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Legacy Standard Bible Translation Notes
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NOTES

BIBLE

Acts 17

1

Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.

Διοδεύσαντες δὲ τὴν Ἀμφίπολιν καὶ τὴν Ἀπολλωνίαν ἦλθον εἰς Θεσσαλονίκην, ὅπου ἦν συναγωγὴ τῶν Ἰουδαίων.

 
2

And according to Paul’s custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures,

κατὰ δὲ τὸ εἰωθὸς τῷ Παύλῳ εἰσῆλθεν πρὸς αὐτοὺς καὶ ἐπὶ σάββατα τρία διελέξατο αὐτοῖς ἀπὸ τῶν γραφῶν,

 
3

explaining and setting before them that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I am proclaiming to you is that Christ.”

διανοίγων καὶ παρατιθέμενος ὅτι τὸν χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ἐκ νεκρῶν, καὶ ὅτι οὗτός ἐστιν ὁ χριστός, ὁ Ἰησοῦς ὃν ἐγὼ καταγγέλλω ὑμῖν.

the Christ
The phrase “that Christ” translates the Greek phrase ὁ χριστὸς (ho christos), where “that” renders the Greek article in an anaphoric sense (i.e., referring back to something previously mentioned). Thus, the second mention of “Christ” in this verse is referring back to the first use of the word. This brings out a two-pronged argument that is really the sum of the Old and New Testaments—that the suffering and risen Jesus of Nazareth is that promised and expected Christ.

 
4

And some of them were persuaded and joined Paul and Silas, along with a great multitude of the God-fearing Greeks and not a few of the leading women.

καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ τῷ Σιλᾷ, τῶν τε σεβομένων Ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι.

not a few
Luke often employs a rhetorical device called litotes in which something is emphasized by negating the opposite. For example, here, he indicates a significant number of prominent women by saying “not a few” (οὐκ ὀλίγαι; ouk oligai). By saying it this way, Luke puts greater emphasis on the large number of prominent women. This translation renders the litotes literally, giving a clear window to the Greek wording and preserving Luke’s intended emphasis and characteristic style.

 
5

But the Jews, becoming jealous, taking along some wicked men from the marketplace, and forming a mob, set the city in an uproar. And attacking the house of Jason, they were seeking to bring them out to the assembly.

ζηλώσαντες δὲ οἱ Ἰουδαῖοι καὶ προσλαβόμενοι τῶν ἀγοραίων ἄνδρας τινὰς πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, καὶ ἐπιστάντες τῇ οἰκίᾳ Ἰάσονος ἐζήτουν αὐτοὺς προαγαγεῖν εἰς τὸν δῆμον·

 
6

And when they did not find them, they began dragging Jason and some brothers before the city authorities, shouting, “These men who have upset the world have come here also;

μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν,

brothers
Though some translations retain the older English plural, “brethren,” the rendering “brothers” here remains perfectly accurate to the Greek text (ἀδελφοὺς; adelphous) and is more natural to modern readers. This language describes a close familial union, very often used in Acts to describe believers in Christ as fellow members of the family of God.

 
7

and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus.”

οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν.

 
8

And they disturbed the crowd and the city authorities who heard these things.

ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα,

disturbed
The term “disturbed” is a key Greek word (ταράσσω; tarassō) used in Acts 15:24 regarding what others had been doing by promoting a false gospel to believers (cf. 17:13; Gal 1:7). In so doing, such people were upending the entire foundation of the believing community. Here, in this text, one sees that these people were also disturbing the crowd and city authorities with their raucous and accusations.

 
9

And when they had received the bond from Jason and the others, they released them.

καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ Ἰάσονος καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς.

bond
The word ἱκανός (hikanos) here communicates the idea of guarantee or security bond. It is translated “bond” rather than “pledge” because “pledge” sounds too much like a promise, whereas this was a payment given by Jason and the others (similar to the modern concept of paying bail) for the release of those taken prisoner.

 
10

And the brothers immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews.

Οἱ δὲ ἀδελφοὶ εὐθέως διὰ νυκτὸς ἐξέπεμψαν τόν τε Παῦλον καὶ τὸν Σιλᾶν εἰς Βέροιαν, οἵτινες παραγενόμενοι εἰς τὴν συναγωγὴν τῶν Ἰουδαίων ἀπῄεσαν·

brothers
Refer to the discussion on verse 6 above.

 
11

Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so.

οὗτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ, οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, τὸ καθʼ ἡμέραν ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως.

 
12

Therefore many of them believed, along with not a few prominent Greek women and men.

πολλοὶ μὲν οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν Ἑλληνίδων γυναικῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι.

not a few
Refer to the discussion on verse 4 above.

 
13

But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, shaking up and disturbing the crowds.

ὡς δὲ ἔγνωσαν οἱ ἀπὸ τῆς Θεσσαλονίκης Ἰουδαῖοι ὅτι καὶ ἐν τῇ Βεροίᾳ κατηγγέλη ὑπὸ τοῦ Παύλου ὁ λόγος τοῦ θεοῦ, ἦλθον κἀκεῖ σαλεύοντες καὶ ταράσσοντες τοὺς ὄχλους.

shaking up and disturbing
The phrase “shaking up and disturbing” translates the Greek σαλεύοντες καὶ ταράσσοντες (saleuontes kai tarassontes). Both terms are translated this way for the sake of consistency. “Shaking up” is a more literal translation of what the word means (cf. Matt 11:7; Luke 6:48; Acts 16:26), and “disturbing” is a key term used in Acts 15:24 regarding what others had been doing by promoting a false gospel to believers or causing social disturbances in their efforts to persecute Christians (cf. 17:8; Gal 1:7).

 
14

Then immediately the brothers sent Paul out to go as far as the sea; and Silas and Timothy remained there.

εὐθέως δὲ τότε τὸν Παῦλον ἐξαπέστειλαν οἱ ἀδελφοὶ πορεύεσθαι ἕως ἐπὶ τὴν θάλασσαν· ὑπέμεινάν τε ὅ τε Σιλᾶς καὶ ὁ Τιμόθεος ἐκεῖ.

brothers
Refer to the discussion on verse 6 above.

 
15

Now those who escorted Paul brought him as far as Athens; and after receiving a command for Silas and Timothy to come to him as soon as possible, they left.

οἱ δὲ καθιστάνοντες τὸν Παῦλον ἤγαγον ἕως Ἀθηνῶν, καὶ λαβόντες ἐντολὴν πρὸς τὸν Σιλᾶν καὶ τὸν Τιμόθεον ἵνα ὡς τάχιστα ἔλθωσιν πρὸς αὐτὸν ἐξῄεσαν.

 
16

Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols.

Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν.

 
17

So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the marketplace every day with those who happened to be present.

διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.

 
18

And also some of the Epicurean and Stoic philosophers were conversing with him. Some were saying, “What would this idle babbler wish to say?” Others, “He seems to be a proclaimer of strange deities,”⁠—because he was proclaiming the good news of Jesus and the resurrection.

τινὲς δὲ καὶ τῶν Ἐπικουρείων καὶ Στοϊκῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον· Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ· Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· ὅτι τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο.

proclaiming the good news
The verb εὐηγγελίζετο (euangelizeto; lit. “gospelizing”) is translated as “proclaiming the good news” rather than “preaching” or “preaching the gospel” in order to avoid confusion with the other Greek word for “preaching” (κήρυσσω; kēryssō). The translation here also helps to show the contrast that while some thought Paul to be a “proclaimer” καταγγελεὺς (katangeleus) of strange deities, he was actually “proclaiming the good news” (εὐηγγελίζετο; euangelizeto) of Jesus and the resurrection.

 
19

And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is which you are speaking?

ἐπιλαβόμενοί τε αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον, λέγοντες· Δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή;

 
20

For you are bringing some strange things to our ears. So we want to know what these things mean.”

ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν· βουλόμεθα οὖν γνῶναι τίνα θέλει ταῦτα εἶναι.

 
21

(Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something newer.)

Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον.

 
22

So Paul stood in the midst of the Areopagus and said, “Men of Athens, I observe that you are very religious in all respects.

Σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη· Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ·

 
23

For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance, this I proclaim to you.

διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο· Ἀγνώστῳ θεῷ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν.

 
24

The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands;

ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ

 
25

nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things;

οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα·

 
26

and He made from one man every nation of mankind to inhabit all the face of the earth, having determined their appointed times and the boundaries of their habitation,

ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν,

 
27

that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us;

ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα.

 
28

for in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His offspring.’

ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν· Τοῦ γὰρ καὶ γένος ἐσμέν.

offspring
“Offspring” translates the Greek term γένος (genos), which simply speaks of something “generated” or “begotten.” Thus, the more general English term “offspring” is better than something like “children,” for which Greek has a more specific word (τέκνον; teknon). As Paul’s argument goes, because we originate from God, and not vice-versa, we should not suppose that something produced or generated by man can rightly be or represent a deity.

 
29

Being then the offspring of God, we ought not to suppose that the Divine Nature is like gold or silver or stone, an image formed by the craft and thought of man.

γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.

offspring
Refer to the discussion on verse 28 above.

 
30

Therefore having overlooked the times of ignorance, God is now commanding men that everyone everywhere should repent,

τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν παραγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν,

 
31

because He has fixed a day in which He will judge the world in righteousness through a Man whom He determined, having furnished proof to all by raising Him from the dead.”

καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.

determined
The word translated as “determined” here and in verse 26 (ὁρίζω; horizō) shows everything moves according to God’s sovereign plan. God determines the times and boundaries of man, and His Son as the one through whom He will judge the world.

 
32

Now when they heard about the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this.”

Ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον οἱ δὲ εἶπαν Ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν.

 
33

In this way, Paul went out of their midst.

οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν·

 
34

But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.

τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος ὁ Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς.

 
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