^17:24The God who made the world and everything in it,⁸⁶ who is⁸⁷ Lord of heaven and earth, does not live in temples made by human hands,⁸⁸^17:25nor is he served by human hands, as if he needed anything,⁸⁹ because he himself gives life and breath and everything to everyone.⁹⁰^17:26From one man⁹¹ he made every nation of the human race⁹² to inhabit the entire earth,⁹³ determining their set times⁹⁴ and the fixed limits of the places where they would live,⁹⁵^17:27so that they would search for God and perhaps grope around⁹⁶ for him and find him,⁹⁷ though he is⁹⁸ not far from each one of us. ^17:28For in him we live and move about⁹⁹ and exist, as even some of your own poets have said, ‘For we too are his offspring.’¹⁰⁰^17:29So since we are God’s offspring, we should not think the deity¹⁰¹ is like gold or silver or stone, an image¹⁰² made by human¹⁰³ skill¹⁰⁴ and imagination.¹⁰⁵^17:30Therefore, although God has overlooked¹⁰⁶ such times of ignorance,¹⁰⁷ he now commands all people¹⁰⁸ everywhere to repent,¹⁰⁹^17:31because he has set¹¹⁰ a day on which he is going to judge the world¹¹¹ in righteousness, by a man whom he designated,¹¹² having provided proof to everyone by raising¹¹³ him from the dead.”

^17:32Now when they heard about¹¹⁴ the resurrection from the dead, some began to scoff,¹¹⁵ but others said, “We will hear you again about this.” ^17:33So Paul left the Areopagus.¹¹⁶^17:34But some people¹¹⁷ joined him¹¹⁸ and believed. Among them¹¹⁹ were Dionysius, who was a member of the Areopagus,¹²⁰ a woman¹²¹ named Damaris, and others with them.

Read in Logos

Acts 17:24–25: The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything …

Footnotes

86 Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
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.
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.
89 L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
90 Grk “he himself gives to all [people] life and breath and all things.”
91 The one man refers to Adam (the word “man” is understood).
92 Or “mankind.” ἔθνος 1 has “every nation of humankind Ac 17:26.”
93 Grk “to live over all the face of the earth.”
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.
95 Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
96 See ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
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.
98 The participle ὑπάρχοντα (huparchonta) has been translated as a concessive adverbial participle.
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.’ ”
100 This quotation is from Aratus ( 310–245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.
101 Or “the divine being.” θεῖος 1.b has “divine being, divinity” here.
102 Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
103 Grk “by the skill and imagination of man,” but ἀνθρώπου (anthrōpou) has been translated as an attributive genitive.
104 Or “craftsmanship” (cf. τέχνη).
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.
106 Or “has deliberately paid no attention to.”
107 Or “times when people did not know.”
108 Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
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.
110 Or “fixed.”
111 The world refers to the whole inhabited earth.
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).
113 The participle ἀναστήσας (anastēsas) indicates means here.
114 The participle ἀκούσαντες (akousantes) has been taken temporally.
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”).
116 Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
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).
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.
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.
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.
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.