Английская Википедия:Acts 17
Шаблон:New Testament chapter short description Шаблон:Bible chapter Acts 17 is the seventeenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the second missionary journey of Paul, together with Silas and Timothy. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.[1]
Text
The original text was written in Koine Greek and is divided into 34 verses.
Textual witnesses
Some early manuscripts containing the text of this chapter are:
- In Greek
- Codex Vaticanus (AD 325–350)
- Codex Sinaiticus (330–360)
- Codex Bezae (c. 400)
- Codex Alexandrinus (400–440)
- Papyrus 127 (5th century; extant verses 1–10)[2]
- Codex Laudianus (c. 550)[3]
- In Latin
- Codex Laudianus (~550; complete)[3]
- León palimpsest (7th century; 1–25)[4]
Locations
Шаблон:Location map+ This chapter mentions the following places (in the order of appearance):
Timeline
The second missionary journey of Paul took place in c. AD 49.[5]
Distances
The distance from Philippi to Amphipolis is about Шаблон:Convert by Via Egnatia (which length was over Шаблон:Convert from Hellespont to Dyrrhachium[6]) and further on this road from Amphipholis to Apollonia in the district of Mydonia is about Шаблон:Convert, then Шаблон:Convert from Apollonia to Thessalonica,[7] as noted in Antonine Itinerary.[8] From Thessalonica to Berea (modern Veria) is about Шаблон:Convert westward.Шаблон:Sfn Paul then traveled to 'the sea', which would have been at least 42 km at the nearest point, and then south to Athens, approximately 300 km (most likely by sea, though it is possible that he walked the coastal road instead). The journey 'by night' from Thessalonica to Berea (Шаблон:Bibleverse) presumably took more than one night.
In Thessalonica (17:1–9)
Paul, Silas and Timothy continued the travel westward from Philippi on Via Egnatia, passing several cities before arriving at Thessalonica, which has a 'well-established Jewish community with a synagogue' (verse 1), where Paul visited for three successive sabbaths speaking about the gospel (verse 2).Шаблон:Sfn After an initial success among synagogue members extending to the receptive Gentile adherents (verse 4), an outbreak of 'jealousy' (or 'fundamentalist zeal': zelosantes, verse 5) occurred within 'the Jews', who took the city mob to launch an attack on Paul and Silas.Шаблон:Sfn When Paul and Silas could not be found, the mob took a man named "Jason", as one of Paul's followers, to the civic authorities (called politarchs in verse 6; a title attested in inscriptional evidence for Thessalonica[9] with a charge of disturbance (verses 6–7)Шаблон:Sfn that Paul's teaching of "the Kingdom" (cf. Acts 28:31) was 'inherently incompatible with the personal oaths of loyalty to the emperor' as 'demanded of all inhabitants of the empire'.[10]
In Berea (17:10–15)
Paul's mission was initially dependent on 'the networks of the Jewish diaspora', that very time he arrived in an unfamiliar city, Paul first visited a synagogue to preach the gospel among the Jewish people. The Jews in Berea were noted as "more noble" (Greek: eugenesteroi, v. 11: NRSV: "more receptive"), as they were willing to give a 'careful and open-minded examination' (Greek: anakrinontes, v. 11) of Paul's teaching, before many of them came to belief (verse 12).Шаблон:Sfn There is a contrast between "women of high standing and men" who believe (verse 12) and "the crowds" ('the urban proletariat'), who were agitated by the Jews of Thessalonica (verse 13).Шаблон:Sfn
In Athens (17:16–21)
The absence of any mention of places between Berea and Athens provides presumptive evidence that Paul indeed travel by sea, 'rounding the promontory of Sunium, entered Athens by the Piræus'.[11] That he spent some time waiting in Athens (verse 16) is confirmed by Шаблон:Bibleverse, which must have been written not long after this time.Шаблон:Sfn The philosophical scene (verse 18) was reminiscent of the classical period in Athens, when Socrates engaged in philosophical dialogue (Greek: dielegeto, "argued', verse 17) in the streets and agora of Athens, and the charge against Paul about proclaiming "foreign divinities" (Greek: xenon daimonion, verse 18) would remind the charge brought against Socrates of preaching "new divinities" (Greek: kaina daimonia: cf. Xenophon, Memorabilia 1.1.1–4; only here in the New Testament that daimonia has the neutral Greek sense 'divine beings' instead of 'evil spirits').Шаблон:Sfn The Areopagus was the chief administrative body at that time in Athens.[12]
Verse 18
- Then certain Epicurean and Stoic philosophers encountered him. And some said, "What does this babbler want to say?"
- Others said, "He seems to be a proclaimer of foreign gods," because he preached to them Jesus and the resurrection.[13]
Epicureans and Stoics are from two most dominant and popular schools of philosophy in Athens at that time (more than Academics and Peripatetics) and also with the greater contrast of teachings with the doctrines of Christianity, that Paul preached ("encountered" or "in conflict with", from Greek: Шаблон:Lang, Шаблон:Strong-number; cf. Шаблон:Bibleverse).[14]
- "Babbler": translated from Шаблон:Lang-gr, Шаблон:Strong-number literally "seed-picker", figuratively "one who picks up scraps of knowledge".[15]
Addressing the Areopagus (17:22–34)
Шаблон:Main article The speech, known as the Areopagus sermon, refers to a sermon or explanation delivered by Apostle Paul at the Areopagus in Athens, and described in Acts 17:16–34.[16][17] The Areopagus sermon is the most dramatic and fullest reported speech of the missionary career of Saint Paul and followed a shorter address in Lystra Шаблон:Bibleverse.[18] Paul explained concepts such as the resurrection of the dead and salvation, in effect a prelude to the future discussions of Christology. According to the record, after the sermon, a number of people became followers of Paul. These included a woman named Damaris, and Dionysius, a member of the Areopagus. This latter has at times been suggested as Dionysius the Areopagite, but that may be a historical confusion.[19]
Verse 28
- for in Him we live and move and have our being, as also some of your own poets have said, 'For we are also His offspring'.[20]
- "For in Him we live and move and have our being": is quoted from Cretica (Κρητικά) by Epimenides as found by J. Rendel Harris based on a 9th-century Syriac commentary by Isho'dad of Merv on the Acts of the Apostles.[21]
- "'For we are also His offspring'": Paul might take this quotation from two poets:[11]
- Aratus, probably of Tarsus[11] or Soli in Cilicia[14] (~272 BC), thus Paul's countryman. The words Шаблон:Script/Greek ("For we too are his offspring") are found in a didactic poem titled "Phenomena", comprising the main facts of astronomical and meteorological science at that time, starting with an invocation to Zeus.[11][14]Шаблон:Efn
- Cleanthes (~300 BC), of Assos in Mysia, who wrote Шаблон:Script/Greek ("For we thine offspring are") in a hymn to Zeus.[11][14]Шаблон:Efn
See also
Notes
References
Sources
External links
- Шаблон:Bibleverse King James Bible – Wikisource
- English Translation with Parallel Latin Vulgate
- Online Bible at GospelHall.org (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
- Multiple bible versions at Bible Gateway (NKJV, NIV, NRSV etc.)
- ↑ Holman Illustrated Bible Handbook. Holman Bible Publishers, Nashville, Tennessee. 2012. Шаблон:ISBN?
- ↑ Continuation List Institute for New Testament Textual Research, University of Münster. Retrieved March 29, 2010
- ↑ 3,0 3,1 Шаблон:Cite book
- ↑ Bruce M. Metzger, The Early Versions of the New Testament, Oxford University Press, 1977, p. 316.
- ↑ John Arthur Thomas Robinson (1919–1983). Redating the New Testament. Westminster Press, 1976. 369 pages. Шаблон:ISBNШаблон:Page?
- ↑ Horace, Satires i., 5, 97; apud Nicoll, Expositor's Greek Testament on Acts 17.
- ↑ Moule, H. C. G., Cambridge Bible for Schools and Colleges. Acts 17. Accessed 28 April 2019
- ↑ Nicoll, W. R., Expositor's Greek Testament. Acts 17. Accessed 24 April 2019.
- ↑ Horsley, G. H. R. (1994), The Politarchs, in Gill and Gempf (1994), pp. 419–431; apud Alexander 2007 p. 1050.
- ↑ Barrett, C. K. (1994–9), The International Critical Commentary: Acts (2 vols.; Edinburgh: T. & T. Clark). ii. pp. 815–816; apud Alexander 2007 p. 1050.
- ↑ 11,0 11,1 11,2 11,3 11,4 Ellicott, C. J. (Ed.) (1905). Ellicott's Bible Commentary for English Readers. Acts 17. London : Cassell and Company, Limited, [1905–1906] Online version: Шаблон:OCLC. Accessed 28 April 2019.
- ↑ Gill, D. (1994), Achaia, in Gill and Gempf (1994) (eds.), The Book of Acts in its First Century Setting, ii. Graeco-Roman Setting (Grand Rapids: Eerdmans), p. 447; apud Alexander 2007, p. 1050
- ↑ Шаблон:Bibleref2 NKJV
- ↑ 14,0 14,1 14,2 14,3 Meyer, Heinrich August Wilhelm (1880). Commentary on the New Testament. Acts 17. Translation by Peter Christie from Meyer's sixth edition. Accessed February 14, 2019.
- ↑ Strong's Concordance. 4691. Spermologos. Biblehub.com
- ↑ Christianity: an introduction by Alister E. McGrath pp. 137–141, 2006, Шаблон:ISBN
- ↑ Theology of the New Testament by Udo Schnelle (2009) Шаблон:ISBN p. 477
- ↑ Mercer Commentary on the New Testament by Watson E. Mills 2003 Шаблон:ISBN pp. 1109–1110
- ↑ Paul: A Brief History by Robert Paul Seesengood 2010 Шаблон:ISBN p. 120
- ↑ Шаблон:Bibleref2 NKJV
- ↑ Harris, J. Rendel. "A Further Note on the Cretans", Expositor Apr. 1907, 332–337. Quote:
- J. Rendel Harris' hypothetical Greek text:
Τύμβον ἐτεκτήναντο σέθεν, κύδιστε μέγιστε,
Κρῆτες, ἀεὶ ψευδεῖς, κακὰ θηρία, γαστέρες ἀργαί.
Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις, ἕστηκας γὰρ ζοὸς αίεί,
Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν.
- Translation:
They fashioned a tomb for you, holy and high one,
Cretans, always liars, evil beasts, idle bellies.
But you are not dead: you live and abide forever,
For in you we live and move and have our being.
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