of the six times the two are mentioned in the New Testament) may indicate she has higher social status or that she had a more significant ministry in the church. Paul met them in Corinth after they had been expelled from Rome by the emperor Claudius in a.d. 49 over the riots between Jews and Christians. They were fellow Jews and were also tentmakers/leatherworkers. Since they were probably wealthy (in virtually every city they have a home large enough for a house church), Paul stayed with them and worked alongside them (Acts 18:1–3). Aquila was Jewish (18:2), and Priscilla may have been as well. When Paul went to Ephesus, they traveled with him (Acts 18:18). He then stayed there a while and used their home for a house church (1 Cor 16:19). They also had a significant ministry and on one occasion took Apollos aside, corrected his misunderstanding about baptism and “explained to him the way of God more adequately” (Acts 18:26).
Yet now they are back in Rome, perhaps partly as an advance team for Paul’s visit. Claudius died in a.d. 54, and this allowed many to move back to Rome. Some think their movements indicate wealthy entrepreneurs with businesses in more than one city, but that cannot be proven. It is just as likely that they were free to move because they had a mobile business. At any rate, they obviously had become members of the Pauline team and major leaders in the early church. Probably in every city they used their (large?) home for a house church. Paul says here that they risked their lives for me,which means they used their status and influence to help Paul in a time of crisis, possibly saving his life at risk of their own. The most likely reference is to the riot in Ephesus (Acts 19:23–41) about a year earlier, undoubtedly a dangerous situation (cf. 1 Cor 15:32, “I fought wild beasts in Ephesus,” a metaphor for extreme opposition). He then adds that not only I but all the churches of the Gentiles are grateful to them.This gratitude could be for rescuing Paul or for all the significant ministry they had in Corinth, Ephesus and Rome. The latter seems more likely (so Sanday and Headlam 1902; Bruce 1985; Dunn 1988b; Fitzmyer 1993b; contra Cranfield 1979).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 404–405.

5절) 브리스가와 아굴라의 집에서는 교회 모임이 이루어졌다. 에베소에서 그들이 로마로 쫓겨날때까지(AD 49) 그들의 집을 교회로 사용했다. 콘스탄틴 시대까지 그리스도인들은 독립적인 건물을 짓지 못했다.

b. The church that meets at their house(v. 5). As at Ephesus, their home was used as a house church. They could well have used their home for a house church before they were expelled from Rome in a.d. 49. Christians did not construct separate buildings for worship until after Constantine. This means that the largest congregations probably consisted of about fifty people. At any rate, they have quickly established themselves again as major Christian leaders in the Roman church.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 405.

에배네도는 아시아의 첫 회심한 열매였다. 당시 이렇게 회심한 이들은 교회의 지도자가 되었다. 아마도 그는 이 지역의 다른 많은 회심자들이 생기는 촉진제 역할을 했을 것이다.

c. My Dear Friend Epenetus(v. 5). A close friend of Paul’s (though Paul tries to speak positively about everyone on the list, so this could be a semiformal compliment; see Cranfield 1979; Moo 1996), Epenetus is not mentioned anywhere else in the New Testament; he was the first convert(literally “firstfruits”). This probably means he was converted by Priscilla and Aquila, for Paul left them at Ephesus while he completed the second missionary journey (Acts 18:19). As often happens, the early converts become leaders in the church (Cranfield 1979). It could also mean his conversion “sparked the conversion of many others in the province” and that he traveled to Rome with Priscilla and Aquila (Fitzmyer 1993b).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 405–406.

6절) 이름으로 보아 유대 그리스도인으로 보인다. 이를 향해 많이 수고했다라고 말하고 있고 그녀를 문안할 것을 명령한다. 신약에는 마리아라는 인물이 여러번 등장한다. 이중에 누구인지는 정확하지 않은데 요한과 마가의 어머니 마리아의 경우 초대가정교회중 하나가 이곳에 있었다.(행 12:12)

d. Mary(v. 6). She was probably a Jewish Christian, though sometimes Gentiles also had this name (the feminine form of Marius). Obviously, we have no way of knowing whether this is any Mary in the New Testament (e.g., the mother of Jesus, Mary Magdalene, Mary and Martha). That is unlikely, for one would expect Paul to say more if she was one of those who had known Jesus. The same is true of Mary the mother of John Mark (who wrote the Second Gospel), whose home was one of the earliest house churches (Acts 12:12). She is thus an unknown leader who worked very hardfor the Roman church. The term workdoes not indicate any specific task (some have tried to read it as a semitechnical term for apostolic ministry as in 1 Cor 15:10 and others) but means that she labored mightily on behalf of the Roman church. Still, she is the first to be noted by Paul in this way (see also v. 12), so she did play an important role in the life of the church there.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 406.

7절) 바울의 친척이요 함께 갇혔던 안드로니고와 유니아에게 문안하라. 그들은 사도들에게 존중히 여겨지고 나보다 먼저 그리스도안에 있는 자들이다. 안드리니고는 헬라식 이름으로 그가 헬라 유대인인 것을 의미한다. 그런데 유니아라는 이름에 대해서 의견이 분분하다. 일반적으로 여성이라고 알려져있지만 그래서 안드로니고의 아내일 것으로 여겨지기도 하지만 분명하지는 않다. 언제 그들이 바울과 함께 감옥에 있었는지는 분명치 않다. 로마에 가기전 감옥에 있던 기록은 빌립보 감옥(행 16:24-34)인데 고후 11:23에서는 그가 여러번 갇혔다라고 기록하고 있다. 그들이 감옥에 함께 있었다는 것에 대한 다른 해석으로 주안에 함께 갇힌 자들이라고 보는 견해와 바울과 함께 옥에 갇힌 것이 아니라 그들도 옥에 갇힌 경험이 있다는 것으로도 해석 가능하다. 후자가 더 신빙성이 있다.

Andronicus and Junia(v. 7; niv has the masculine Junias;*tniv has the feminine Junia). These are Jewish Christians who have great stature in the early church. Paul calls them his relatives,which could mean his actual blood relations (so Murray 1968) but more likely refers to fellow Jews (so “kinsfolk” is a better translation). Andronicusis a Greek name and probably means he was a Hellenistic Jew. The name Juniais debated, but the feminine is most likely. She was probably the wife of Andronicus (like Priscilla and Aquila in v. 3). It is difficult to know when they were in prison withPaul. The only one recorded imprisonment before Romans was written was the short stay in Philippi (Acts 16:24–34), but Paul in 2 Corinthians 11:23 mentions that he has been in prison “frequently.” Many scholars believe he was in prison for a while in Ephesus (possibly referred to in 1 Cor 15:32; 2 Cor 1:8–9). If that was true, it would provide a plausible occasion. Clement (1 Clement5:6) says that there were seven imprisonments in all, and we can hardly know which one this refers to. Yet two other possibilities must be mentioned: this could be metaphorical for “prisoners of the Lord,” but that does not seem viable here. It could also mean that they were imprisoned like Paul was rather than imprisoned with him, and this is a real possibility. There is no way to know for sure whether they were actually with Paul or not (the Greek simply says “fellow prisoners”).
*16:7The name Paul uses, Iounian, could be either the masculine form of the masculine Juniasor the feminine Junia.The accent would be different, but ancient manuscripts did not use accents, so that does not help. Until the twelfth century it was commonly believed to refer to the wife of Andronicus (see Fitzmyer’s lengthy discussion [1993b]). Then from the thirteenth century until the middle of the twentieth century the masculine was generally preferred (Godet 1969; Sanday and Headlam 1902; Lenski 1945; Barrett 1957; Murray 1968; Michel 1966), meaning that the two were a missionary team. However, most recent commentators prefer the feminine (Cranfield 1979; Wilckens 1982; Dunn 1988b; Stott 1994; Fitzmyer 1993b; Moo 1996; Schreiner 1998; see especially the strong arguments in Thorley 1996). The problem with the masculine interpretation is the absence of evidence for Juniasused as a shortened form of Junianus. In contrast, Juniawas a very common name, so it is most likely this was a woman.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 406–407.

본문에서 사도들에게 존중히 여겨지고라는 표현은 이견이 존재한다. 이들을 사도로 존중히 여기라는 것으로도 또한 사도들이 그들을 존중히 여기라는 것으로도 해석할 수 있다. 사도성을 어느정도까지 확대할 것인지가 중요하다. 일반적으로 열두 제자와 바나바와 바울 정도까지를 인정한다. 그런데 초대교회 당시 순회 선교사들에게 이 ‘아포스톨로스’라는 단어를 사용한 기록도 있다.

Paul next mentions that they were outstanding among the apostles,and that too has occasioned debate. It could mean that they were highly esteemed “by the apostles” or “among the apostles.” If the former, they were not apostles; if the latter, they were. While “by” is technically possible, the general consensus is that among the apostlesfits much better; they were probably two of the group of apostles named in 1 Corinthians 15:5 and 7 (Jesus appeared “to the Twelve” and then later “to all the apostles”). It is hard to know what use of apostleis meant in 1 Corinthians 5:7 and here. There are the Twelve and a few others like Paul and Barnabas, but there is also a use of the term apostolosfor wandering missionaries, a use it had in the second-century Didache (11:3–6). This could well be the use in Acts 14:4 and 14, where Paul and Barnabas were doing missionary work as “apostles” (cf. 2 Cor 8:23; Phil 2:25, where it is translated “representative” and “messenger,” respectively), and that may be the meaning here (so Godet 1969; Cranfield 1979; Fitzmyer 1993b; Moo 1996). Still, this would have been an office in the church, and Junia with her husband is an outstandingexample of such a leader. Finally, they were in Christ before [Paul] was,meaning they had been converted before him. If they were among the “apostles” of 1 Cor 15:7, that would mean they had probably been followers of the Lord himself. However, they could also have been among the Hellenistic Christians in Jerusalem at the time of Acts 6–7. So they had been leaders/apostles for some time.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 407–408.

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