Acts 사도행전 17장 18 - 사이트

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◄ 사도행전 17:18 ►

컨텍스트 크로스 레퍼런스 코멘트 그리스어  시 (챕터를 보려면 클릭)

New International Version : A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, “What is this babbler trying to say?” Others remarked, “He seems to be advocating foreign gods.” They said this because Paul was preaching the good news about Jesus and the resurrection.

New Living Translation : He also had a debate with some of the Epicurean and Stoic philosophers. When he told them about Jesus and his resurrection, they said, “What’s this babbler trying to say with these strange ideas he’s picked up?” Others said, “He seems to be preaching about some foreign gods.”

English Standard Version : Some of the Epicurean and Stoic philosophers also conversed with him. And some said, “What does this babbler wish to say?” Others said, “He seems to be a preacher of foreign divinities”—because he was preaching Jesus and the resurrection.

Berean Study Bible : Some Epicurean and Stoic philosophers also began to debate with him. Some of them asked, “What is this babbler trying to say?” Others said, “He seems to be advocating foreign gods.” They said this because Paul was proclaiming the good news of Jesus and the resurrection.

Berean Literal Bible : And also some of the Epicureans and Stoics, philosophers, encountered him, and some were saying, "What may this babbler desire to say?" but others, "He seems to be a proclaimer of foreign gods," because he was proclaiming the gospel of Jesus and the resurrection.

King James Bible : Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

New King James Version : 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.

New American Standard Bible : And some of the Epicurean and Stoic philosophers as well were conversing with him. Some were saying, “What could this scavenger of tidbits want to say?” Others, “He seems to be a proclaimer of strange deities,”—because he was preaching Jesus and the resurrection.

NASB 1995 : And also some of the Epicurean and Stoic philosophers were conversing with him. Some were saying, “What would this idle babbler wish to say?” Others, “He seems to be a proclaimer of strange deities,"— because he was preaching Jesus and the resurrection.

NASB 1977 : And also some of the Epicurean and Stoic philosophers were conversing with him. And some were saying, “What would this idle babbler wish to say?” Others, “He seems to be a proclaimer of strange deities,”—because he was preaching Jesus and the resurrection.

Amplified Bible : And some of the Epicurean and Stoic philosophers began to engage in conversation with him. And some said, “What could this idle babbler [with his eclectic, scrap-heap learning] have in mind to say?” Others said, “He seems to be a proclaimer of strange deities”—because he was preaching the good news about Jesus and the resurrection.

Christian Standard Bible : Some of the Epicurean and Stoic philosophers also debated with him. Some said, “What is this ignorant show-off trying to say? ” Others replied, “He seems to be a preacher of foreign deities”—because he was telling the good news about Jesus and the resurrection.

Holman Christian Standard Bible : Then also, some of the Epicurean and Stoic philosophers argued with him. Some said, “What is this pseudo-intellectual trying to say?” Others replied, “He seems to be a preacher of foreign deities"—because he was telling the good news about Jesus and the Resurrection.

American Standard Version : And certain also of the Epicurean and Stoic philosophers encountered him. And some said, What would this babbler say? others, He seemeth to be a setter forth of strange gods: because he preached Jesus and the resurrection.

Aramaic Bible in Plain English : Also philosophers from the school of Epicurus and others who are called Stoics were debating with him and some of them were saying, “What does this collector of words want?” And others were saying, “He is proclaiming foreign gods”, because he was proclaiming Yeshua and his resurrection to them.

Contemporary English Version : Some of them were Epicureans and some were Stoics, and they started arguing with him. People were asking, "What is this know-it-all trying to say?" Some even said, "Paul must be preaching about foreign gods! That's what he means when he talks about Jesus and about people rising from death."

Douay-Rheims Bible : And certain philosophers of the Epicureans and of the Stoics disputed with him; and some said: What is it, that this word sower would say? But others: He seemeth to be a setter forth of new gods; because he preached to them Jesus and the resurrection.

Good News Translation : Certain Epicurean and Stoic teachers also debated with him. Some of them asked, "What is this ignorant show-off trying to say?" Others answered, "He seems to be talking about foreign gods." They said this because Paul was preaching about Jesus and the resurrection.

International Standard Version : Some Epicurean and Stoic philosophers also debated with him. Some asked, "What is this blabbermouth trying to say?" while others said, "He seems to be preaching about foreign gods." This was because Paul was telling the good news about Jesus and the resurrection.

Literal Standard Version : And certain of the Epicurean and of the Stoic philosophers, were meeting together to see him, and some were saying, “What would this seed picker wish to say?” And others, “He seems to be an announcer of strange demons”; because he proclaimed to them Jesus and the resurrection as good news,

New American Bible : Even some of the Epicurean and Stoic philosophers engaged him in discussion. Some asked, “What is this scavenger trying to say?” Others said, “He sounds like a promoter of foreign deities,” because he was preaching about ‘Jesus’ and ‘Resurrection.’

NET Bible : Also some of the Epicurean and Stoic philosophers were conversing with him, and some were asking, "What does this foolish babbler want to say?" Others said, "He seems to be a proclaimer of foreign gods." (They said this because he was proclaiming the good news about Jesus and the resurrection.)

New Revised Standard Version : Also some Epicurean and Stoic philosophers debated with him. Some said, “What does this babbler want to say?” Others said, “He seems to be a proclaimer of foreign divinities.” (This was because he was telling the good news about Jesus and the resurrection.)

New Heart English Bible : Some of the Epicurean and Stoic philosophers also were conversing with him. Some said, "What does this babbler want to say?" Others said, "He seems to be advocating foreign deities," because he preached Jesus and the resurrection.

Weymouth New Testament : A few of the Epicurean and Stoic philosophers also encountered him. Some of them asked, "What has this beggarly babbler to say?" "His business," said others, "seems to be to cry up some foreign gods." This was because he had been telling the Good News of Jesus and the Resurrection.

World English Bible : Some of the Epicurean and Stoic philosophers also were conversing with him. Some said, "What does this babbler want to say?" Others said, "He seems to be advocating foreign deities," because he preached Jesus and the resurrection.

Young's Literal Translation : And certain of the Epicurean and of the Stoic philosophers, were meeting together to see him, and some were saying, 'What would this seed picker wish to say?' and others, 'Of strange demons he doth seem to be an announcer;' because Jesus and the rising again he did proclaim to them as good news,

Additional Translations ... 문맥

아테네의 바울... 17 그래서 그는 회당에서 유대인들과 하나님을 경외하는 이방인들과 함께 그리고 매일 만나는 사람들과 함께 시장에서 추론했습니다. 18 일부 에피쿠리아와 스토아 철학자들도 그와 논쟁하기 시작했다. 그들 중 몇몇은 "이 바블러가 무슨 말을 하려고 하는가?"라고 물었고 , 다른 사람들은 "그는 있는 것 같다"고 말했다. 외국 신들을 옹호한다 ." 그들이 이렇게 말한 것은 바울이 예수과 부활의 기쁜 소식을 선포했기 때문입니다. 19 그래서 그들은 바울을 데리고 아레오파고스로 데려갔고, 거기서 그들은 그에게 물었다, "당신이 제시하고 있는 이 새로운 가르침이 무엇인지 우리가 알 수 있기를 빕?...

베뢰아 연구 성경 · 다운로드 상호 참조

사도행전 4장 2절은 그들이 백성들을 가르치고 죽은 자의 부활을 예수 선포하고 있다는 사실에

크게 방해를 주었다.

사도행전 5:42 그들은 매일 성전 뜰에서, 그리고 집집마다 그분이 그리스도이시라는 기쁜 소식을 가르치고 선포하는 것을 멈추지 않예수다.

사도행전 17:31 이는 그가 임명하신 사람으로 말미암아 공의로 세상을 심판하실 날을 정하셨음이라. 그분은 그분을 죽은 자 가운데서 살리심으로써 모든 사람에게 이 증거를 주셨습니다."

사도행전 17:32 죽은 자의 부활에 대해 들었을 때, 어떤 사람들은 그를 조롱하기 시작했지만, 다른 사람들은 "이 주제에 관하여 다시 당신의 말을 듣고 싶습니다"라고 말하였다.

고린도전서 1:20 지혜로운 사람은 어디 있습니까? 서기관은 어디 있습니까? 이 시대의 철학자는 어디에 있습니까? 하나님이 세상의 지혜를 어리석게 만드신 것이 아닌가?

고린도전서 4:10 우리는 그리스도를 위하여 어리석은 자요, 그러나 너희는 그리스도 안에서 지혜롭다. 우리는 약하지만 당신은 강합니다. 당신은 영광스럽지만 우리는 불명예 스럽습니다.

Treasury of Scripture Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seems to be a setter forth of strange gods: because he preached to them Jesus, and the resurrection.

philosophers.

Romans 1:22 Professing themselves to be wise, they became fools,

1 Corinthians 1:20,21 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? …

Colossians 2:8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

encountered.

Acts 6:9 Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.

Mark 9:14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.

Luke 11:53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:

babbler.

Proverbs 23:9 Speak not in the ears of a fool: for he will despise the wisdom of thy words.

Proverbs 26:12 Seest thou a man wise in his own conceit? there is more hope of a fool than of him.

1 Corinthians 3:18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

Jesus.

Acts 17:31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

Acts 26:23 That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

Romans 14:9,10 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living…

Ellicott's Commentary for English Readers

(18) Certain philosophers of the Epicureans, and of the Stoicks.--The two schools were at this time the great representatives of Greek thought. The former took its name from its founder, Epicurus, who lived a long and tranquil life at Athens, from B.C. 342 to 270. As holding their meetings in a garden, which he had left by his will in trust as a place of study for his disciples, they were sometimes known as the School of the Garden, and as such were distinguished from those of the Porch (Diog. Laert. Epic. c. 10). His speculations embraced at once a physical and an ethical solution of the problems of the universe. Rejecting, as all thinking men did, the popular Polytheism, which yet they did not dare openly to renounce, he taught that the gods, in their eternal tranquillity, were too far off from man to trouble themselves about his sorrows or his sins. They needed no sacrifices and answered no prayers. The superstition which enslaved the minds of most men was the great evil of the world, the source of its crimes and miseries. The last enemy to be destroyed was with him, as in our own time with Strauss, the belief in an immortality of retribution. A man's first step towards happiness and wisdom was to emancipate himself from its thraldom; the next was to recognise that happiness consisted in the greatest aggregate of pleasurable emotions. Experience taught that what are called pleasures are often more than counterbalanced by the pains that follow, and sensual excesses were therefore to be avoided. Epicurus's own life seems to have been distinguished by generosity, self-control, and general kindliness, and even by piety and patriotism (Diog. Laert. Epic. c. 5). But as no law was recognised as written in the heart, and human laws were looked on as mere conventional arrangements, each man was left to form his own estimate of what would give him most pleasure, and most men decided for a life of ease and self-indulgence; sometimes balanced by prudential calculations, sometimes sinking into mere voluptuousness. The poetry of Horace presents, perhaps, the most attractive phase of popular Epicureanism; the sense which has come to be attached to the modern word "Epicure," as applied to one whose life is devoted to the indulgence of the sense of taste, shows to what a depth of degradation it might sink.

In the world of physics, Epicurus has been claimed as anticipating some of the results of modern science. The ideas of creation and control were alike excluded. Matter had existed from eternity, and the infinite atoms of which it was composed had, under the action of attractive and Tepelling forces as yet unknown, entered into manifold combinations, out of which had issued, as the last stage of the evolution, the world of nature as it now lies before us. The poem of Lucretius, De Rerum Natura, may be regarded as the grandest utterance of this negative and practically atheistic system, but its real nobleness lies chiefly in its indignant protest against the superstition which had cast its veil of thick darkness over all the nations.

It may be well to give one or two characteristic examples of each of these phases. On the one side we have the ever-recurring advice of the popular poet of society to remember that life is short, and to make the most of it:--

"Quid sit futurum cras, fuge quaerere: et,

Quern Fors dierum cunque dabit, lucro

Appone."

["Strive not the morrow's chance to know,

But count whate'er the Fates bestow

As given thee for thy gain."]--Hor. Od. i. 9.

"Sapias, vina liques, et spatio brevi

Spem longam reseces. Dum loquimur, fugerit invida

'tas. Carpe diem, quam minimum credula postero." . . .

Pulpit Commentary

Verse 18. - And certain also of the Epicurean and Stoic philosophers for then certain philosophers of the Epicureans, and of the Stoicks, A.V.; would for will, A.V.; preached for preached unto them, A.V. and T.R. The Epicureans (so called from Epicurus, their founder) and the Stoics (so called from the στοά, the colonnade or piazza where Zeno their founder taught) were the most numerous sects at Athens at this time; and their respective tenets were the most opposite to the doctrines of the gospel. Encountered him; σύνεβαλλον. In Acts 4:15 it is followed by πρός, and is properly rendered "conferred;" here it is followed by the dative, and may be understood to mean "disputed" (συμβάλλειν λόγους). It may, however, not less properly be taken in the sense of a hostile encounter of words, as Luke 14:31, and frequently in classical Greek. This babbler (σπερμολόγος); literally, a picker-up of seeds, applied to a crow (Aristoph., 'Ayes,' 232, 579). Plutarch too ('Demet.,' 28) has σπερμολόγοι ὅρνιθες, birds picking up seeds. Hence it is used of idle hangers-on in the markets, who get a livelihood by what they can pick up, and so generally of empty, worthless fellows. Hence it is further applied to those who pick up scraps of knowledge from one or another and "babble them indifferently in all companies" (Johnson's 'Dictionary,' under "Babble"). A setter forth of strange gods. There does not seem to be the least ground for Chrysostom's suggestion that they took Anastasis (the Resurrection) for the name of a goddess. But the preaching of Jesus the Son of God, himself risen from the dead (ver. 31), and hereafter to be the Judge of quick and dead at the general resurrection, was naturally, to both Stoics and Epicureans, a setting forth of strange gods. Χένα δαιμόνια are "foreign deities," or "daemons," inferior gods. The word καταγγελεύς, a setter forth, does not occur elsewhere. But the nearly identical word κατάγγελος is used by Plutarch.

Parallel Commentaries ...

Greek

Some Τινὲς (Tines) Interrogative / Indefinite Pronoun - Nominative Masculine Plural Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

Epicurean Ἐπικουρείων (Epikoureiōn) Noun - Genitive Masculine Plural Strong's 1946: An Epicurean, one who holds the tenets of Epicurus. From Epikouros; an Epicurean or follower of Epicurus.

and καὶ (kai) Conjunction Strong's 2532: And, even, also, namely.

Stoic Στοϊκῶν (Stoikōn) Adjective - Genitive Masculine Plural Strong's 4770: Stoic. From stoa; a 'Stoic', i.e. Adherent of a certin philosophy.

philosophers φιλοσόφων (philosophōn) Noun - Genitive Masculine Plural Strong's 5386: A philosopher. From philos and sophos; fond of wise things, i.e. A 'philosopher'.

also καὶ (kai) Conjunction Strong's 2532: And, even, also, namely.

began to debate συνέβαλλον (syneballon) Verb - Imperfect Indicative Active - 3rd Person Plural Strong's 4820: From sun and ballo; to combine, i.e. to converse, consult, dispute, to consider, to aid, to join, attack.

with him. αὐτῷ (autō) Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

Some [of them] τινες (tines) Interrogative / Indefinite Pronoun - Nominative Masculine Plural Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

asked, ἔλεγον (elegon) Verb - Imperfect Indicative Active - 3rd Person Plural Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

“What Τί (Ti) Interrogative / Indefinite Pronoun - Accusative Neuter Singular Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

{is} this οὗτος (houtos) Demonstrative Pronoun - Nominative Masculine Singular Strong's 3778: This; he, she, it.

babbler σπερμολόγος (spermologos) Adjective - Nominative Masculine Singular Strong's 4691: From sperma and lego; a seed-picker, i.e. a sponger, loafer.

trying θέλοι (theloi) Verb - Present Optative Active - 3rd Person Singular Strong's 2309: To will, wish, desire, be willing, intend, design.

to say?” λέγειν (legein) Verb - Present Infinitive Active Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

while δέ (de) Conjunction Strong's 1161: A primary particle; but, and, etc.

others [said], οἱ (hoi) Article - Nominative Masculine Plural Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

“He seems δοκεῖ (dokei) Verb - Present Indicative Active - 3rd Person Singular Strong's 1380: A prolonged form of a primary verb, doko dok'-o of the same meaning; to think; by implication, to seem.

to be εἶναι (einai) Verb - Present Infinitive Active Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

advocating καταγγελεὺς (katangeleus) Noun - Nominative Masculine Singular Strong's 2604: A reporter, announcer, proclaimer, herald. From kataggello; a proclaimer.

foreign Ξένων (Xenōn) Adjective - Genitive Neuter Plural Strong's 3581: Apparently a primary word; foreign; by implication, a guest or entertainer.

gods.” δαιμονίων (daimoniōn) Noun - Genitive Neuter Plural Strong's 1140: An evil-spirit, demon; a heathen deity. Neuter of a derivative of daimon; a d?Monic being; by extension a deity.

[They said this] because ὅτι (hoti) Conjunction Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

[Paul] was proclaiming the good news εὐηγγελίζετο (euēngelizeto) Verb - Imperfect Indicative Middle - 3rd Person Singular Strong's 2097: From eu and aggelos; to announce good news especially the gospel.

of Jesus Ἰησοῦν (Iēsoun) Noun - Accusative Masculine Singular Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

and καὶ (kai) Conjunction Strong's 2532: And, even, also, namely.

the τὴν (tēn) Article - Accusative Feminine Singular Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

resurrection. ἀνάστασιν (anastasin) Noun - Accusative Feminine Singular Strong's 386: A rising again, resurrection. From anistemi; a standing up again, i.e. a resurrection from death (its author), or a recovery.

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NT Apostles: Acts 17:18 Some of the Epicurean and Stoic philosophers (Acts of the Apostles Ac)

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