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OETOET-RVOET-LVULTUSTBSBBLBAICNTOEBWEBBEWMBBNETLSVFBVTCNTT4TLEBBBEMoffJPSWymthASVDRAYLTDrbyRVWbstrKJB-1769KJB-1611BshpsGnvaCvdlTNTWycSR-GNTUHBBrLXXBrTrRelatedTopics Parallel InterlinearReferenceDictionarySearch

parallelVerse INTGENEXOLEVNUMDEUJOSJDGRUTH1SA2SAPSAAMOSHOS1KI2KI1CH2CHPROECCSNGJOELMICISAZEPHABJERLAMYNANAHOBADANEZEEZRAESTNEHHAGZECMALJOBYHNMARKMATLUKEACTsYACGAL1TH2TH1COR2CORROMCOLPHMEPHPHP1TIMTIT1PET2PET2TIMHEBYUD1YHN2YHN3YHNREV

Acts IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21C22C23C24C25C26C27C28

Acts 17 V1V2V3V4V5V6V7V8V9V10V11V12V13V14V15V16V17V18V19V20V21V22V23V24V26V27V28V29V30V31V32V33V34

Parallel ACTs 17:25

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

BI Acts 17:25 ©

Text critical issues=small word differences Clarity of original=clearImportance=normal(All still tentative.)

OET (OET-RV)nor can he be repaired by any human hands and he doesn’t need to be fed. On the contrary, he’s the one who gives life and breath and who gives us everything that we need.

OET-LVnor is_being_healed by human hands, additionally_needing of_anything, he giving life, and breath, and the_ all _things to_all,

SR-GNTοὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται, προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν, καὶ πνοὴν, καὶ τὰ πάντα·
   (oude hupo ⱪeirōn anthrōpinōn therapeuetai, prosdeomenos tinos, autos didous pasi zōaʸn, kai pnoaʸn, kai ta panta;)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULTNeither is he cared for by hands of men, needing anything, himself giving life and breath and all things to all.

USTHe does not need to have people do anything for him. He is the one who makes people alive. He gives them everything they need.

BSBNor is He served by human hands, as if He needed anything, because He Himself gives everyone life and breath and everything else.

BLBnor is He served by hands of men as needing anything, Himself giving to all life and breath and everything.


AICNTnor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything.

OEBneither do human hands minister to his wants, as though he needed anything, since he himself gives, to all, life, and breath, and all things.

WEBBEHe isn’t served by men’s hands, as though he needed anything, seeing he himself gives to all life and breath and all things.

WMBB (Same as above)

NETnor is he served by human hands, as if he needed anything, because he himself gives life and breath and everything to everyone.

LSVneither is He served by the hands of men—needing anything, He giving life to all, and breath, and all things;

FBVHe doesn't need to be served by us as if he needed anything, since he is the source of all life for every living being.

TCNTneither is he served by [fn]the hands of men, as though he needed anything. Rather, he himself [fn]continually gives life and breath to all mankind.


17:25 the hands of men ¦ human hands CT

17:25 continually gives life and breath to all mankind ¦ gives to all mankind life, breath, and all things CT SCR

T4THe does not need to have anything made for him by people [MTY] {to have people [MTY] make [MTY] anything for him}, because everything that exists belongs to him. He is the one who causes us (inc)/all people► to live and breathe, and he gives us all the things that we(inc) need.

LEBnor is he served by human hands as if he[fn] needed anything, because[fn] he himself gives to everyone life and breath and everything.


17:25 *Here “as if” is supplied as a component of the conditional adverbial participle (“needed”)

17:25 *Here “because” is supplied as a component of the participle (“gives”) which is understood as causal

BBEAnd he is not dependent on the work of men's hands, as if he had need of anything, for he himself gives to all life and breath and all things;

MoffNo Moff ACTs book available

WymthNor is He ministered to by human hands, as though He needed anything—but He Himself gives to all men life and breath and all things.

ASVneither is he served by men’s hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things;

DRANeither is he served with men’s hands, as though he needed any thing; seeing it is he who giveth to all life, and breath, and all things:

YLTneither by the hands of men is He served — needing anything, He giving to all life, and breath, and all things;

Drbynor is served by men's hands as needing something, himself giving to all life and breath and all things;

RVneither is he served by men’s hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things;

WbstrNeither is worshiped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

KJB-1769Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
   (Neither is worshipped with men’s hands, as though he needed anything, seeing he giveth/gives to all life, and breath, and all things; )

KJB-1611[fn]Neither is worshipped with mens hands as though he needed any thing, seeing hee giueth to all, life and breath, and all things,
   (Neither is worshipped with mens hands as though he needed anything, seeing he giveth/gives to all, life and breath, and all things,)


17:25 Psal.50.8.

BshpsNeither is worshipped with mens handes, as though he needed of any thing, seing he him selfe geueth life and breath to all, euery where.
   (Neither is worshipped with mens hands, as though he needed of anything, seeing he himself giveth/gives life and breath to all, every where.)

GnvaNeither is worshipped with mens handes, as though he needed any thing, seeing hee giueth to all life and breath and all things,
   (Neither is worshipped with mens hands, as though he needed anything, seeing he giveth/gives to all life and breath and all things, )

Cvdlnether is he worshipped with mens handes, as though he had nede of eny man, seynge he himself geueth life and breth vnto all men euery where:
   (nether is he worshipped with mens hands, as though he had need of any man, seeing he himself giveth/gives life and breth unto all men every where:)

TNTnether is worshipped with mennes hondes as though he neded of eny thinge seinge he him selfe geveth lyfe and breeth to all men every where
   (nether is worshipped with mennes hands as though he neded of anything seeing he himself geveth life and breeth to all men every where )

Wycnethir is worschipid bi mannus hoondis, nether hath nede of ony thing, for he yyueth lijf to alle men, and brethinge, and alle thingis;
   (nethir is worschipid by man's hands, neither hath/has need of any thing, for he giveth/gives life to all men, and breathinge, and all things;)

LuthSein wird auch nicht von Menschenhänden gepfleget, als der jemandes bedürfe, so er selber jedermann Leben und Odem allenthalben gibt.
   (Sein becomes also not from Menschenhänden gepfleget, als the/of_the jemandes bedürfe, so he selber anyone life and Odem allenthalben gibt.)

ClVgnec manibus humanis colitur indigens aliquo, cum ipse det omnibus vitam, et inspirationem, et omnia:
   (nec manibus humanis colitur indigens aliquo, when/with exactly_that/himself det to_all vitam, and inspirationem, and omnia: )

UGNTοὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται, προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν, καὶ πνοὴν, καὶ τὰ πάντα;
   (oude hupo ⱪeirōn anthrōpinōn therapeuetai, prosdeomenos tinos, autos didous pasi zōaʸn, kai pnoaʸn, kai ta panta;)

SBL-GNTοὐδὲ ὑπὸ χειρῶν ⸀ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν ⸂καὶ τὰ⸃ πάντα·
   (oude hupo ⱪeirōn ⸀anthrōpinōn therapeuetai prosdeomenos tinos, autos didous pasi zōaʸn kai pnoaʸn ⸂kai ta⸃ panta;)

TC-GNTοὐδὲ ὑπὸ χειρῶν [fn]ἀνθρώπων θεραπεύεται, προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν [fn]κατὰ πάντα·
   (oude hupo ⱪeirōn anthrōpōn therapeuetai, prosdeomenos tinos, autos didous pasi zōaʸn kai pnoaʸn kata panta; )


17:25 ανθρωπων ¦ ανθρωπινων CT

17:25 κατα ¦ και τα CT SCR

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).


TSNTyndale Study Notes:

17:16-34 In this chapter, we see Paul presented as a model witness for Christ, engaging the thinkers of his day and challenging them with the Christian message. Paul quoted writers his audience would be familiar with and showed the relevance of the gospel by dialoguing with them, critiquing their assumptions, and offering Jesus as a constructive alternative (see Col 1:28). Paul reminded these proud intellectuals that there is a living God to whom all human beings are answerable; that they will be judged by him through Jesus, whom God raised from the dead; and that they should therefore repent and put their faith in Jesus.

TTNTyndale Theme Notes:

The Unknown God

When Paul spoke to the Areopagus, the “high council of the city” of Athens (Acts 17:19), he was speaking to people who did not share his faith in the God of Abraham and Moses who had revealed himself “many times and in many ways to [his] ancestors through the prophets” (Heb 1:1). The members of his audience had a very different definition of the divine. A host of divinities inhabited their world, and the common people retained much of their belief in the ancient gods. But many of the cultural elite of Athens no longer believed in the gods in any literal sense. Instead, they held to either a form of materialism (the physical is everything) or pantheism (the divine inhabits everything).

What they all shared in common was the absence of the idea that there is one true God who is Lord of all. Their myths told of the activities of various gods, but they did not have faith that the ultimate reality, God himself, could be known. Instead, they reasoned and discussed “the latest ideas,” hoping for a better understanding of the nature of things.

There were a wide variety of philosophical ideas current in Athens when Paul visited, but two main schools of thought dominated, Stoicism and Epicureanism (Acts 17:18).

Zeno of Citium (334~262 BC) founded Stoicism. Stoics studied nature’s laws and believed in the Logos, a pervasive organizing and sustaining force that gives all things their essential nature and so gives life and reason to humanity. The good life is one in which reason rules, and peace of mind and harmony with nature prevail. Many prominent statesmen were Stoics or influenced by Stoicism, including Cicero, Seneca, and Marcus Aurelius. Stoic ideas proved attractive to some Christians because of the similarities between the Stoic logos and the divine Logos (John 1:1-18), and between the idea of natural law and the law of God.

Those who followed Epicurus (341–270 BC) were empiricists; they relied upon sense experience (as opposed to reason) for knowledge. Epicureans were concerned with natural evidence and were unenthusiastic about mathematics. Their focus was ethics, the study of right behavior; they judged the value of an action or thing in terms of the pleasure or pain it brought. Epicurus saw belief in gods (meddling and powerful beings who terrified ordinary mortals) as a serious threat to tranquility. For him and his followers, neither the gods nor death (which is the end) should be feared.

When Paul spoke in that context, he used their own poets to proclaim things that they could barely comprehend: That the God who made everything is both personal and knowable; that he revealed himself clearly, historically, and definitively in Jesus Christ; that death is not followed by either the cessation of existence or the migration of the soul, but by judgment; and that the proof of all of this is the resurrection of Christ from the dead.

What was foolishness to most of the Greeks of Athens turns out to be the ultimate truth: God is knowable, and can be known through Jesus Christ.

Passages for Further Study

Ps 50:7-15; Isa 42:5-7; Acts 17:16-32; Rom 1:18-32; Col 1:15-23; 2:6-12; 1 Thes 1:9-10; Heb 1:1-4


UTNuW Translation Notes:

Note 1 topic: figures-of-speech / activepassive

ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται

by hands human /is_being/_healed

If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “do hands of men care for him”

προσδεόμενός τινος

additionally_needing ˱of˲_anything

Alternate translation: “as if he needed anything”

Note 2 topic: figures-of-speech / synecdoche

ὑπὸ χειρῶν ἀνθρωπίνων

by hands human

Paul is using one part of a person, the hands, to represent all of a person in the act of supposedly caring for God. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “by people”

Note 3 topic: figures-of-speech / rpronouns

αὐτὸς διδοὺς

he giving

Paul is using the word himself for emphasis. Alternate translation: “because he himself gives”

Note 4 topic: figures-of-speech / doublet

ζωὴν, καὶ πνοὴν

life and breath

The terms life and breath mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “existence itself”

Note 5 topic: figures-of-speech / explicit

πᾶσι

˱to˲_all

By all, Paul implicitly means “all people.” You can include this information if that would be helpful to your readers. Alternate translation: “to all people”

BI Acts 17:25 ©