Paul's Address at the Areopagus
Acts 17:16-34
Acts.17.16 - Details
Original Text
Morphology
- Εν: PREP
- δε: CONJ
- ταις: ART,dat,pl,f
- Αθηναις: NOUN,dat,pl,f
- εκδεχομενου: VERB,pres,mid,part,gen,m,sg
- αυτους: PRON,acc,pl,m
- του: ART,gen,sg,n
- Παυλου: NOUN,gen,sg,m
- παρωξυνετο: VERB,aor,pass,ind,3,sg
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,m
- εν: PREP
- αυτω: PRON,dat,sg,m
- θεωρουντος: VERB,pres,act,part,gen,m,sg
- κατειδωλον: ADJ,acc,sg,f
- ουσαν: PART,pres,act,acc,sg,f
- την: ART,acc,sg,f
- πολιν: NOUN,acc,sg,f
Parallels
- Acts 17:22 (structural): Immediate narrative continuation: Paul, provoked by the city's idolatry, addresses the Athenians on the Areopagus — the response and sermon that follow flow directly from v.16.
- Romans 1:22-23 (thematic): Paul’s discussion of humanity ‘exchanging the glory of the immortal God for images’ parallels the theme of widespread idolatry that provokes Paul in Athens.
- Isaiah 44:9-20 (thematic): A prophetic denunciation of the folly and impotence of idols; echoes the OT critique of a city ‘full of idols’ and underscores the theological background to Paul’s indignation.
- 1 Corinthians 10:14 (thematic): Paul’s admonition to ‘flee from idolatry’ reflects his consistent opposition to pagan worship and illuminates his emotional and moral reaction in Acts 17:16.
- Exodus 20:4-5 (allusion): The Decalogue’s prohibition against making and worshiping images provides the covenantal-law backdrop for Christian objection to idols and helps explain why Paul is provoked by Athens’ idolatry.
Alternative generated candidates
- Now while Paul was waiting for them, his spirit was provoked within him as he observed that the city was full of idols.
- Now while Paul was waiting for them in Athens, his spirit was provoked within him as he saw that the city was full of idols.
Acts.17.17 - Details
Original Text
Morphology
- διελεγετο: VERB,impf,mid,ind,3,sg
- μεν: PART
- ουν: CONJ
- εν: PREP
- τη: ART,dat,sg,f
- συναγωγη: NOUN,dat,sg,f
- τοις: ART,dat,pl,n
- Ιουδαιοις: NOUN,dat,pl,m
- και: CONJ
- τοις: ART,dat,pl,n
- σεβομενοις: VERB,pres,mid,ptc,masc,dat,pl
- και: CONJ
- εν: PREP
- τη: ART,dat,sg,f
- αγορα: NOUN,dat,sg,f
- κατα: PREP
- πασαν: ADJ,acc,sg,f
- ημεραν: NOUN,acc,sg,f
- προς: PREP
- τους: ART,acc,pl,m
- παρατυγχανοντας: VERB,pres,act,ptc,masc,acc,pl
Parallels
- Acts 17:2 (verbal): Paul's customary practice of 'reasoning' in the synagogue with Jews and God‑fearers—similar language and setting (synagogue discussion).
- Acts 18:4 (verbal): Explicit statement that Paul 'reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks'—parallels the mixed Jewish/Gentile audience and public arguing in Acts 17:17.
- Acts 13:14-15 (structural): Paul and Barnabas attend the synagogue and then address the gathered populace—reflects the pattern of synagogue engagement followed by broader public proclamation.
- Acts 17:22-34 (thematic): Paul's subsequent Areopagus speech in the Athenian marketplace continues and intensifies the public engagement with non‑Jewish listeners initiated in v.17.
- Acts 17:10-12 (thematic): Paul's work in Berea—reasoning in the synagogue and daily reception/searching of the Scriptures—another instance of his synagogue‑centered, daily evangelistic activity.
Alternative generated candidates
- So he reasoned in the synagogue with the Jews and with the God-fearing persons, and in the marketplace every day with those who happened to be there.
- So he reasoned in the synagogue with the Jews and devout persons, and in the marketplace every day with those who happened to be there.
Acts.17.18 - Details
Original Text
Morphology
- τινες: PRON,nom,pl,m
- δε: CONJ
- και: CONJ
- των: ART,gen,pl,m
- Επικουρειων: NOUN,gen,pl,m
- και: CONJ
- Στοικων: NOUN,gen,pl,m
- φιλοσοφων: NOUN,gen,pl,m
- συνεβαλλον: VERB,impf,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- και: CONJ
- τινες: PRON,nom,pl,m
- ελεγον·Τι: VERB,impf,act,ind,3,pl
- αν: PART
- θελοι: VERB,pres,act,opt,3,sg
- ο: ART,nom,sg,m
- σπερμολογος: NOUN,nom,sg,m
- ουτος: PRON,nom,sg,m
- λεγειν: VERB,pres,act,inf
- οι: ART,nom,pl,m
- δε·Ξενων: ADJ,gen,pl,m
- δαιμονιων: NOUN,gen,pl,n
- δοκει: VERB,pres,act,ind,3,sg
- καταγγελευς: NOUN,nom,sg,m
- ειναι·οτι: VERB,pres,act,inf
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- και: CONJ
- την: ART,acc,sg,f
- αναστασιν: NOUN,acc,sg,f
- ευηγγελιζετο: VERB,impf,mid,ind,3,sg
Parallels
- Acts 17:16 (structural): Immediate context: Paul’s anger at the idols in Athens provokes the public disputes that lead to encounters with Epicurean and Stoic philosophers.
- Acts 17:22-31 (structural): Paul’s Areopagus speech where he proclaims Jesus and the resurrection — the very message that elicits the philosophers’ reactions in v.18.
- Acts 17:32-34 (structural): The immediate aftermath: some scoff, some want to hear more, and a few believe — a direct continuation of the responses noted in v.18.
- Acts 26:24 (thematic): Paul is accused of madness when preaching about belief and resurrection before Agrippa, paralleling hostile charges (e.g., calling him a proclaimer of foreign deities or insane) against his Areopagus message.
- 1 Corinthians 15:12-19 (thematic): Paul’s exposition on the centrality and consequences of Christ’s resurrection — thematically linked to the message he was declaring in Athens that provoked philosophical rejection.
Alternative generated candidates
- Also some Epicurean and Stoic philosophers encountered him; and some said, 'What does this babbler mean to say?' others, 'He seems to be a proclaimer of foreign divinities,' because he was preaching Jesus and the resurrection.
- Certain Epicurean and Stoic philosophers also conversed with him. Some said, 'What does this babbler wish to say?' Others, 'He seems to be a proclaimer of foreign divinities,' because he proclaimed Jesus and the resurrection.
Acts.17.19 - Details
Original Text
Morphology
- επιλαβομενοι: VERB,aor,mid,part,nom,pl,m
- τε: CONJ
- αυτου: PRON,gen,sg,m
- επι: PREP
- τον: ART,acc,sg,m
- Αρειον: NOUN,acc,sg,m
- Παγον: NOUN,acc,sg,m
- ηγαγον: VERB,aor,act,ind,3,pl
- λεγοντες·Δυναμεθα: VERB,pres,act,part,nom,pl,m + VERB,pres,mid,ind,1,pl
- γνωναι: VERB,aor,act,inf
- τις: PRON,nom,sg,?
- η: ART,nom,sg,f
- καινη: ADJ,nom,sg,f
- αυτη: PRON,dat,sg,f
- η: ART,nom,sg,f
- υπο: PREP
- σου: PRON,gen,sg,2
- λαλουμενη: VERB,pres,pas,part,nom,sg,f
- διδαχη: NOUN,dat,sg,f
Parallels
- Acts 17:18 (verbal): Immediate context: Epicurean and Stoic philosophers confront Paul and question his teaching—this verse leads directly to his being brought to the Areopagus.
- Acts 17:22 (structural): Paul's speech at the Areopagus begins here as a direct response to the Athenians' curiosity about his 'new teaching' (the formal address to 'Men of Athens').
- Acts 17:23 (thematic): Paul interprets their religiosity by citing their altar to the 'unknown god,' addressing the very religious context that made his teaching seem novel and prompting discussion.
- 1 Corinthians 1:22-24 (thematic): Paul contrasts Jewish expectations for signs and Greek craving for wisdom—this helps explain why the 'new teaching' provoked philosophical engagement in Athens.
- Acts 17:34 (structural): Outcome of the Areopagus hearing: some who heard Paul's 'new teaching' became believers, showing the effect of the exchange initiated in 17:19.
Alternative generated candidates
- They took him and brought him to the Areopagus, saying, 'May we know what this new teaching is that you are bringing?'
- They took him and brought him to the Areopagus, saying, 'May we know what this new teaching is that you bring?'
Acts.17.20 - Details
Original Text
Morphology
- ξενιζοντα: VERB,pres,act,ptc,acc,sg,m
- γαρ: PART
- τινα: PRON,acc,sg,m
- εισφερεις: VERB,pres,act,ind,2,sg
- εις: PREP
- τας: ART,acc,pl,f
- ακοας: NOUN,acc,pl,f
- ημων·βουλομεθα: PRON,gen,pl + VERB,pres,mid,ind,1,pl
- ουν: CONJ
- γνωναι: VERB,aor,act,inf
- τινα: PRON,acc,sg,m
- θελει: VERB,pres,act,ind,3,sg
- ταυτα: PRON,acc,pl,n
- ειναι: VERB,pres,act,inf
Parallels
- Acts 17:18 (verbal): Immediate verbal parallel in the Areopagus scene: some philosophers dismiss Paul as a 'babbler' and question what he is saying—similar skeptical reaction to his teaching.
- Acts 17:21 (structural): Contextual parallel describing Athenian curiosity: residents and visitors 'spent their time in nothing else but telling or hearing something new,' explaining why Paul’s words were called 'strange.'
- John 3:9 (thematic): Nicodemus reacts with incredulity—'How can these things be?'—a similar questioning response to unexpected or challenging teaching.
- Luke 8:25 (thematic): The disciples' astonished question 'Who then is this?' parallels the wonder and desire to know the identity or meaning behind extraordinary words or deeds.
Alternative generated candidates
- For you bring some strange things to our ears; we would like to know therefore what these things mean.
- 'For you bring certain strange things to our ears; we wish to know therefore what these things mean.'
Acts.17.21 - Details
Original Text
Morphology
- Αθηναιοι: NOUN,nom,pl,m
- δε: CONJ
- παντες: ADJ,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- επιδημουντες: VERB,pres,act,part,nom,pl,m
- ξενοι: NOUN,nom,pl,m
- εις: PREP
- ουδεν: PRON,acc,sg,n
- ετερον: ADJ,nom,sg,n
- ηυκαιρουν: VERB,impf,act,ind,3,pl
- η: ART,nom,sg,f
- λεγειν: VERB,pres,act,inf
- τι: PRON,int,nom,sg,n
- η: ART,nom,sg,f
- ακουειν: VERB,pres,act,inf
- τι: PRON,int,nom,sg,n
- καινοτερον: ADJ,acc,sg,n,comp
Parallels
- 2 Timothy 4:3-4 (thematic): Foretells people will have "itching ears" and turn to teachers who tell them new things—parallels the Athenians' appetite for novelty and constant seeking of new teachings.
- 1 Timothy 6:20 (thematic): Paul exhorts Timothy to avoid "profane and vain babblings" and "oppositions of science falsely so called"—a similar concern about fascination with novel, specious talk.
- Ecclesiastes 1:9-10 (thematic): Declares there is "nothing new under the sun," offering a thematic contrast to the Athenian preoccupation with hearing and telling what is new.
- Acts 17:22 (structural): Immediate narrative follow-up: because of Athenian curiosity and love of novelty, Paul is brought to address the Areopagus—shows direct connection between the city's disposition and Paul's sermon.
Alternative generated candidates
- (For all the Athenians and the residents among them spent their time in nothing else but either to tell or to hear some new thing.)
- Now all the Athenians and the strangers who lived there spent their time in nothing else but either to tell or to hear some new thing.
Acts.17.22 - Details
Original Text
Morphology
- Σταθεις: VERB,aor,act,part,nom,m,sg
- δε: CONJ
- Παυλος: NOUN,nom,sg,m
- εν: PREP
- μεσω: NOUN,dat,sg,n
- του: ART,gen,sg,n
- Αρειου: ADJ,gen,sg,m
- Παγου: NOUN,gen,sg,m
- εφη·Ανδρες: VERB,impf,act,ind,3,sg
- Αθηναιοι: NOUN,voc,pl,m
- κατα: PREP
- παντα: ADJ,nom,pl,n
- ως: ADV
- δεισιδαιμονεστερους: ADJ,acc,pl,m,comp
- υμας: PRON,acc,pl,2
- θεωρω·: VERB,pres,act,ind,1,sg
Parallels
- Acts 17:23 (structural): Immediate continuation of the Areopagus speech—Paul moves from observing Athenian religiosity to citing the altar 'To an unknown god.'
- Acts 17:16 (structural): Contextual precursor: Paul is provoked by the city's idols, which prompts his address to the Athenians (explains why he remarks on their religiosity).
- Acts 13:16 (verbal): Similar opening formula addressing a particular audience ('Men of Israel…' / 'Men of Athens') that frames Paul's proclamation to a distinct religious/civic group.
- Romans 1:21 (thematic): Paul's diagnosis that people are 'religious' yet fail to honor or know God resonates with his critique of Athenian religiosity and idolatry.
- 1 Corinthians 8:4 (thematic): Paul's later teaching about the futility/meaninglessness of idols connects thematically to his observation about Athens being given to religious observances centered on idols.
Alternative generated candidates
- So Paul stood in the midst of the Areopagus and said, 'Men of Athens, I perceive in every way that you are very religious.
- Then Paul stood in the midst of the Areopagus and said, 'Men of Athens, I perceive that in every way you are very religious.
Acts.17.23 - Details
Original Text
Morphology
- διερχομενος: PART,pres,mid,nom,sg,m
- γαρ: PART
- και: CONJ
- αναθεωρων: VERB,pres,ptcp,act,nom,m,sg
- τα: ART,acc,pl,n
- σεβασματα: NOUN,acc,pl,n
- υμων: PRON,gen,pl,2
- ευρον: VERB,aor,act,ind,3,pl
- και: CONJ
- βωμον: NOUN,acc,sg,m
- εν: PREP
- ω: PRON,dat,sg,m
- επεγεγραπτο·Αγνωστω: VERB,impf,mid,ind,3,sg+ADJ,dat,sg,m
- θεω: NOUN,dat,sg,m
- ο: ART,nom,sg,m
- ουν: CONJ
- αγνοουντες: VERB,pres,ptcp,act,nom,m,pl
- ευσεβειτε: VERB,pres,act,ind,2,pl
- τουτο: PRON,nom,sg,n
- εγω: PRON,nom,sg,1
- καταγγελλω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
Parallels
- Romans 1:21-23 (thematic): Paul describes Gentiles' failure to know God and their exchange of God's glory for idols — parallels Acts 17's diagnosis that Athenians 'worship what you do not know.'
- 1 Corinthians 8:4-6 (thematic): Discussion of idols and the true God — addresses the distinction between pagan objects of worship and the one God that Paul proclaims in Athens.
- Acts 14:15 (structural): In an earlier missionary speech Paul (with Barnabas) calls people to 'turn from these worthless things' and proclaims the living God — parallel evangelistic strategy and anti-idolatry theme.
- Psalm 115:4-8 (thematic): A poetic critique of idols as lifeless objects that cannot speak or act — echoes the implied folly of worshiping what is 'unknown' and powerless.
- Isaiah 44:9-20 (allusion): Satiric portrait of idol-making and idol-worship as foolish and ignorant — thematically resonates with Paul's characterization of the Athenians' religious ignorance and their 'unknown god.'
Alternative generated candidates
- For as I passed along and observed the objects of your worship, I found an altar with this inscription: "To the unknown god." What therefore you worship without knowing, this I proclaim to you.
- For as I passed along and observed your objects of worship, I found an altar with this inscription: TO AN UNKNOWN GOD. Therefore the One whom you worship without knowing, him I proclaim to you.
Acts.17.24 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- ποιησας: VERB,aor,act,part,nom,m,sg
- τον: ART,acc,sg,m
- κοσμον: NOUN,acc,sg,m
- και: CONJ
- παντα: ADJ,nom,pl,n
- τα: ART,acc,pl,n
- εν: PREP
- αυτω: PRON,dat,sg,m
- ουτος: PRON,nom,sg,m
- ουρανου: NOUN,gen,sg,masc
- και: CONJ
- γης: NOUN,gen,sg,f
- υπαρχων: VERB,pres,act,part,nom,sg,m
- κυριος: NOUN,nom,sg,m
- ουκ: PART,neg
- εν: PREP
- χειροποιητοις: ADJ,dat,pl,m
- ναοις: NOUN,dat,pl,m
- κατοικει: VERB,pres,act,ind,3,sg
Parallels
- Genesis 1:1 (thematic): Affirms God as Creator of the world—Acts’ opening claim that God “made the world and everything in it” echoes the creation motif of Gen 1:1.
- Isaiah 66:1 (allusion): “Heaven is my throne... where is the house that you would build for me?” parallels Acts’ point that God is Lord of heaven and earth and is not confined to human-built temples.
- Psalm 115:4-8 (thematic): Contrasts the living God with lifeless idols and emphasizes that the Lord is in heaven—not located in man-made shrines—echoing Paul’s denial that God lives in temples made with hands.
- 1 Kings 8:27 (allusion): Solomon’s prayer—‘Will God really dwell on earth?—heaven cannot contain you’—resonates with Acts’ claim that God, ruler of heaven and earth, does not inhabit hand-made temples.
- Colossians 1:16 (verbal): Affirms that by Christ all things were created—paralleling Acts’ assertion that God is the creator and sovereign over all creation (heaven and earth).
Alternative generated candidates
- The God who made the world and everything in it, he who is Lord of heaven and earth, does not dwell in temples made with hands;
- The God who made the world and everything in it, being Lord of heaven and earth, does not dwell in temples made with hands,
Acts.17.25 - Details
Original Text
Morphology
- ουδε: CONJ,neg
- υπο: PREP
- χειρων: NOUN,gen,pl,f
- ανθρωπινων: ADJ,gen,pl,f
- θεραπευεται: VERB,pres,mid/pass,ind,3,sg
- προσδεομενος: VERB,pres,mid/pass,ptc,nom,sg,m
- τινος: PRON,gen,sg,m
- αυτος: PRON,nom,sg,3,m
- διδους: PART,pres,act,nom,sg,m
- πασι: ADJ,dat,pl,m
- ζωην: NOUN,acc,sg,f
- και: CONJ
- πνοην: NOUN,acc,sg,f
- και: CONJ
- τα: ART,acc,pl,n
- παντα·: ADJ,acc,pl,n
Parallels
- Job 12:10 (verbal): Speaks of God holding the life of every living thing and the breath of all mankind—closely echoes Acts' language that God gives life and breath to all.
- Acts 17:28 (structural): Immediate speech parallel in the same address: 'for in him we live and move and have our being,' reinforcing the claim that life and existence are derived from God.
- Genesis 2:7 (thematic): God breathes life into Adam—an archetypal episode of God as the giver of life and breath, thematically matching Acts' assertion.
- Psalm 104:29-30 (verbal): Describes God taking away breath and sending forth his Spirit to create, linking divine control over 'breath' and life to the Acts affirmation.
- Psalm 50:12 (thematic): God declares he has no need of the world’s sacrifices or provision, paralleling Acts' statement that God is not served by human hands and does not 'need' anything.
Alternative generated candidates
- nor is he served by human hands, as though he needed anything, since he himself gives to all life and breath and all things.
- nor is he served by human hands as though he needed anything, since he himself gives to all life and breath and all things.
Acts.17.26 - Details
Original Text
Morphology
- εποιησεν: VERB,aor,act,ind,3,sg
- τε: CONJ
- εξ: PREP
- ενος: NUM,gen,sg,m
- παν: ADJ,nom,sg,n
- εθνος: NOUN,nom,sg,n
- ανθρωπων: NOUN,gen,pl,m
- κατοικειν: VERB,pres,act,inf
- επι: PREP
- παντος: ADJ,gen,sg,masc
- προσωπου: NOUN,gen,sg,n
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- ορισας: VERB,aor,act,part,nom,m,sg
- προστεταγμενους: VERB,perf,pass,part,acc,m,pl
- καιρους: NOUN,acc,pl,m
- και: CONJ
- τας: ART,acc,pl,f
- οροθεσιας: NOUN,acc,pl,f
- της: ART,gen,sg,f
- κατοικιας: NOUN,gen,sg,f
- αυτων: PRON,gen,pl,m
Parallels
- Deut 32:8 (verbal): LXX/MT tradition: God ‘set the bounds’/‘divided the nations’—language and idea closely parallel Acts’ ‘appointed times and the boundaries of their habitation.’
- Malachi 2:10 (thematic): Asks rhetorically whether we have not ‘all one father’ and one God who created us—echoes Acts’ emphasis on common human origin from one ancestor/blood.
- Genesis 10:32 (structural): The Table of Nations lists peoples ‘by their lands, by their families, by their languages’—an early biblical account of nations’ common origin and territorial distribution resonant with Acts’ summary.
- Psalm 74:17 (verbal): Speaks of God setting ‘all the boundaries of the earth,’ paralleling Acts’ claim that God determined the boundaries of human habitation.
Alternative generated candidates
- And he made from one man every nation of mankind to inhabit the whole earth, having appointed fixed periods and the boundaries of their dwelling;
- And he made from one every nation of mankind to inhabit the whole earth, having appointed the times and the boundaries of their dwelling,
Acts.17.27 - Details
Original Text
Morphology
- ζητειν: VERB,pres,act,inf
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- ει: VERB,pres,act,ind,2,sg
- αρα: PART
- γε: PART
- ψηλαφησειαν: VERB,aor,act,opt,3,pl
- αυτον: PRON,acc,sg,m
- και: CONJ
- ευροιεν: VERB,aor,act,opt,3,pl
- και: CONJ
- γε: PART
- ου: PART,neg
- μακραν: ADV
- απο: PREP
- ενος: NUM,gen,sg,m
- εκαστου: PRON,gen,sg,m
- ημων: PRON,gen,pl,1
- υπαρχοντα: PART,pres,act,nom,pl,n
Parallels
- Proverbs 8:17 (verbal): Both texts link seeking God with finding him—'those who seek me find me' parallels 'that they should seek God... and find him.'
- Jeremiah 29:13 (verbal): Explicit promise that seeking God results in finding him ('You will seek me and find me'), echoing Acts' call to seek and possibly find God.
- Psalm 139:7-10 (thematic): Affirms God's nearness and inescapable presence ('Where can I go from your Spirit? ... you are with me'), resonating with Acts' claim that God is not far from each of us.
- Deuteronomy 4:7 (verbal): Speaks of God's nearness to his people ('What great nation is there that has statutes so righteous... and God so near to them?'), reflecting the theme that God is not far off.
- Romans 1:20 (thematic): Paulic theme that God is knowable from creation (so people are 'without excuse') supports Acts' contention that God is accessible and near—thus seekable and findable through what he has revealed.
Alternative generated candidates
- that they should seek God, and perhaps grope for him and find him—though he is not far from each one of us.
- that they should seek God—if perhaps they might grope for him and find him—though he is not far from each one of us.
Acts.17.28 - Details
Original Text
Morphology
- εν: PREP
- αυτω: PRON,dat,sg,m
- γαρ: PART
- ζωμεν: VERB,pres,act,ind,1,pl
- και: CONJ
- κινουμεθα: VERB,pres,mp,ind,1,pl
- και: CONJ
- εσμεν: VERB,pres,act,ind,1,pl
- ως: ADV
- και: CONJ
- τινες: PRON,nom,pl,m
- των: ART,gen,pl,m
- καθ᾽υμας: PREP,acc,pl,m
- ποιητων: NOUN,gen,pl,m
- ειρηκασιν·Του: VERB,perf,act,ind,3,pl
- γαρ: PART
- και: CONJ
- γενος: NOUN,nom,sg,n
- εσμεν: VERB,pres,act,ind,1,pl
Parallels
- Acts 17:25 (verbal): Immediate context: Paul states God 'gives to all mankind life and breath and everything,' echoing the claim that 'in him we live and move and have our being.'
- John 1:3-4 (verbal): 'All things were made through him... In him was life'—a New Testament formulation of existence and life residing in God/Christ, paralleling 'in him we live and move and are.'
- Colossians 1:16-17 (thematic): Christ as creator and sustainer ('in him all things hold together') reflects the same dependence of all life and movement on God present in Acts 17:28.
- Hebrews 1:3 (thematic): The Son 'upholds all things by the word of his power,' a parallel description of divine sustenance corresponding to 'in him we live and move and have our being.'
- Psalm 104:29-30 (thematic): God gives and withdraws breath/life ('when you take away their breath, they die'); this dependence on God's breath echoes the idea that our life and movement are in him.
Alternative generated candidates
- For in him we live and move and have our being, as even some of your own poets have said, 'For we too are his offspring.'
- For in him we live and move and have our being, as even some of your own poets have said, 'For we are also his offspring.'
Acts.17.29 - Details
Original Text
Morphology
- γενος: NOUN,nom,sg,n
- ουν: CONJ
- υπαρχοντες: VERB,pres,act,part,nom,pl,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- ουκ: PART,neg
- οφειλομεν: VERB,pres,act,ind,1,pl
- νομιζειν: VERB,pres,act,inf
- χρυσω: NOUN,dat,sg,m
- η: ART,nom,sg,f
- αργυρω: NOUN,dat,sg,m
- η: ART,nom,sg,f
- λιθω: NOUN,dat,sg,m
- χαραγματι: NOUN,dat,sg,n
- τεχνης: NOUN,gen,sg,f
- και: CONJ
- ενθυμησεως: NOUN,gen,sg,f
- ανθρωπου: NOUN,gen,sg,m
- το: ART,acc,sg,n
- θειον: NOUN,acc,sg,n
- ειναι: VERB,pres,act,inf
- ομοιον: ADJ,nom,sg,n
Parallels
- Psalm 115:4-8 (verbal): Speaks of idols made of silver and gold that cannot speak or act—directly echoes Paul’s rejection of imagining the divine as metal or stone images.
- Isaiah 40:18 (thematic): Rhetorical challenge—'To whom then will you liken God?'—parallels Paul’s insistence that the true God is not comparable to crafted images.
- Romans 1:23 (thematic): Describes people exchanging the glory of God for images resembling created beings; both passages criticize portraying God in material, human-made forms.
- Deuteronomy 4:15-19 (allusion): Mosaic warning against making a likeness of God or worshiping the sun, moon, or heavenly bodies—background law and theme behind Paul’s Areopagus argument.
- Isaiah 44:9-20 (thematic): Satirizes idol-makers who fashion gods from wood and metal, showing idols as human products—echoes Paul’s point that the divine is not 'an image formed by art and man’s devising.'
Alternative generated candidates
- Being then God's offspring, we ought not to think the deity is like gold or silver or stone, an image formed by the art and device of man.
- Being then God's offspring, we ought not to think that the divine is like gold or silver or stone, an image formed by art and human design.
Acts.17.30 - Details
Original Text
Morphology
- τους: ART,acc,pl,m
- μεν: PART
- ουν: CONJ
- χρονους: NOUN,acc,pl,m
- της: ART,gen,sg,f
- αγνοιας: NOUN,gen,sg,f
- υπεριδων: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- τα: ART,acc,pl,n
- νυν: ADV
- παραγγελλει: VERB,pres,act,ind,3,sg
- τοις: ART,dat,pl,n
- ανθρωποις: NOUN,dat,pl,m
- παντας: ADJ,acc,pl,m
- πανταχου: ADV
- μετανοειν: VERB,pres,act,inf
Parallels
- Acts 3:19 (verbal): Same apostolic summons to repent (μετανοήσατε/μετανοεῖν); both contexts call for turning from sin so that sins may be forgiven.
- 2 Peter 3:9 (thematic): Emphasizes God's patient desire that all should come to repentance rather than perish, echoing Acts' universal call to repent.
- Luke 24:47 (structural): Commission to preach repentance and forgiveness of sins to all nations—parallels Acts' phrase 'to all people everywhere' as a universal proclamation.
- Mark 1:15 (thematic): Jesus' core proclamation 'Repent and believe the gospel' mirrors Acts' imperative that people now must repent as the decisive response to God's present revelation.
Alternative generated candidates
- Truly, God having overlooked the times of ignorance, now commands all people everywhere to repent,
- Therefore, having overlooked the times of ignorance, God now commands all people everywhere to repent,
Acts.17.31 - Details
Original Text
Morphology
- καθοτι: CONJ
- εστησεν: VERB,aor,act,ind,3,sg
- ημεραν: NOUN,acc,sg,f
- εν: PREP
- η: ART,nom,sg,f
- μελλει: VERB,pres,act,ind,3,sg
- κρινειν: VERB,pres,act,inf
- την: ART,acc,sg,f
- οικουμενην: NOUN,acc,sg,f
- εν: PREP
- δικαιοσυνη: NOUN,dat,sg,f
- εν: PREP
- ανδρι: NOUN,dat,sg,m
- ω: PRON,dat,sg,m
- ωρισεν: VERB,aor,act,ind,3,sg
- πιστιν: NOUN,acc,sg,f
- παρασχων: VERB,aor,act,part,nom,m,sg
- πασιν: ADJ,dat,pl,m
- αναστησας: VERB,aor,act,part,nom,sg,m
- αυτον: PRON,acc,sg,m
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
Parallels
- Acts 10:42 (thematic): Peter’s summary that God “appointed” Jesus to be judge of the living and the dead echoes Paul’s claim that God appointed a man to judge the world (same authorial / Lukan concern).
- Romans 1:4 (verbal): Paul says Jesus was declared Son of God with power by his resurrection—paralleling Acts 17’s claim that God gave assurance to all by raising him from the dead.
- 1 Corinthians 15:20–23 (thematic): Paul presents Christ’s resurrection as the firstfruits and the basis for eschatological vindication and future resurrection—resonates with Acts 17’s use of the resurrection as assurance of judgment and vindication.
- John 5:22–27 (thematic): Jesus is given authority to judge the living and the dead and is linked with resurrection life—parallels Acts 17’s emphasis on an appointed judge and the vindicating role of resurrection.
- Psalm 96:13 (allusion): “For he comes to judge the earth” (or “the world will be established in righteousness”) provides an Old Testament backdrop to the theme “judge the world in righteousness” used in Acts 17.
Alternative generated candidates
- because he has fixed a day in which he will judge the world in righteousness by a man whom he has appointed, giving proof to all by raising him from the dead.
- because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, giving assurance to all by raising him from the dead.
Acts.17.32 - Details
Original Text
Morphology
- Ακουσαντες: VERB,aor,act,ptc,nom,pl,m
- δε: CONJ
- αναστασιν: NOUN,acc,sg,f
- νεκρων: NOUN,gen,pl,m
- οι: ART,nom,pl,m
- μεν: PART
- εχλευαζον: VERB,impf,act,ind,3,pl
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- Ακουσομεθα: VERB,fut,mid,ind,1,pl
- σου: PRON,gen,sg,2
- περι: PREP
- τουτου: DEM,gen,sg,m
- και: CONJ
- παλιν: ADV
Parallels
- Acts 17:18 (verbal): Earlier in the same scene Paul’s message about Jesus and the resurrection provokes ridicule from some philosophers—echoing the ‘mocking’ response in v.32.
- Acts 28:23-24 (structural): When Paul later preaches about Jesus and the resurrection at Rome, again 'some were convinced, but others would not believe'—a parallel mixed response to preaching about the resurrection.
- Acts 23:8 (thematic): Statement that the Sadducees deny the resurrection while the Pharisees affirm it highlights the broader Jewish-divide background to differing reactions to the doctrine mentioned in Acts 17:32.
- 1 Corinthians 15:12-14 (thematic): Paul confronts denial of the resurrection and its consequences for preaching and faith—addressing the same issue of acceptance versus rejection implicit in Acts 17:32.
- Matthew 28:17 (thematic): After Jesus’ resurrection some of his followers 'doubted,' reflecting another instance of mixed responses—belief, doubt, and hesitation—upon hearing or encountering the resurrection.
Alternative generated candidates
- Now when they heard of the resurrection of the dead, some mocked, but others said, 'We will hear you again about this.'
- When they heard of the resurrection, some mocked; but others said, 'We will hear you again about this.'
Acts.17.33 - Details
Original Text
Morphology
- ουτως: ADV
- ο: ART,nom,sg,m
- Παυλος: NOUN,nom,sg,m
- εξηλθεν: VERB,aor,act,ind,3,sg
- εκ: PREP
- μεσου: NOUN,gen,sg,m
- αυτων·: PRON,gen,pl,m
Parallels
- Acts 18:6 (structural): Paul departs after rejection in the synagogue—he pronounces a final word to his opponents and then leaves, mirroring Acts 17:33's abrupt exit after the Areopagus address.
- Acts 13:50-51 (thematic): Paul and Barnabas are driven out by hostile opponents and then leave the city (shaking off the dust), a recurring motif of departure following rejection of the gospel.
- Luke 4:28-30 (thematic): After an attempted violence against him in Nazareth, Jesus passes through the crowd and departs—a narrative pattern of a teacher/prophet leaving a hostile audience.
- Acts 9:24-25 (thematic): Paul's followers lower him by night from the city wall to escape hostile Jews—another instance where Paul leaves a city/situation because of opposition, emphasizing the motif of departure under threat.
Alternative generated candidates
- So Paul went out from among them.
- So Paul went out from among them.
Acts.17.34 - Details
Original Text
Morphology
- τινες: PRON,nom,pl,m
- δε: CONJ
- ανδρες: NOUN,nom,pl,m
- κολληθεντες: VERB,aor,pass,part,nom,pl,m
- αυτω: PRON,dat,sg,m
- επιστευσαν: VERB,aor,act,ind,3,pl
- εν: PREP
- οις: PRON,dat,pl,m
- και: CONJ
- Διονυσιος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- Αρεοπαγιτης: NOUN,nom,sg,m
- και: CONJ
- γυνη: NOUN,nom,sg,f
- ονοματι: NOUN,dat,sg,n
- Δαμαρις: NOUN,nom,sg,f
- και: CONJ
- ετεροι: ADJ,nom,pl,m
- συν: PREP
- αυτοις: PRO,dat,pl,3
Parallels
- Acts 17:22-31 (structural): Paul’s Areopagus sermon immediately precedes v.34; this verse records the outcome of that address—listeners (including Dionysius) came to faith.
- Acts 17:4 (verbal): Similar report-formula—'some believed' (τινες... ἐπίστευσαν) appears earlier in the chapter, showing Luke’s recurring note that some in the audience were persuaded and joined Paul.
- Acts 16:14-15 (thematic): Luke names a female convert, Lydia, who believed and was baptized; parallels Damaris as a specifically named woman among the new believers.
- Acts 18:8 (thematic): Crispus is named as a prominent convert and many believed—another example where Luke highlights particular individuals who responded in faith after apostolic witness.
Alternative generated candidates
- But some men joined him and believed; among them was Dionysius the Areopagite, and a woman named Damaris, and others with them.
- But some men joined him and believed; among them were Dionysius the Areopagite and a woman named Damaris, and others with them.
Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw the city full of idols. So he argued in the synagogue with the Jews and devout persons, and every day in the marketplace with those who happened to be there. And certain Epicurean and Stoic philosophers encountered him. Some said, "What does this chatterer wish to say?" Others, "He seems to be a proclaimer of foreign deities,"—because he was preaching Jesus and the resurrection.
They took him and brought him to the Areopagus, saying, "May we know what this new teaching is that is being proclaimed?
For you bring certain strange things to our ears; we desire to know therefore what these things mean.
(For all the Athenians and the strangers who lived there spent their time in nothing else but telling or hearing something new.) So Paul, standing in the midst of the Areopagus, said, "Men of Athens, I perceive in every way that you are very religious.
For as I passed along and observed your objects of worship I found an altar with this inscription: TO THE UNKNOWN GOD. What therefore you worship in ignorance, this I proclaim to you.
The God who made the world and all that is in it—he who is Lord of heaven and earth—does not dwell in temples made with hands.
Nor is he served by human hands, as though he needed anything, since he himself gives to all life and breath and all things. And he made from one blood every nation of men to dwell upon the face of the whole earth, and he appointed the times and the boundaries of their habitation.
That they should seek God, if perhaps they might grope for him and find him—though indeed he is not far from each one of us.
For in him we live and move and have our being; as even some of your poets have said, 'For we too are his offspring.'
Being then God's offspring, we ought not to think that the Deity is like gold or silver or stone, the work of man’s art and device.
The times of ignorance God overlooked; but now he commands all men everywhere to repent.
Because he has fixed a day in which he will judge the world in righteousness by a man whom he has appointed, and he has given assurance to all by raising him from the dead.
When they heard about the resurrection of the dead, some mocked, but others said, "We will hear you again concerning this matter." So Paul departed from among them. But certain men joined him and believed—among them Dionysius the Areopagite, and a woman named Damaris, and others with them.