The Meaning of Acts 17:29 Explained

Acts 17:29

KJV: Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

YLT: 'Being, therefore, offspring of God, we ought not to think the Godhead to be like to gold, or silver, or stone, graving of art and device of man;

Darby: Being therefore the offspring of God, we ought not to think that which is divine to be like gold or silver or stone, the graven form of man's art and imagination.

ASV: Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man.

KJV Reverse Interlinear

Forasmuch then  as we are  the offspring  of God,  we ought  not  to think  that the Godhead  is  like  unto gold,  or  silver,  or  stone,  graven  by art  and  man's  device. 

What does Acts 17:29 Mean?

Study Notes

offspring of God
(Greek - γένος = "race)." The reference is to the creation-work of God in which He made man (i.e. mankind, the race in Adam) in his own likeness, Genesis 1:26 ; Genesis 1:27 thus rebuking the thought that "the Godhead is like unto gold," etc. The word "Father" is not used, not does the passage affirm anything concerning fatherhood or sonship, which are relationships based on faith, and the new birth.
Cf John 1:12 ; John 1:13 ; Galatians 3:26 ; Galatians 4:1-7 ; John 5:1 .

Verse Meaning

Paul"s conclusion was that idolatry, therefore, is illogical. If God created people, God cannot be an image or an idol. Paul was claiming that God"s divine nature is essentially spiritual rather than material.

Context Summary

Acts 17:22-34 - The One Living And True God
The gospel preacher must avail himself of any circumstance in his surroundings that will enable him to arrest the attention of his audience. He must meet them where they are and take them with him to realms of thought with which they are not familiar. Paul was wise to begin with that altar to the unknown god.
Around them stood the most exquisite temples ever reared by human genius, but these were not the home of God. He seeks the lowly and contrite heart, not of the Jew alone, but wherever man is found, and on whatever intellectual plane. Men, the world over, are brothers-"he hath made of one blood all nations." The arrangements of divine providence have been contrived to lead men to God. If they feel after Him with reverence and true desire, He will be found of them. All men are His offspring, but only those who receive the Son of God into their hearts become really sons. Repentance is the act of the will, and therefore it may be commanded. God can overlook much that is hurtful and evil, because He loves the world and deals with men according to their light; and we may rejoice therefore that He will judge mankind by "the Man." [source]

Chapter Summary: Acts 17

1  Paul preaches at Thessalonica, where some believe,
5  and others persecute him
10  He is sent to Berea, and preaches there
13  Being persecuted by Jews from Thessalonica,
16  he comes to Athens, and disputes and preaches the living God, to them unknown;
32  whereby, though some mock, many are converted unto Christ

Greek Commentary for Acts 17:29

We ought not to think [ουκ οπειλομεν νομιζειν]
It is a logical conclusion (ουν — oun therefore) from the very language of Aratus and Cleanthes. [source]
That the Godhead is like [το τειον ειναι ομοιον]
Infinitive with accusative of general reference in indirect discourse. Το τειον — To theion is strictly “the divine” nature like τειοτης — theiotēs (Romans 1:20) rather than like τεοτης — theotēs (Colossians 2:9). Paul may have used το τειον — to theion here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After ομοιος — homoios (like) the associative instrumental case is used as with χρυσωι αργυρωι λιτωι — chrusōiχαραγματι τεχνης και εντυμησεως αντρωπου — argurōiχαραγματι — lithōi Graven by art and device of man (χαρασσω — charagmati technēs kai enthumēseōs anthrōpou). Apposition with preceding and so τεχνης — charagmati in associative instrumental case. Literally, graven work or sculpture from εντυμησεως — charassō to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (technēs) or external craft, and of thought or device (enthumēseōs) or internal conception of man. [source]
Graven by art and device of man [χαρασσω]
Apposition with preceding and so τεχνης — charagmati in associative instrumental case. Literally, graven work or sculpture from εντυμησεως — charassō to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (technēs) or external craft, and of thought or device (enthumēseōs) or internal conception of man. [source]
The Godhead [τὸ θεῖον]
Lit., that which is divine. [source]
Like to gold, etc []
These words must have impressed his hearers profoundly, as they looked at the multitude of statues of divinities which surrounded them. [source]
Graven [χαράγματι]
Not a participle, as A. V., but a noun, in apposition with gold, silver, and stone: “a graving or carved -work of art, ” etc. [source]

Reverse Greek Commentary Search for Acts 17:29

Acts 19:26 Which are made with hands [οι δια χειρων γινομενοι]
Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts 17:29). Isaiah (Isaiah 44:9-17) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Exodus 20:4; Psalm 135:15-18). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work. [source]
Acts 19:26 This Paul [ο Παυλος ουτος]
Contemptuous use of ουτος — houtos Hath turned away (μετεστησεν — metestēsen). Changed, transposed. First aorist active indicative, did change. Tribute to Paul‘s powers as a preacher borne out by Luke‘s record in Acts 19:10. There may be an element of exaggeration on the part of Demetrius to incite the workmen to action, for the worship of Artemis was their wealth. Paul had cut the nerve of their business. There had long been a Jewish colony in Ephesus, but their protest against idolatry was as nothing compared with Paul‘s preaching (Furneaux). Which are made with hands Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts 17:29). Isaiah (Isaiah 44:9-17) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Exodus 20:4; Psalm 135:15-18). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work. [source]
Galatians 4:8 To them which by nature are not gods [τοις πυσει μη ουσι τεοις]
In 1 Corinthians 10:20 he terms them “demons,” the “so-called gods” (1 Corinthians 8:5), worshipping images made by hands (Acts 17:29). [source]
Hebrews 4:12 Of the thoughts and intents of the heart [ἐνθυμήσεων καὶ ἐννοιῶν καρδίας]
The A.V. is loose and inaccurate. Ἐνθύμησις rare in N.T. See Matthew 9:4; Acts 17:29. Comp. ἐνθυμεῖσθαι , Matthew 1:20; Matthew 9:4. In every instance, both of the noun and of the verb, the sense is pondering or thinking out. Rend. the reflections. Ἔννοια only here and 1 Peter 4:1. It is the definite conception which follows ἐνθύμησις Rend. conceptions. [source]
Hebrews 1:3 The express image of his person [χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ]
Rend the very image (or impress ) of his substance The primary sense of ὑπόστασις substanceis something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N.T., 2 Corinthians 9:4; 2 Corinthians 11:17, Hebrews 3:14; Hebrews 11:1, signifying in every instance ground of confidence or confidence In lxx, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21. In Rth 1:12 , Psalm 37:8, Ezekiel 19:5, it means ground of hope: in Judges 6:4, Wisd. 16:21, sustenance in Psalm 38:5; Psalm 136:15, the substance or material of the human frame: in 1 Samuel 13:23; Ezekiel 26:11, an outpost or garrison: in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν toengrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N.T.olxx, Leviticus 13:28; Acts href="/desk/?q=ac+17:29&sr=1">Acts 17:29; Revelation 13:16, Revelation 13:17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character. [source]
Hebrews 11:10 He looked for [εχεδεχετο]
Imperfect middle of εκδεχομαι — ekdechomai (see note on Hebrews 10:13) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment. The foundations Not just “tents” Abraham set his steady gaze on heaven as his real home, being a mere pilgrim Old word from τεχνη — technē (craft) or trade (Acts 17:29; Acts 18:3), craftsman, artificer, in N.T. only here and Acts 19:24, Acts 19:38. Maker Old word from δημιος — dēmios (public) and εργον — ergon a worker for the public, artisan, framer, here only in N.T. [source]
Hebrews 1:3 Being [ων]
Absolute and timeless existence (present active participle of ειμι — eimi) in contrast with γενομενος — genomenos in Hebrews 1:4 like ην — ēn in John 1:1 (in contrast with εγενετο — egeneto in John 1:14) and like υπαρχων — huparchōn and γενομενος — genomenos in Philemon 2:6. The effulgence of his glory The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις — hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Hebrews 1:3 The effulgence of his glory [απαυγασμα της δοχης]
The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις — hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
2 Peter 1:3 Seeing that his divine power hath granted unto us [ως ημιν της τειας δυναμεως αυτου δεδωρημενης]
Genitive absolute with the causal particle ως — hōs and the perfect middle participle of δωρεω — dōreō old verb, to bestow Τειος — Theios (from τεος — theos) is an old adjective in N.T. here and 2 Peter 1:4 only, except Acts 17:29, where Paul uses το τειον — to theion for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of τειος — theios with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (Bible Studies, pp. 360-368) has shown the singular linguistic likeness between 2 Peter 1:3-11 and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated a.d. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of της τειας δυναμεως — tēs theias dunameōs Peter may have read this inscription (cf. Paul in Athens) or he may have used “the familiar forms and formulae of religious emotion” (Deissmann), “the official liturgical language of Asia Minor.” Peter is fond of δυναμις — dunamis in this Epistle, and the δυναμις — dunamis of Christ “is the sword which St. Peter holds over the head of the False Teachers” (Bigg). [source]
2 Peter 1:4 He hath granted [δεδωρηται]
Perfect middle indicative of δωρεω — dōreō for which see 2 Peter 1:3.His precious and exceeding great promises (τα τιμια και μεγιστα επαγγελματα — ta timia kai megista epaggelmata). Επαγγελμα — Epaggelma is an old word (from επαγγελλω — epaggellō) in place of the common επαγγελια — epaggelia in N.T. only here and 2 Peter 3:13. Τιμιος — Timios (precious, from τιμη — timē value), three times by Peter (1 Peter 1:7 of faith; 1 Peter 1:19 of the blood of Christ; 2 Peter 1:4 of Christ‘s promises). Μεγιστα — Megista is the elative superlative used along with a positive adjective (τιμια — timia).That ye may become Purpose clause with ινα — hina and second aorist middle subjunctive of γινομαι — ginomai these The promises.Partakers (κοινωνοι — koinōnoi). Partners, sharers in, for which word see 1 Peter 5:1.Of the divine nature This phrase, like το τειον — to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες — apophugontes). Second aorist active participle of αποπευγω — apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας — phthorās old word from πτειρω — phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
2 Peter 1:4 That ye may become [ινα γενηστε]
Purpose clause with ινα — hina and second aorist middle subjunctive of γινομαι — ginomai these The promises.Partakers (κοινωνοι — koinōnoi). Partners, sharers in, for which word see 1 Peter 5:1.Of the divine nature This phrase, like το τειον — to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες — apophugontes). Second aorist active participle of αποπευγω — apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας — phthorās old word from πτειρω — phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
2 Peter 1:4 Of the divine nature [τειας πυσεως]
This phrase, like το τειον — to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες — apophugontes). Second aorist active participle of αποπευγω — apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας — phthorās old word from πτειρω — phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
Revelation 13:16 A mark [χάραγμα]
The word occurs frequently in Revelation, and only once elsewhere (Acts 17:29) on which see note. Commentators find illustrations in the brand set upon slaves by their masters, or upon soldiers by their monarchs, and in the branding of slaves attached to certain temples. Herodotus describes a temple to Hercules at the Canopic mouth of the Nile, and says: “If a slave runs away from his master, and taking sanctuary at this shrine gives himself up to the God, and receives certain sacred marks upon his person, whosoever his master may be, he cannot lay hand on him” (ii., 113). In the treatise “concerning the Syrian goddess” falsely attributed to Lucian, it is said of the slaves of the temple, “all are branded, some upon the wrist and some upon the neck.” Paul, in Galatians 6:17, applies the word for these brands, στίγματα , to the marks of Christ's service which he bears in his body. In Leviticus href="/desk/?q=le+19:28&sr=1">Leviticus 19:28, the Israelites are forbidden to make cuttings in their flesh for the dead and to print marks ( γράμματα στικτὰ ) upon themselves. [source]
Revelation 13:16 That there be given them [ινα δωσιν αυτοις]
Same use of ινα — hina after ποιεω — poieō as in Revelation 13:12, Revelation 13:15, only here with indefinite plural δωσιν — dōsin (second aorist active subjunctive), “that they give themselves,” as in Revelation 10:11; Revelation 12:6; Revelation 16:15.A mark (χαραγμα — charagma). Old word from χαρασσω — charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα — charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν — tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight.Upon their forehead Accusative with επι — epi though genitive just before with χειρος — cheiros (hand). See note on Revelation 7:3 and note on Revelation 9:4 (genitive επι των μετωπων — epi tōn metōpōn). Only in the Apocalypse in N.T. [source]
Revelation 13:16 A mark [χαραγμα]
Old word from χαρασσω — charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα — charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν — tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight. [source]

What do the individual words in Acts 17:29 mean?

Offspring therefore being - of God not we ought to consider to gold or to silver to stone a graven thing of craft and imagination of man the Divine Being to be like
γένος οὖν ὑπάρχοντες τοῦ Θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἀργύρῳ λίθῳ χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου τὸ Θεῖον εἶναι ὅμοιον

γένος  Offspring 
Parse: Noun, Nominative Neuter Singular
Root: γένος  
Sense: race.
ὑπάρχοντες  being 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ὑπάρχω  
Sense: to begin below, to make a beginning.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ὀφείλομεν  we  ought 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ὀφείλω  
Sense: to owe.
νομίζειν  to  consider 
Parse: Verb, Present Infinitive Active
Root: νομίζω  
Sense: to hold by custom or usage, own as a custom or usage, to follow a custom or usage.
χρυσῷ  to  gold 
Parse: Noun, Dative Masculine Singular
Root: χρυσός  
Sense: precious things made of gold, golden ornaments.
ἀργύρῳ  to  silver 
Parse: Noun, Dative Masculine Singular
Root: ἄργυρος  
Sense: silver.
λίθῳ  to  stone 
Parse: Noun, Dative Masculine Singular
Root: λίθος  
Sense: a stone.
χαράγματι  a  graven  thing 
Parse: Noun, Dative Neuter Singular
Root: χάραγμα  
Sense: a stamp, an imprinted mark.
τέχνης  of  craft 
Parse: Noun, Genitive Feminine Singular
Root: τέχνη  
Sense: of the plastic art.
ἐνθυμήσεως  imagination 
Parse: Noun, Genitive Feminine Singular
Root: ἐνθύμησις  
Sense: a thinking, consideration.
ἀνθρώπου  of  man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
Θεῖον  Divine  Being 
Parse: Adjective, Accusative Neuter Singular
Root: θεῖος  
Sense: a general name of deities or divinities as used by the Greeks.
εἶναι  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ὅμοιον  like 
Parse: Adjective, Accusative Neuter Singular
Root: ὅμοιος  
Sense: like, similar, resembling.