Acts 17:16–34

Footnotes

1. 59 For location see ; ; ; .
2. 60 Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.” His spirit was greatly upset. See Rom 1:18–32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.
3. 61 Or “when he saw.” The participle θεωροῦντος (theōrountos) has been translated as a causal adverbial participle; it could also be translated as temporal.
4. 62 Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk ( 2:94–95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
5. 63 Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, 6:732–34, 743–44, and the note on the phrase “God-fearing Greeks” in .
6. 64 See the note on synagogue in .
7. 65 ἡμέρα 2.c has “every day” for this phrase in this verse.
8. 66 An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.
9. 67 A Stoic was a follower of the philosophy founded by Zeno (342–270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.
10. 68 συμβάλλω 1 has “converse, confer” here.
11. 69 Grk “saying.”
12. 70 Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologos) 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 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.”
13. 71 The meaning of this phrase is not clear. Literally it reads “strange deities” (see δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniōn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
14. 72 This is a parenthetical note by the author.
15. 73 Grk “him”; the referent (Paul) has been specified in the translation for clarity.
16. 74 Or “to the council of the Areopagus.” See also the term in v. 22. 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; Ἄρειος 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. 75 ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
18. 76 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.
19. 77 The imperfect verb ηὐκαίρουν (ēukairoun) has been translated as a customary or habitual imperfect.
20. 78 εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
21. 79 This is a parenthetical note by the author. The reference to newness may be pejorative.
22. 80 Grk “standing … said.” The participle ζηλώσαντες (zēlōsantes) has been translated as a finite verb due to requirements of contemporary English style.
23. 81 The term δεισιδαιμονεστέρους (deisidaimonesterous) 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” ( 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.
24. 82 κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
25. 83 Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
26. 84 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”).
27. 85 ἀγνοέω 1.b has “ 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 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.
28. 86 Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
29. 87 Or “because he is.” The participle ὑπάρχων (huparchōn) could be either adjectival, modifying οὗτος (houtos, “who is Lord …”) or adverbial of cause (“because he is Lord …”). Since the participle διδούς (didous) in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
30. 88 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.
31. 89 L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
32. 90 Grk “he himself gives to all [people] life and breath and all things.”
33. 91 The one man refers to Adam (the word “man” is understood).
34. 92 Or “mankind.” ἔθνος 1 has “every nation of humankind Ac 17:26.”
35. 93 Grk “to live over all the face of the earth.”
36. 94 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.
37. 95 Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
38. 96 See ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
39. 97 Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.
40. 98 The participle ὑπάρχοντα (huparchonta) has been translated as a concessive adverbial participle.
41. 99 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.’ ”
42. 100 This quotation is from Aratus ( 310–245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.
43. 101 Or “the divine being.” θεῖος 1.b has “divine being, divinity” here.
44. 102 Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
45. 103 Grk “by the skill and imagination of man,” but ἀνθρώπου (anthrōpou) has been translated as an attributive genitive.
46. 104 Or “craftsmanship” (cf. τέχνη).
47. 105 Or “thought.” ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.
48. 106 Or “has deliberately paid no attention to.”
49. 107 Or “times when people did not know.”
50. 108 Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
51. 109 He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.
52. 110 Or “fixed.”
53. 111 The world refers to the whole inhabited earth.
54. 112 Or “appointed.” ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.” A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
55. 113 The participle ἀναστήσας (anastēsas) indicates means here.
56. 114 The participle ἀκούσαντες (akousantes) has been taken temporally.
57. 115 L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (echleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).
58. 116 Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
59. 117 Although the Greek word here is ἀνήρ (anēr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anthrōpos), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. ἀνήρ 1.a).
60. 118 Grk “joining him, believed.” The participle κολληθέντες (kollēthentes) has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.
61. 119 Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.
62. 120 Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.
63. 121 Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.