1
Διοδεύσαντες δὲ τὴν Ἀμφίπολιν καὶ ⸀τὴν Ἀπολλωνίαν ἦλθον εἰς Θεσσαλονίκην, ὅπου ⸀ἦν συναγωγὴ τῶν Ἰουδαίων.
And travelling through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
first here Jews Ἰουδαῖος Ioudaios
2
κατὰ δὲ τὸ εἰωθὸς τῷ Παύλῳ εἰσῆλθεν πρὸς αὐτοὺς καὶ ἐπὶ σάββατα τρία διελέξατο αὐτοῖς ἀπὸ τῶν γραφῶν,
And according to Paul’s custom he went in to them, and for three sabbaths reasoned with them from the scriptures,
3
διανοίγων καὶ παρατιθέμενος ὅτι τὸν χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ἐκ νεκρῶν, καὶ ὅτι οὗτός ἐστιν ⸂ὁ χριστός, ὁ⸃ Ἰησοῦς ὃν ἐγὼ καταγγέλλω ὑμῖν.
opening and setting forth that the Christ had to suffer and to rise from the dead, and that “this is the Christ — the Jesus whom I announce to you.”
first here Christ Χριστός Christos
first here Jesus Ἰησοῦς Iēsous
Why this rendering
Acts.17.3 Observation
Syntactic observation
διανοίγων καὶ παρατιθέμενος — opening and setting forth. διανοίγω, open, comes with three faces across three chapters — Luke 24:32, while he opened the scriptures to us; Acts 16:14, whose heart the Lord opened; 17:3, opening (the scriptures). This edition joins the three with one word, open. Two ὅτι-clauses stand side by side — that the Christ had to suffer and rise, and that this Jesus is the Christ — the first is read from the scriptures, the second is what Paul announces (ὃν ἐγὼ καταγγέλλω ὑμῖν). The base text prints the second clause as ⸂ὁ χριστός, ὁ⸃ Ἰησοῦς — both articles present: the Christ, the Jesus. This edition keeps both articles (this is the Christ — the Jesus whom I announce). ἔδει, had to, is the δεῖ of Luke 24:26, 46.
Rendering options · 1
Adopted “opening” — the “open” of Luke 24:32 and Acts 16:14
Basis Three faces of διανοίγω, one word.
4
καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ τῷ Σιλᾷ, τῶν τε σεβομένων Ἑλλήνων ⸂πλῆθος πολὺ⸃ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι.
And some of them were persuaded and were allotted to Paul and Silas — both a great multitude of the devout Greeks and not a few of the leading women.
first here Greeks Ἕλλην Hellēn
5
⸂ζηλώσαντες δὲ οἱ Ἰουδαῖοι καὶ προσλαβόμενοι⸃ τῶν ἀγοραίων ⸂ἄνδρας τινὰς⸃ πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, ⸂καὶ ἐπιστάντες⸃ τῇ οἰκίᾳ Ἰάσονος ἐζήτουν αὐτοὺς ⸀προαγαγεῖν εἰς τὸν δῆμον·
But the Jews, being jealous, and taking along certain evil men of the marketplace, and forming a mob, were setting the city in commotion; and coming upon the house of Jason they were seeking to bring them out to the people.
6
μὴ εὑρόντες δὲ αὐτοὺς ⸀ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν,
And not finding them, they dragged Jason and certain brothers before the city rulers, crying out, “These who have turned the inhabited world upside down have come here too,
7
οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ⸂ἕτερον λέγοντες⸃ εἶναι Ἰησοῦν.
whom Jason has welcomed; and these all act against the decrees of Caesar, saying that there is another king, Jesus.”
first here Caesar Καῖσαρ Kaisar
Why this rendering
Acts.17.7 Observation
Syntactic observation
ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν — these all act against the decrees of Caesar, saying that there is another king, Jesus. The accusation has the shape of the accusation at Luke 23:2 — there, preventing tribute to Caesar and saying that he himself is Christ, a king; here, acting against Caesar’s decrees and saying there is another king, Jesus. Both places have three items and both begin with Caesar. δόγμα, decree, is the word of Luke 2:1, a decree went out from Caesar Augustus — one word with the apostles’ decrees of 16:4. οἰκουμένη, the inhabited world (v.6), is also the word of 2:1 — the inhabited world Augustus registered, these men are accused of turning upside down (ἀναστατόω). This edition joins both words to the renderings of 2:1.
Rendering options · 1
Adopted “the decrees of Caesar” · “the inhabited world” — the two words of Luke 2:1
Basis The words of the charge are the words of the birth narrative — the link is kept.
8
ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα,
And they troubled the crowd and the city rulers who heard these things,
9
καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ Ἰάσονος καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς.
and taking security from Jason and the rest, they released them.
10
Οἱ δὲ ἀδελφοὶ εὐθέως ⸀διὰ νυκτὸς ἐξέπεμψαν τόν τε Παῦλον καὶ τὸν Σιλᾶν εἰς Βέροιαν, οἵτινες παραγενόμενοι εἰς τὴν συναγωγὴν ⸂τῶν Ἰουδαίων ἀπῄεσαν⸃·
And the brothers at once sent Paul and Silas out by night to Berea, who, arriving, went into the synagogue of the Jews.
11
οὗτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ, οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, ⸀τὸ καθ’ ἡμέραν ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως.
Now these were more noble than those in Thessalonica, who received the word with all eagerness, examining the scriptures daily whether these things were so.
Why this rendering
Acts.17.11 Observation
Syntactic observation
ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως — examining the scriptures daily whether these things were so. ἀνακρίνω is a courtroom word — Luke 23:14, Pilate examines Jesus; Acts 4:9, if we are being examined; 12:19, Herod examines the guards. The Bereans use that verb on the scriptures — the scriptures are the party under examination. This edition keeps one word, examine, in English and divides by place in Korean. εὐγενέστεροι, more noble, is the comparative of Luke 19:12, a certain nobleman (εὐγενής) — a word of birth used for character. προθυμία, eagerness, is the noun of Matt 26:41 and Mark 14:38, the spirit is eager (πρόθυμον) — this edition keeps the root. εἰ ἔχοι, whether they were so, is an optative — a mood Acts likes and the Gospels rarely use.
Rendering options · 1
Adopted “examining the scriptures” — the courtroom verb on the scriptures
Basis One word in English; the Korean division is recorded in the table.
12
πολλοὶ μὲν οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν Ἑλληνίδων γυναικῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι.
So many of them believed, and of the Greek women of high standing and of men not a few.
first here Greek Ἑλληνίς Hellēnis
13
ὡς δὲ ἔγνωσαν οἱ ἀπὸ τῆς Θεσσαλονίκης Ἰουδαῖοι ὅτι καὶ ἐν τῇ Βεροίᾳ κατηγγέλη ὑπὸ τοῦ Παύλου ὁ λόγος τοῦ θεοῦ, ἦλθον κἀκεῖ σαλεύοντες ⸂καὶ ταράσσοντες⸃ τοὺς ὄχλους.
But when the Jews from Thessalonica learned that the word of God was announced by Paul in Berea also, they came there too, shaking and troubling the crowds.
14
εὐθέως δὲ τότε τὸν Παῦλον ἐξαπέστειλαν οἱ ἀδελφοὶ πορεύεσθαι ⸀ἕως ἐπὶ τὴν θάλασσαν· ⸂ὑπέμεινάν τε⸃ ὅ τε Σιλᾶς καὶ ὁ Τιμόθεος ἐκεῖ.
And then at once the brothers sent Paul away to go as far as the sea; but Silas and Timothy remained there.
15
οἱ δὲ ⸀καθιστάνοντες τὸν Παῦλον ⸀ἤγαγον ἕως Ἀθηνῶν, καὶ λαβόντες ἐντολὴν πρὸς τὸν Σιλᾶν καὶ ⸀τὸν Τιμόθεον ἵνα ὡς τάχιστα ἔλθωσιν πρὸς αὐτὸν ἐξῄεσαν.
And those conducting Paul brought him as far as Athens; and receiving a command for Silas and Timothy that they should come to him as quickly as possible, they departed.
16
Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ ⸀θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν.
Now while Paul was waiting for them in Athens, his spirit was provoked within him as he observed the city full of idols.
17
διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.
So he was reasoning in the synagogue with the Jews and the devout, and in the marketplace every day with those who happened to be there.
18
τινὲς δὲ καὶ τῶν Ἐπικουρείων ⸀καὶ Στοϊκῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον· Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ· Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· ὅτι τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο.
And some also of the Epicurean and Stoic philosophers were engaging him; and some were saying, “What would this seed-picker want to say?” and others, “He seems to be an announcer of strange demons” — because he was bringing the good news of Jesus and the resurrection.
Why this rendering
Acts.17.18 Observation
Syntactic observation
Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι — he seems to be an announcer of strange demons. δαιμόνιον in the Gospels is a demon (Matt 9:33; Luke 8:27 …). In the mouths of the Athenians the word means a divinity — Greek δαιμόνιον carries both. This edition keeps the one word, demon — paraphrasing as god would divide in translation what the base text leaves as one word. V.22 δεισιδαιμονεστέρους, very fearful of divinities, is a different lemma on the same root as δαίμων (Matt 8:31) — that link cannot be carried (recorded as a loss). ξεν- comes three times in three verses — v.18 ξένων (strange demons), v.20 ξενίζοντα (strange things), v.21 ξένοι (strangers); this language carries all three (strange · strange · strangers). σπερμολόγος, seed-picker, is unique in the New Testament — a word for a seed-pecking bird become slang for a man who picks up scraps of talk; the base text keeps the picture, so this edition does not flatten it to babbler. Jesus and the resurrection (τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν) — both nouns carry the article.
Rendering options · 2
Adopted “strange demons” — δαιμόνιον, one word
Basis What the base text leaves as one word the translation does not divide; the Athenian sense is recorded here.
“foreign divinities”
Basis What the Athenians meant.
Rejected It cuts the word off from the Gospels’ δαιμόνιον — the base text has the same word.
Lost in translation
δαιμόνιον (v.18, demon) and δεισιδαίμων (v.22, fearful of divinities) share a root — this language must render the two lemmas with different words.
this edition — none of the nine carries it (measured)
19
ἐπιλαβόμενοί ⸀τε αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον, λέγοντες· Δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή;
And taking hold of him they brought him to the Areopagus, saying, “Can we know what this new teaching is which is spoken by you?
20
ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν· βουλόμεθα οὖν γνῶναι ⸂τίνα θέλει⸃ ταῦτα εἶναι.
For you bring certain strange things to our ears; so we want to know what these things mean.”
21
Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ⸀ἢ ἀκούειν ⸀τι καινότερον.
Now all the Athenians and the strangers staying there spent their time in nothing other than telling or hearing something newer.
22
Σταθεὶς ⸀δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη· Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ·
And Paul, standing in the midst of the Areopagus, said, “Men of Athens, in every respect I observe you as very fearful of divinities.
23
διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο· Ἀγνώστῳ θεῷ. ⸀ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, ⸀τοῦτο ἐγὼ καταγγέλλω ὑμῖν.
For passing through and looking closely at your objects of worship, I found also an altar on which was written up: To an unknown god. What therefore you devoutly worship not knowing, this I announce to you.
Why this rendering
Acts.17.23 Observation
Syntactic observation
Ἀγνώστῳ θεῷ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε — To an unknown god. What therefore you devoutly worship not knowing. The root of ἀγνοέω comes three times — v.23 ἄγνωστος (unknown, unique in the New Testament), v.23 ἀγνοέω (not knowing), v.30 ἄγνοια (ignorance). This language keeps the root in two of the three and loses it in the third (recorded). βωμός, altar, is unique in the New Testament — a different word from the Gospels’ altar, θυσιαστήριον (Matt 5:23; Luke 1:11), and the base text keeps the Septuagint’s distinction, which uses βωμός for pagan altars. This edition renders both as altar — recorded as a loss. σεβάσματα, objects of worship, is the noun of σέβομαι (be devout, 13:43; 17:4, 17). εὐσεβέω, devoutly worship, is the verb of εὐσεβής (devout, 10:2, 7). V.24 ναοῖς, sanctuaries, is the word this edition keeps apart from ἱερόν, temple — what is made by hands is a sanctuary.
Rendering options · 1
Adopted “unknown · not knowing · ignorance” — two of three on one root
Basis the root of ἀγνοέω kept where the language allows; the two altar words cannot be divided — recorded here.
Lost in translation
βωμός (Acts 17:23) and θυσιαστήριον (Matt 5:23; Luke 1:11) are different Greek words — this language has one altar.
this edition — none of the nine carries it (measured)
24
ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ⸂ὑπάρχων κύριος⸃ οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ
The God who made the world and all that is in it — this one, being Lord of heaven and earth, does not dwell in sanctuaries made by hands,
25
οὐδὲ ὑπὸ χειρῶν ⸀ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν ⸂καὶ τὰ⸃ πάντα·
nor is he served by human hands as though needing something, himself giving to all life and breath and all things;
26
ἐποίησέν τε ἐξ ⸀ἑνὸς πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ ⸂παντὸς προσώπου⸃ τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν,
and he made from one every nation of men to dwell on all the face of the earth, having determined their commanded seasons and the boundaries of their dwelling,
27
ζητεῖν τὸν ⸀θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα.
that they should seek God, if perhaps they might grope for him and find him — and indeed he is not far from each one of us.
28
ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθ’ ὑμᾶς ποιητῶν εἰρήκασιν· Τοῦ γὰρ καὶ γένος ἐσμέν.
For in him we live and move and are, as also some of your own poets have said: ‘For we are also his offspring.’
29
γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.
Being therefore the offspring of God, we ought not to suppose that the divine is like gold or silver or stone, an engraving of human art and thought.
30
τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ⸀παραγγέλλει τοῖς ἀνθρώποις ⸀πάντας πανταχοῦ μετανοεῖν,
So then, having overlooked the times of ignorance, God now charges men that all everywhere should repent,
31
⸀καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.
since he has set a day on which he is about to judge the inhabited world in righteousness by a man whom he appointed, having furnished proof to all by raising him from the dead.”
Why this rendering
Acts.17.31 Observation
Syntactic observation
ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν — by a man whom he appointed, having furnished proof to all by raising him from the dead. The Areopagus speech (vv.22-31) never says the name of Jesus — only a man (ἀνδρί). The name is in the narrator’s mouth at v.18 and at Thessalonica in vv.3, 7. This edition supplies no name. πίστις is faith in this edition; here it is proof — the only place in Acts where πίστις is not faith (divided by place; recorded in the table). V.28, some of your own poets — the base text names no poet; neither does this edition. V.26 ἐξ ἑνός, from one, has no noun — the base text marks ⸀ and the Received Text supplies αἵματος, blood, giving from one blood; this edition supplies none. V.32 ἐχλεύαζον, scoffed, is unique in the New Testament — a different word from the sneering (ἐκμυκτηρίζω) of Luke 16:14; 23:35, and this edition keeps them apart.
Rendering options · 2
Adopted “a man” — unnamed; “from one” — no noun
Basis What the base text leaves open is left open.
“from one blood”
Basis The Received Text’s reading.
Rejected A word the base text does not print.
32
Ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον οἱ δὲ εἶπαν Ἀκουσόμεθά σου ⸂περὶ τούτου καὶ πάλιν⸃.
Now when they heard of a resurrection of the dead, some scoffed, but others said, “We will hear you about this again also.”
33
⸀οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν·
So Paul went out from among them.
34
τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος ὁ Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς.
But certain men, being joined to him, believed, among whom were also Dionysius the Areopagite, and a woman named Damaris, and others with them.