KJV: And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.
YLT: And having heard of a rising again of the dead, some, indeed, were mocking, but others said, 'We will hear thee again concerning this;'
Darby: And when they heard of the resurrection of the dead, some mocked, and some said, We will hear thee again also concerning this.
ASV: Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again.
| Ἀκούσαντες | Having heard of |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀνάστασιν | a resurrection |
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Parse: Noun, Accusative Feminine Singular Root: ἀνάστασις Sense: a raising up, rising (e. |
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| νεκρῶν | of [the] dead |
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Parse: Adjective, Genitive Masculine Plural Root: νεκρός Sense: properly. |
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| οἱ | some |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μὲν | indeed |
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Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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| ἐχλεύαζον | began to mock [him] |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: διαχλευάζω Sense: to mock, deride, jeer. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| εἶπαν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| Ἀκουσόμεθά | We will hear |
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Parse: Verb, Future Indicative Middle, 1st Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| τούτου | this |
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Parse: Demonstrative Pronoun, Genitive Neuter Singular Root: οὗτος Sense: this. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| πάλιν | again |
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Parse: Adverb Root: πάλιν Sense: anew, again. |
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Greek Commentary for Acts 17:32
Rather, “a resurrection of dead men.” No article with either word. The Greeks believed that the souls of men lived on, but they had no conception of resurrection of the body. They had listened with respect till Paul spoke of the actual resurrection of Jesus from the dead as a fact, when they did not care to hear more. [source]
Imperfect active of χλευαζω chleuazō a common verb (from χλευη chleuē jesting, mockery). Only here in the N.T. though late MSS. have it in Acts 2:13 (best MSS. διαχλευαζω diachleuazō). Probably inchoative here, began to mock. In contempt at Paul‘s statement they declined to listen further to “this babbler” (Acts 17:18) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans). But others (οι δε hoi de). A more polite group like those who had invited him to speak (Acts 17:19). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. “ It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again” (Furneaux). [source]
A more polite group like those who had invited him to speak (Acts 17:19). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. “ It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again” (Furneaux). [source]
This word was the signal for a derisive outburst from the crowd. [source]
From χλεύη , a jest. Only here in New Testament, though a compound, διαχλευάζω , mock, occurs, according to the best texts, at Acts 2:13. The force of the imperfect, began to mock, should be given here in the translation, as marking the outbreak of derision. In this remarkable speech of Paul are to be noted: his prudence and tact in not needlessly offending his hearers; his courtesy and spirit of conciliation in recognizing their piety toward their gods; his wisdom and readiness in the use of the inscription “to the unknown God,” and in citing their own poets; his meeting the radical errors of every class of his hearers, while seeming to dwell only on points of agreement; his lofty views of the nature of God and the great principle of the unity of the human race; his boldness in proclaiming Jesus and the resurrection among those to whom these truths were foolishness; the wonderful terseness and condensation of the whole, and the rapid but powerful and assured movement of the thought. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Acts 17:32
The word for “babbler” means “seed-picker” or picker up of seeds Note the use of αν an and the present active optative τελοι theloi conclusion of a fourth-class condition in a rhetorical question (Robertson, Grammar, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. Other some (οι δε hoi de). But others, in contrast with the “some” just before. Perhaps the Stoics take this more serious view of Paul. He seemeth to be a setter forth of strange gods This view is put cautiously by δοκει dokei (seems). Καταγγελευς Kataggeleus does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (Light from the Ancient East, p. 99) gives an example of the word “on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus,” where it is the herald of the games. Here alone in the N.T. Δαιμονιον Daimonion is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and καταγγελευς kataggeleus are used from the Athenian standpoint. Χενος Xenos is an old word for a guest-friend (Latin hospes) and then host (Romans 16:23), then for foreigner or stranger (Matthew 25:31; Acts 17:21), new and so strange as here and Hebrews 13:9; 1 Peter 4:12, and then aliens (Ephesians 2:12). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (religio illicita). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. Because he preached Jesus and the resurrection (ευαγγελιζω hoti ton Iēsoun kai tēn anastasin euēggelizato). Reason for the view just stated. Imperfect middle indicative of αναστασις euaggelizō to “gospelize.” Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. [source]
This view is put cautiously by δοκει dokei (seems). Καταγγελευς Kataggeleus does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (Light from the Ancient East, p. 99) gives an example of the word “on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus,” where it is the herald of the games. Here alone in the N.T. Δαιμονιον Daimonion is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and καταγγελευς kataggeleus are used from the Athenian standpoint. Χενος Xenos is an old word for a guest-friend (Latin hospes) and then host (Romans 16:23), then for foreigner or stranger (Matthew 25:31; Acts 17:21), new and so strange as here and Hebrews 13:9; 1 Peter 4:12, and then aliens (Ephesians 2:12). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (religio illicita). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. Because he preached Jesus and the resurrection (ευαγγελιζω hoti ton Iēsoun kai tēn anastasin euēggelizato). Reason for the view just stated. Imperfect middle indicative of αναστασις euaggelizō to “gospelize.” Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. [source]
Reason for the view just stated. Imperfect middle indicative of αναστασις euaggelizō to “gospelize.” Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. [source]
Old verb, but only here in the N.T., though the simple verb (without δια dia) in Acts 17:32. Χλευη Chleuē means a joke. [source]
This old word απιστον apiston Paul turns suddenly from Agrippa to the audience (παρ υμιν par' humin plural), most of whom were probably Gentiles and scouted the doctrine of the resurrection as at Athens (Acts 17:32). [source]
Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, not a condemned and crucified one (Matthew 27:42; Luke 24:21). Foolishness (μωριαν mōrian). Folly as shown by their conduct in Athens (Acts 17:32). [source]
Folly as shown by their conduct in Athens (Acts 17:32). [source]