KJV: For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.
YLT: for passing through and contemplating your objects of worship, I found also an erection on which had been inscribed: To God -- unknown; whom, therefore -- not knowing -- ye do worship, this One I announce to you.
Darby: for, passing through and beholding your shrines, I found also an altar on which was inscribed, To the unknown God. Whom therefore ye reverence, not knowing him, him I announce to you.
ASV: For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you.
| διερχόμενος | Passing through |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: διέρχομαι Sense: to go through, pass through. |
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| ἀναθεωρῶν | beholding |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀναθεωρέω Sense: to look at attentively, to consider well, to observe accurately. |
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| σεβάσματα | objects of worship |
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Parse: Noun, Accusative Neuter Plural Root: σέβασμα Sense: whatever is religiously honoured, an object of worship. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| εὗρον | I found |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| βωμὸν | an altar |
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Parse: Noun, Accusative Masculine Singular Root: βωμός Sense: an elevated place. |
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| ἐπεγέγραπτο | had been inscribed |
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Parse: Verb, Pluperfect Indicative Middle or Passive, 3rd Person Singular Root: ἐπιγράφω Sense: to write upon, inscribe. |
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| ΑΓΝΩΣΤΩ | To an unknown |
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Parse: Adjective, Dative Masculine Singular Root: ἄγνωστος Sense: unknown, forgotten. |
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| ΘΕΩ | God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| Ὃ | Whom |
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Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| ἀγνοοῦντες | not knowing |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀγνοέω Sense: to be ignorant, not to know. |
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| εὐσεβεῖτε | you worship |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: εὐσεβέω Sense: to act piously or reverently. |
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| καταγγέλλω | proclaim |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: καταγγέλλω Sense: to announce, declare, promulgate, make known. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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Greek Commentary for Acts 17:23
Paul gives an illustration of their religiousness from his own experiences in their city. [source]
Late word from σεβαζομαι sebazomai to worship. In N T. only here and 2 Thessalonians 2:4. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of δεισιδαιμονεστερους deisidaimonesterous in Acts 17:22. An altar (βωμον bōmon). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T With this inscription On which had been written (stood written), past perfect passive indicative of επιγραπω epigraphō old and common verb for writing on inscriptions To an Unknown God (ΑΓΝΟΣΤΟ ΤΕΟ AGNOSTO THEO). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are “altars to gods unknown” (βωμοι τεων αγνωστων bōmoi theōn agnōstōn). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of αγνωστος agnōstos old and common adjective (from α a privative and γνωστος gnōstos verbal of γινωσκω ginōskō to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the “confession at once of a bastard philosophy and of a bastard religion” (Hort, Hulsean Lectures, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. In ignorance Present active participle of αγνοεω agnoeō old verb from same root as αγνωστος agnōstos to which Paul refers by using it. This set I forth unto you (τουτο εγο καταγγελλω υμιν touto ego kataggellō humin). He is a καταγγελευς kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον hoṅ̇touton (whom--this one) rather than οτουτο hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
Old word, only here in the N.T. and the only mention of a heathen altar in the N.T [source]
On which had been written (stood written), past perfect passive indicative of επιγραπω epigraphō old and common verb for writing on inscriptions To an Unknown God (ΑΓΝΟΣΤΟ ΤΕΟ AGNOSTO THEO). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are “altars to gods unknown” (βωμοι τεων αγνωστων bōmoi theōn agnōstōn). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of αγνωστος agnōstos old and common adjective (from α a privative and γνωστος gnōstos verbal of γινωσκω ginōskō to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the “confession at once of a bastard philosophy and of a bastard religion” (Hort, Hulsean Lectures, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. In ignorance Present active participle of αγνοεω agnoeō old verb from same root as αγνωστος agnōstos to which Paul refers by using it. This set I forth unto you (τουτο εγο καταγγελλω υμιν touto ego kataggellō humin). He is a καταγγελευς kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον hoṅ̇touton (whom--this one) rather than οτουτο hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are “altars to gods unknown” Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of αγνωστος agnōstos old and common adjective (from α a privative and γνωστος gnōstos verbal of γινωσκω ginōskō to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the “confession at once of a bastard philosophy and of a bastard religion” (Hort, Hulsean Lectures, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. [source]
Present active participle of αγνοεω agnoeō old verb from same root as αγνωστος agnōstos to which Paul refers by using it. This set I forth unto you (τουτο εγο καταγγελλω υμιν touto ego kataggellō humin). He is a καταγγελευς kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον hoṅ̇touton (whom--this one) rather than οτουτο hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
He is a καταγγελευς kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον hoṅ̇touton (whom--this one) rather than οτουτο hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
More strictly, “passing through ( διά )” your city, or your streets. [source]
Wrong. It means the objects of their worship - temples, altars, statues, etc. [source]
Only here and Hebrews 13:7. Rev., much better, observed. The compound verb denotes a very attentive consideration ( ἀνά and down, throughout)Devotions ( σεβάσματἀ )Wrong. It means the objects of their worship - temples, altars, statues, etc. [source]
Only here in New Testament, and the only case in which a heathen altar is alluded to. In all other cases θυσιαστήριον is used, signifying an altar of the true God. The Septuagint translators commonly observe this distinction, being, in this respect, more particular than the Hebrew scriptures themselves, which sometimes interchange the word for the heathen altar and that for God's altar. See, especially, Joshua href="/desk/?q=jos+22:10&sr=1">Joshua 22:10, Joshua 22:11, Joshua 22:16, Joshua 22:19, Joshua 22:23, Joshua 22:26, Joshua 22:34); and the legitimate altar, θυσιαστήριον (Joshua 22:19, Joshua 22:28, Joshua 22:29). [source]
The article is wanting. Render, as Rev., to an unknown God. The origin of these altars, of which there were several in Athens, is a matter of conjecture. Hackett's remarks on this point are sensible, and are borne out by the following words: “whom therefore,” etc. “The most rational explanation is unquestionably that of those who suppose these altars to have had their origin in the feeling of uncertainty, inherent, after all, in the minds of the heathen, whether their acknowledgment of the superior powers was sufficiently full and comprehensive; in their distinct consciousness of the limitation and imperfection of their religious views, and their consequent desire to avoid the anger of any still unacknowledged god who might be unknown to them. That no deity might punish them for neglecting his worship, or remain uninvoked in asking for blessings, they not only erected altars to all the gods named or known among them, but, distrustful still lest they might not comprehend fully the extent of their subjection and dependence, they erected them also to any other god or power that might exist, although as yet unrevealed to them … .Under these circumstances an allusion to one of these altars by the apostle would be equivalent to his saying to the Athenians thus: 'You are correct in acknowledging a divine existence beyond any which the ordinary rites of your worship recognize; there is such an existence. You are correct in confessing that this Being is unknown to you; you have no just conceptions of his nature and perfections.'” [source]
Rather, unconsciously: not knowing. There is a kind of play on the words unknown, knowing not. Ignorantly conveys more rebuke than Paul intended. [source]
Compare καταγγελεὺς ,setter-forth, in Acts 17:18. Here, again, there is a play upon the words. Paul takes up their noun, setter-forth, and gives it back to them as a verb. “You say I am a setter-forth of strange gods: I now set forth unto you (Rev.) the true God.” [source]
Reverse Greek Commentary Search for Acts 17:23
Literally, what ye know not. Rev., rightly, that which ye know not. Compare Acts 17:23, where the correct reading is ὃ , what, instead of ὃν , whom: “what therefore ye worship in ignorance.” This worship of the unknown is common to vulgar ignorance and to philosophic culture; to the Samaritan woman, and to the Athenian philosophers. Compare John 7:28; John 8:19, John 8:27. The neuter expresses the unreal and impersonal character of the Samaritan worship. As the Samaritans received the Pentateuch only, they were ignorant of the later and larger revelation of God, as contained especially in the prophetic writings, and of the Messianic hope, as developed among the Jews. They had preserved only the abstract notion of God. [source]
Cf. Acts 17:23. “You know whom to worship, but you do not know him” (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. We We Jews. Jesus is a Jew as he fully recognizes (Matthew 15:24). That which we know Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalm 147:19.; Romans 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (John 1:11, John 1:26; John 7:28). For salvation is from the Jews “The salvation,” the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke 1:69, Luke 1:71, Luke 1:77; Acts 13:26, Acts 13:47). It was for the whole world (John 3:17), but it comes “out of” (εκ ek) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God‘s Son, was a Jew. [source]
See on declare, Acts 17:23. Compare 1 Peter 4:4, 1 Peter 4:12. [source]
Old word from eu (well) and sebomai (to worship, to reverence), but rare in the N.T. (Acts 10:2, Acts 10:7; 2 Peter 2:1). It might refer to a worshipful pagan (Acts 17:23, sebasmata objects of worship), but connected with “one that feared God” They had seats in the synagogue, but were not Jews. [source]
The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (αγνοουντες agnoountes) employed in Acts 17:23. [source]
See on Acts 17:23. [source]
Late word (lxx, Philo, Josephus, N.T. eccl. writers) from τυσιαζω thusiazō to sacrifice. See note on Acts 17:23. And I am left alone (καγω υπελειπτην μονος kagō hupeleiphthēn monos). First aorist passive indicative of υπολειπω hupoleipō old word, to leave under or behind, here only in N.T. Elijah‘s mood was that of utter dejection in his flight from Jezebel. Life It is not possible to draw a clear distinction between πσυχη psuchē (soul) and πνευμα pneuma (spirit). Πσυχη Psuchē is from πσυχω psuchō to breathe or blow, πνευμα pneuma from πνεω pneō to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul‘s terms to our modern psychological distinctions. [source]
See on Acts 17:23. [source]
Rev., proclaiming. See on 1 John 1:5; see on Acts 17:23. Authoritative proclamation is implied. The word is found only in the Acts and in Paul. [source]
Appropriate to the Greeks in contrast with the Jews. The Jews claimed to possess the truth: the Greeks were seekers, speculators (compare Acts 17:23) after what they called by the general name of wisdom. [source]
The Jews often came to Jesus asking for signs (Matthew 12:38; Matthew 16:1; John 6:30). Seek after wisdom (σοπιαν ζητουσιν sophian zētousin). “The Jews claimed to possess the truth: the Greeks were seekers, speculators ” (Vincent) as in Acts 17:23. [source]
“The Jews claimed to possess the truth: the Greeks were seekers, speculators ” (Vincent) as in Acts 17:23. [source]
The heathen, those outside the Mosaic law (Romans 2:14), not lawless (Luke 22:37; Acts 2:23; 1 Timothy 1:9). See how Paul bore himself with the pagans (Acts 14:15; Acts 17:23; Acts 24:25), and how he quoted heathen poets. “Not being an outlaw of God, but an inlaw of Christ” (Evans, Estius has it exlex, inlex, μη ων ανομος τεου αλλ εννομος Χριστου mē ōn anomos theouτεου all' ennomos Christou). The genitive case of Χριστου theou and ανομος Christou (specifying case) comes out better thus, for it seems unusual with εννομος anomos and ennomos both old and regular adjectives. [source]
An object of adoration, including things as well as persons. Only here and Acts 17:23on which see note under devotions. [source]
Like John‘s Antichrist this one opposes (αντι anti̇) Christ and exalts himself (direct middle of υπεραιρω huperairō old verb to lift oneself up above others, only here and 2 Corinthians 12:7 in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note 1 Corinthians 8:5 about one called God and Acts 17:23 for σεβασμα sebasma (from σεβαζομαι sebazomai), object of worship, late word, in N.T. only in these two passages. [source]
More correctly, to show piety toward their own family. Piety in the sense of filial respect, though not to the exclusion of the religious sense. The Lat. pietas includes alike love and duty to the gods and to parents. Thus Virgil's familiar designation of Aeneas, “pius Aeneas,” as describing at once his reverence for the gods and his filial devotion. The verb εὐσεβεῖν (only here and Acts 17:23) represents filial respect as an element of godliness ( εὐσέβεια ). For τὸν ἴδιον their own, see on Acts 1:7. It emphasizes their private, personal belonging, and contrasts the assistance given by them with that furnished by the church. It has been suggested that οἶκον household or family may mark the duty as an act of family feeling and honor. [source]
The children and grandchildren of a widow. Present active imperative third person plural of μαντανω manthanō “Let them keep on learning.” First (πρωτον prōton). Adverb, first before anything else. No “corban” business here. No acts of “piety” toward God will make up for impiety towards parents. To shew piety Present active infinitive with μαντανετωσαν manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι Amoibas (from τοις προγονοις ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος tois progonois). Dative case of old and common word προγινομαι progonos (from αποδεκτον proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
Present active infinitive with μαντανετωσαν manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι Amoibas (from τοις προγονοις ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος tois progonois). Dative case of old and common word προγινομαι progonos (from αποδεκτον proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
“Their own prophet.” Self-styled “prophet” (or poet), and so accepted by the Cretans and by Cicero and Apuleius, that is Epimenides who was born in Crete at Cnossos. It is a hexameter line and Callimachus quoted the first part of it in a Hymn to Zeus. It is said that Epimenides suggested to the Athenians the erection of statues to “unknown gods” (Acts 17:23). [source]
Ἁυτῶν refers to the gainsayers, Titus 1:9, Titus 1:10. Τις refers to Epimenides, contemporary with Solon, and born in Crete b.c. 659. A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Acts 17:22, Acts 17:23. [source]
Προσέχειν originally to bring to; bring the mind to; attend to. See on Hebrews 2:1. θυσιαστήριον altaroClass. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luke 1:11; Revelation 8:3; comp. Exodus 30:1. See on Acts 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. vii. See Lightfoot's interesting note, Ignatius and Polycarp, Vol. II., p. 43. [source]
Only here and Acts 17:23, see note. The compound verb means to observe attentively. The simple verb θεωρεῖν implies a spiritual or mental interest in the object. See on John 1:18. [source]
Present active imperative of μνημονευω mnēmoneuō old verb to be mindful of (from μνημων mnēmōn mindful) with genitive (John 15:20) or accusative (Matthew 16:9). “Keep in mind.” Cf. Hebrews 11:22. Them that had the rule over you Present middle participle of ηγεομαι hēgeomai with genitive of the person The preaching of these early disciples, apostles, and prophets (1 Corinthians 1:17). And considering the issue of their life No “and” in the Greek, but the relative ων hōn (whose) in the genitive case after αναστροπης anastrophēs “considering the issue of whose life.” Present active participle of ανατεωρεω anatheōreō late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Acts 17:23. Εκβασις Ekbasis is an old word from εκβαινω ekbainō to go out (Hebrews 11:15, here only in N.T.), originally way out (1 Corinthians 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary). Imitate their faith Present middle imperative of μιμεομαι mimeomai old verb (from μιμος mimos actor, mimic), in N.T. only here, 2 Thessalonians 3:7, 2 Thessalonians 3:9; 3 John 1:11. Keep on imitating the faith of the leaders. [source]
Compare the simple verb ἀγγέλλειν tobring tidings, John 20:18, and only there. Ἀναγγέλλειν is to bring the tidings up to ( ἀνά ) or back to him who receives them. Ἀπαγέλλειν is to announce tidings as coming from ( ἀπό ) some one, see Matthew 2:8; John 4:51. Καταγγέλλειν is to proclaim with authority, so as to spread the tidings down among ( κατά ) those who hear. See Acts 17:23. Found only in the Acts and in Paul. [source]
See on Acts 17:23. The altar of sacrifice, as is indicated by slain; not the altar of incense. The imagery is from the tabernacle. Exodus 39:39; Exodus 40:29. [source]
See on Acts 17:23. [source]