KJV: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
YLT: for in Him we live, and move, and are; as also certain of your poets have said: For of Him also we are offspring.
Darby: for in him we live and move and exist; as also some of the poets amongst you have said, For we are also his offspring.
ASV: for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring.
| ζῶμεν | we live |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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| κινούμεθα | move |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural Root: κινέω Sense: to cause to go, i.e. to move, set in motion. |
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| καί | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| τινες | some |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ποιητῶν | poets |
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Parse: Noun, Genitive Masculine Plural Root: ποιητής Sense: a maker, a producer, author. |
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| εἰρήκασιν | have said |
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Parse: Verb, Perfect Indicative Active, 3rd Person Plural Root: λέγω Sense: to utter, speak, say. |
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| Τοῦ | Of [Him] |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| γένος | offspring |
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Parse: Noun, Nominative Neuter Singular Root: γένος Sense: race. |
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| ἐσμέν | we are |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Greek Commentary for Acts 17:28
Proof of God‘s nearness, not stoic pantheism, but real immanence in God as God dwells in us. The three verbs Εκ σου γαρ γενος εσμεν Kinoumetha is either direct middle present indicative (we move ourselves) or passive (we are moved). [source]
“As also some of the poets among you.” Aratus of Soli in Cilicia (ab. b.c. 270) has these very words in his Ta Phainomena and Cleanthes, Stoic philosopher (300-220 b.c.) in his Hymn to Zeus has Ek sou gar genos esōmen In 1 Corinthians 15:32 Paul quotes from Menander and in Titus 1:12 from Epimenides. J. Rendel Harris claims that he finds allusions in Paul‘s Epistles to Pindar, Aristophanes, and other Greek writers. There is no reason in the world why Paul should not have acquaintance with Greek literature, though one need not strain a point to prove it. Paul, of course, knew that the words were written of Zeus (Jupiter), not of Jehovah, but he applies the idea in them to his point just made that all men are the offspring of God. [source]
A line from Aratus, a poet of Paul's own province of Cilicia. The same sentiment, in almost the same words, occurs in the fine hymn of Cleanthes to Jove. Hence the words, “Some of your own poets.” [source]
Reverse Greek Commentary Search for Acts 17:28
Effective aorist active indicative of λαμβανω lambanō “as many as did receive him,” in contrast with οι ιδιοι hoi idioi just before, exceptional action on the part of the disciples and other believers. To them Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (Aramaic Origin, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. The right In John 5:27 εδωκεν edōken (first aorist active indicative of διδωμι didōmi) εχουσιαν exousian means authority but includes power Here it is more the notion of privilege or right. To become Second aorist middle of γινομαι ginomai to become what they were not before. Children of God In the full spiritual sense, not as mere offspring of God true of all men (Acts 17:28). Paul‘s phrase υιοι τεου huioi theou (Galatians 3:26) for believers, used also by Jesus of the pure in heart (Matthew 5:9), does not occur in John‘s Gospel (but in Revelation 21:7). It is possible that John prefers τα τεκνα του τεου ta tekna tou theou for the spiritual children of God whether Jew or Gentile (John 11:52) because of the community of nature But one cannot follow Westcott in insisting on “adoption” as Paul‘s reason for the use of υιοι huioi since Jesus uses υιοι τεου huioi theou in Matthew 5:9. Clearly the idea of regeneration is involved here as in John 3:3. Even to them that believe No “even” in the Greek, merely explanatory apposition with αυτοις autois dative case of the articular present active participle of πιστευω pisteuō On his name Bernard notes πιστευω εις pisteuō eis 35 times in John, to put trust in or on. See also John 2:23 and John 3:36 for πιστευω εις το ονομα αυτου pisteuō eis to onoma autou This common use of ονομα onoma for the person is an Aramaism, but it occurs also in the vernacular papyri and εις το ονομα eis to onoma is particularly common in the payment of debts (Moulton and Milligan‘s Vocabulary). See Acts 1:15 for ονοματα onomata for persons. [source]
In the full sense of this term. In Romans 8:16 we have τεκνα τεου tekna theou (children of God). Hence no great distinction can be drawn between υιος huios and τεκνον teknon The truth is that υιος huios is used in various ways in the New Testament. In the highest sense, not true of any one else, Jesus Christ is God‘s Son (Romans 8:3). But in the widest sense all men are “the offspring” (γενος genos) of God as shown in Acts 17:28 by Paul. But in the special sense here only those are “sons of God” who are led by the Spirit of God, those born again (the second birth) both Jews and Gentiles, “the sons of Abraham” (υιοι Αβρααμ huioi Abraam Galatians 3:7), the children of faith. [source]
Rev., made full. Compare John 1:16; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13. Not, ye are made full in Him, but ye are in Him, made full. In Him dwells the fullness; being in Him, ye are filled. Compare John 17:21; Acts 17:28. [source]
As a holy and honorable man. The exhortation now turns to business relations. Κτᾶσθαι cannot mean possess, as A.V. That would require the perfect tense. It means procure, acquire. Often buy, as Acts 17:28; lxx, Genesis 33:19; Genesis 39:1; Genesis 47:19; Genesis 49:30; Joshua 24:33; absolutely, Ezekiel 7:12, Ezekiel 7:13. [source]
Both Pauline words. Because we have set our hope (οτι ελπικαμεν hoti elpikamen). Perfect active indicative of ελπιζω elpizō (Romans 15:12). Saviour of all men See note on 1 Timothy 1:1 for σωτηρ sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
Both Pauline words. Because we have set our hope (οτι ελπικαμεν hoti elpikamen). Perfect active indicative of ελπιζω elpizō (Romans 15:12). Saviour of all men See note on 1 Timothy 1:1 for σωτηρ sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
See note on 1 Timothy 1:1 for σωτηρ sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12; Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In 2 Timothy 1:3he speaks of serving God from his forefathers. In Acts 24:14Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets. [source]
First aorist active indicative of αποκυεω apokueō (James 1:15), only here of the father (4 Macc. 15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Acts 17:28.).By the word of truth (λογωι αλητειας logōi alētheias). Instrumental case λογωι logōi The reference is thus to the gospel message of salvation even without the article (2 Corinthians 6:7) as here, and certainly with the article (Colossians 1:5; Ephesians 1:13; 2 Timothy 2:15). The message marked by truth (genitive case αλητειας alētheias).That we should be Purpose clause εις το eis to and the infinitive ειναι einai with the accusative of general reference ημας hēmās (as to us).A kind of first-fruits (απαρχην τινα aparchēn tina). “Some first-fruits” (old word from απαρχομαι aparchomai), of Christians of that age. See Romans 16:5. [source]
Compare Acts 17:28. See note on 1 John 2:15. [source]
First aorist active indicative of πεμπω pempō used here in the same sense as αποστειλας aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις epi tais ekklēsiais). For this use of επι epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
See Revelation 5:5 for “the root of David,” to which John now adds το γενος to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]