Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ¹  I even found an altar with this inscription: ²  ‘To an unknown god.’ Therefore what you worship without knowing it, ³  this I proclaim to you.

Kisah Para Rasul 17:30-31

17:30 Therefore, although God has overlooked ⁴  such times of ignorance, ⁵  he now commands all people ⁶  everywhere to repent, ⁷  17:31 because he has set ⁸  a day on which he is going to judge the world ⁹  in righteousness, by a man whom he designated, ¹⁰  having provided proof to everyone by raising ¹¹  him from the dead.”

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ¹²  God gave them over to a depraved mind, to do what should not be done. ¹³ 

Roma 1:1

Salutation

1:1 From Paul, ¹⁴  a slave ¹⁵  of Christ Jesus, ¹⁶  called to be an apostle, ¹⁷  set apart for the gospel of God. ¹⁸ 

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁹  minds ²⁰  as expressed through ²¹  your evil deeds,

Kolose 1:1

Salutation

1:1 From Paul, ²²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatia 4:8

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. ²³ 

Efesus 2:12

2:12 that you were at that time without the Messiah, ²⁴  alienated from the citizenship of Israel and strangers to the covenants of promise, ²⁵  having no hope and without God in the world.

Efesus 2:2

2:2 in which ²⁶  you formerly lived ²⁷  according to this world’s present path, ²⁸  according to the ruler of the kingdom ²⁹  of the air, the ruler of ³⁰  the spirit ³¹  that is now energizing ³²  the sons of disobedience, ³³ 

Efesus 1:8

1:8 that he lavished on us in all wisdom and insight.

[17:23]  ¹ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ² tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ³ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:30]  ⁴ tn Or “has deliberately paid no attention to.”

[17:30]  ⁵ tn Or “times when people did not know.”

[17:30]  ⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁷ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ⁸ tn Or “fixed.”

[17:31]  ⁹ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁰ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ¹¹ tn The participle ἀναστήσας (anasthsa") indicates means here.

[1:28]  ¹² tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ¹³ tn Grk “the things that are improper.”

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁵ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁶ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ¹⁷ tn Grk “a called apostle.”

[1:1]  ¹⁸ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:21]  ¹⁹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁰ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²¹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:8]  ²³ tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”

[2:12]  ²⁴ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ²⁵ tn Or “covenants of the promise.”

[2:2]  ²⁶ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ²⁷ tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ²⁸ tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ²⁹ tn Grk “domain, [place of] authority.”

[2:2]  ³⁰ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ³¹ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ³² tn Grk “working in.”

[2:2]  ³³ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.