Kisah Para Rasul 17:22-31Konteks
17:22 So Paul stood 1 before the Areopagus and said, “Men of Athens, I see that you are very religious 2 in all respects. 3 17:23 For as I went around and observed closely your objects of worship, 4 I even found an altar with this inscription: 5 ‘To an unknown god.’ Therefore what you worship without knowing it, 6 this I proclaim to you. 17:24 The God who made the world and everything in it, 7 who is 8 Lord of heaven and earth, does not live in temples made by human hands, 9 17:25 nor is he served by human hands, as if he needed anything, 10 because he himself gives life and breath and everything to everyone. 11 17:26 From one man 12 he made every nation of the human race 13 to inhabit the entire earth, 14 determining their set times 15 and the fixed limits of the places where they would live, 16 17:27 so that they would search for God and perhaps grope around 17 for him and find him, 18 though he is 19 not far from each one of us. 17:28 For in him we live and move about 20 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 21 17:29 So since we are God’s offspring, we should not think the deity 22 is like gold or silver or stone, an image 23 made by human 24 skill 25 and imagination. 26 17:30 Therefore, although God has overlooked 27 such times of ignorance, 28 he now commands all people 29 everywhere to repent, 30 17:31 because he has set 31 a day on which he is going to judge the world 32 in righteousness, by a man whom he designated, 33 having provided proof to everyone by raising 34 him from the dead.”
[17:22] 2 tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.
[17:23] 5 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] 6 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.
[17:24] 8 tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
[17:24] 9 sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
[17:26] 15 tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.
[17:28] 20 tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”