KJV: Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
YLT: neither by the hands of men is He served -- needing anything, He giving to all life, and breath, and all things;
Darby: nor is served by men's hands as needing something, himself giving to all life and breath and all things;
ASV: neither is he served by men's hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things;
| οὐδὲ | nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| χειρῶν | hands |
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Parse: Noun, Genitive Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| ἀνθρωπίνων | of men |
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Parse: Adjective, Genitive Feminine Plural Root: ἀνθρώπινος Sense: human. |
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| θεραπεύεται | is He served |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: θεραπεύω Sense: to serve, do service. |
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| προσδεόμενός | as needing |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: προσδέομαι Sense: to want besides, need in addition. |
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| τινος | anything |
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Parse: Interrogative / Indefinite Pronoun, Genitive Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| αὐτὸς | Himself |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| διδοὺς | giving |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διδῶ Sense: to give. |
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| πᾶσι | to all |
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Parse: Adjective, Dative Masculine Plural Root: πᾶς Sense: individually. |
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| ζωὴν | life |
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Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
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| πνοὴν | breath |
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Parse: Noun, Accusative Feminine Singular Root: πνοή Sense: breath, breath of life. |
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Greek Commentary for Acts 17:25
Present middle participle of προσδεομαι prosdeomai to want besides, old verb, but here only in the N.T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe. [source]
This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers. [source]
Incorrect. Render, as Rev., served. Luke often uses the word in the sense of to heal or cure; but this is its primary sense. See on Luke 5:15. It refers to the clothing of the images of the gods in splendid garments, and bringing them costly gifts and offerings of food and drink. [source]
Properly, “needed anything in addition ( πρός ) to what he already has.” [source]
Reverse Greek Commentary Search for Acts 17:25
See on Matthew 8:7; see on Luke 5:15; see on Acts 17:25. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
Lit., of a mighty wind borne along. Πνοή is a blowing, a blast. Only here and Acts 17:25. Rev., as of the rushing of a mighty wind. [source]
Our εχο echo Old word, already in Luke 4:37 for rumour and Luke 21:25 for the roar of the sea. It was not wind, but a roar or reverberation “as of the rushing of a mighty wind” This is not a strict translation nor is it the genitive absolute. It was “an echoing sound as of a mighty wind borne violently” (or rushing along like the whirr of a tornado). Πνοη Pnoē (wind) is used here (in the N.T. only here and Acts 17:25 though old word) probably because of the use of πνευμα pneuma in Acts 2:4 of the Holy Spirit. In John 3:5-8 πνευμα pneuma occurs for both wind and Spirit. Filled (επληρωσεν eplērōsen). “As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Acts 1:5 ” (Canon Cook). They were sitting Periphrastic imperfect middle of κατημαι kathēmai f0). [source]
N.T.oComp. Revelation 15:3. Often in lxx, mostly as translation of עֶבֶד, servant, slave, bondman. Also, when coupled with the name of a deity, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, θεράπων κυρίου servantof the Lord, Wisd. 10:16. In Class. and N.T. the word emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb θεραπεύειν :service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the θεράπων is of a nobler and freer character than that of the δοῦλος or bondservant. The verb is used of a physician's tendance of the sick. Xenophon (Mem. iv. 3,9) uses it of the gods taking care of men, and, on the other hand, of men's worshipping the gods (ii, 1. 28). See Eurip. Iph. Taur. 1105; and on heal, Matthew 8:7; Luke 10:15, and on is worshipped, Acts 17:25. [source]
Old adjective Present passive indicative of δεδαμασται damazō old verb kin to Latin dominus and English tame, in N.T. only in this passage and Mark 5:4. The present tense gives the general picture of the continuous process through the ages of man‘s lordship over the animals as stated in Genesis 1:28.Hath been tamed Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance).By mankind (πυσις tēi phusei tēi anthrōpinēi). Instrumental case with repeated article and repetition also of αντρωπινος phusis “by the nature the human.” For anthrōpinos see Acts 17:25. [source]
Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance).By mankind (πυσις tēi phusei tēi anthrōpinēi). Instrumental case with repeated article and repetition also of αντρωπινος phusis “by the nature the human.” For anthrōpinos see Acts 17:25. [source]
Instrumental case with repeated article and repetition also of αντρωπινος phusis “by the nature the human.” For anthrōpinos see Acts 17:25. [source]
Old word diminutive from τηρ thēr and so “little beasts” originally, then wild animals in general (Mark 1:13), or quadrupeds as here. These four classes of animals come from Genesis 9:2.Birds (πετεινων peteinōn). Old word for flying animals (from πετομαι petomai to word from ερπω herpō to crawl (Latin serpo), hence serpents.Things in the sea Old adjective Present passive indicative of δεδαμασται damazō old verb kin to Latin dominus and English tame, in N.T. only in this passage and Mark 5:4. The present tense gives the general picture of the continuous process through the ages of man‘s lordship over the animals as stated in Genesis 1:28.Hath been tamed Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance).By mankind (πυσις tēi phusei tēi anthrōpinēi). Instrumental case with repeated article and repetition also of αντρωπινος phusis “by the nature the human.” For anthrōpinos see Acts 17:25. [source]
Not limited to spiritual riches, but denoting the fulness of every gift of God. James 1:17; Acts 17:25. Only here in a doxology. [source]