Kisah Para Rasul 17:18-20Konteks
17:18 Also some of the Epicurean 1 and Stoic 2 philosophers were conversing 3 with him, and some were asking, 4 “What does this foolish babbler 5 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 6 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 7 17:19 So they took Paul and 8 brought him to the Areopagus, 9 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 10 to our ears, so we want to know what they 11 mean.”
Kisah Para Rasul 17:32Konteks
Kisah Para Rasul 18:14-17Konteks
18:14 But just as Paul was about to speak, 14 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 15 I would have been justified in accepting the complaint 16 of you Jews, 17 18:15 but since it concerns points of disagreement 18 about words and names and your own law, settle 19 it yourselves. I will not be 20 a judge of these things!” 18:16 Then he had them forced away 21 from the judgment seat. 22 18:17 So they all seized Sosthenes, the president of the synagogue, 23 and began to beat 24 him in front of the judgment seat. 25 Yet none of these things were of any concern 26 to Gallio.
Kisah Para Rasul 25:19-20Konteks
25:19 Rather they had several points of disagreement 27 with him about their own religion 28 and about a man named Jesus 29 who was dead, whom Paul claimed 30 to be alive. 25:20 Because I was at a loss 31 how I could investigate these matters, 32 I asked if he were willing to go to Jerusalem and be tried 33 there on these charges. 34
Kisah Para Rasul 26:31-32Konteks
26:31 and as they were leaving they said to one another, 35 “This man is not doing anything deserving 36 death or imprisonment.” 26:32 Agrippa 37 said to Festus, 38 “This man could have been released 39 if he had not appealed to Caesar.” 40
[17:18] 1 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 2 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 5 tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”
[17:18] 6 tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
[17:19] sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.
[17:20] 11 tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.
[18:14] 15 tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”
[18:16] 21 tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.
[18:17] sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.
[25:19] 27 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”
[25:19] sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.
[25:20] 32 tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”
[26:31] sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.
[26:32] sn If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.