Act 17:22-31 | NETfull | STEP | So Paul stood before the Areopagus and said, “Men of Athens, I see that you are very religious in all respects.

Acts 17:22-31

22 So Paul stood ^{▼▼ Grk “standing…said.” The participle ζηλώσαντες (zēlōsantes) has been translated as a finite verb due to requirements of contemporary English style.} before the Areopagus and said, “Men of Athens, I see that you are very religious ^{▼▼ 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” (BDAG 216 s.v. 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.} in all respects. ^{▼▼ BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”} 23 For as I went around and observed closely your objects of worship, ^{▼▼ Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).} I even found an altar with this inscription: ^{▼▼ 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”).} ‘To an unknown god.’ Therefore what you worship without knowing it, ^{▼▼ BDAG 13 s.v. ἀγνοέω 1.b has “Abs. 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 sc. 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.} this I proclaim to you. 24 The God who made the world and everything in it, ^{▼▼ Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.} who is ^{▼▼ Or “because he is.” The participle ὑπάρχων (huparcōn) 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.} Lord of heaven and earth, does not live in temples made by human hands, ^{▼▼ 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.} 25 nor is he served by human hands, as if he needed anything, ^{▼▼ L&N 57.45 has “nor does he need anything more that people can supply by working for him.”} because he himself gives life and breath and everything to everyone. ^{▼▼ Grk “he himself gives to all [people] life and breath and all things.”} 26 From one man ^{▼▼ The one man refers to Adam (the word “man” is understood).} he made every nation of the human race ^{▼▼ Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”} to inhabit the entire earth, ^{▼▼ Grk “to live over all the face of the earth.”} determining their set times ^{▼▼ BDAG 884-85 s.v. 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.} and the fixed limits of the places where they would live, ^{▼▼ Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.} 27 so that they would search for God and perhaps grope around ^{▼▼ See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.} for him and find him, ^{▼▼ Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.} though he is ^{▼▼ The participle ὑπάρχοντα (huparconta) has been translated as a concessive adverbial participle.} not far from each one of us. 28 For in him we live and move about ^{▼▼ 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.’”} and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ^{▼▼ This quotation is from Aratus (ca. 310–245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.} 29 So since we are God’s offspring, we should not think the deity ^{▼▼ Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.} is like gold or silver or stone, an image ^{▼▼ Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.} made by human ^{▼▼ Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrōpou) has been translated as an attributive genitive.} skill ^{▼▼ Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).} and imagination. ^{▼▼ Or “thought.” BDAG 336 s.v. 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.} 30 Therefore, although God has overlooked ^{▼▼ Or “has deliberately paid no attention to.”} such times of ignorance, ^{▼▼ Or “times when people did not know.”} he now commands all people ^{▼▼ Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).} everywhere to repent, ^{▼▼ He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.} 31 because he has set ^{▼▼ Or “fixed.”} a day on which he is going to judge the world ^{▼▼ The world refers to the whole inhabited earth.} in righteousness, by a man whom he designated, ^{▼▼ Or “appointed.” BDAG 723 s.v. 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).} having provided proof to everyone by raising ^{▼▼ The participle ἀναστήσας (anastēsas) indicates means here.} him from the dead.”