ACTs 17:17 Parallel View

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The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Key: yellow:verbs, orange:accusative/object, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT So indeed he reasoned in the synagogue with the Jews and the ones worshiping and in the marketplace every day with the ones meeting him.

UST So Paul went to the Jewish meeting place and talked about Jesus with the Jews there. He also spoke with the Greeks who had accepted what Jews believe. He also went every day to the open area of the city and had conversations with the people he met there.

BSB So he reasoned in the synagogue with the Jews and God-fearing Gentiles, and in the marketplace with those he met each day.

BLB So indeed he was reasoning in the synagogue with the Jews and those worshiping, and in the marketplace on every day with those meeting him.

AICNT So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there.

OEB So he argued in the synagogue with the Jews and with those who joined in their worship, as well as daily in the public Square with those who happened to be there.

WEB So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who met him.

NET So he was addressing the Jews and the God-fearing Gentiles in the synagogue, and in the marketplace every day those who happened to be there.

LSV therefore, indeed, he was reasoning in the synagogue with the Jews, and with the worshiping persons, and in the marketplace every day with those who met with him.

FBV He debated in the synagogue with the Jews and those who worshiped God,[fn] as well as in the marketplace with those he happened to meet from day to day.

17:17 Presumably the same “class” of believers mentioned in 17:4: foreigners who had accepted the God of Israel but had not become Jews.

TCNT So he reasoned in the synagogue with the Jews and the devout Greeks, and in the marketplace every day with those who happened to be there.

T4T So he went to the Jewish meeting place and talked about Jesus with the Jews, and also with the Greeks who had accepted what the Jews believe. He also went to the public square/center every day and talked to the people whom he met there.

LEB So he was discussing in the synagogue with the Jews and the God-fearing Gentiles,[fn] and in the marketplace every day with those who happened to be there.

?:? *Here the word “Gentiles” is not in the Greek text but is implied

BBE So he had discussions in the Synagogue with the Jews and God-fearing Gentiles, and every day in the market-place with those who were there.

MOF No MOF ACTs book available

ASV So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met him.

DRA He disputed, therefore, in the synagogue with the Jews, and with them that served God, and in the marketplace, every day with them that were there.

YLT therefore, indeed, he was reasoning in the synagogue with the Jews, and with the worshipping persons, and in the market-place every day with those who met with him.

DBY He reasoned therefore in the synagogue with the Jews, and those who worshipped, and in the market-place every day with those he met with.

RV So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met with him.

WBS Therefore he disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.

KJB Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.

BB Therfore disputed he in the synagogue with the Iewes, and with the deuout persons, and in the market dayly with them that came vnto hym by chaunce.
(Therfore disputed he in the synagogue with the Yewes, and with the deuout persons, and in the market daily with them that came unto him by chaunce.)

GNV Therefore he disputed in the Synagogue with the Iewes, and with them that were religious, and in the market daily with whomesoeuer he met.
(Therefore he disputed in the Synagogue with the Yewes, and with them that were religious, and in the market daily with whomsoeuer he met. )

CB And he spake vnto the Iewes and deuoute personnes in the synagoge, & in ye market daylie vnto the that came to him.
(And he spake unto the Yews and deuoute personnes in the synagogue, and in ye/you_all market daily unto the that came to him.)

TNT Then he disputed in the synagoge with the Iewes and with the devout persones and in the market dayly with the that came vnto him.
(Then he disputed in the synagogue with the Yews and with the devout persones and in the market daily with the that came unto him. )

WYC Therfor he disputide in the synagoge with the Jewis, and with men that worschipiden God, and in the dom place, by alle daies to hem that herden.
(Therefore he disputide in the synagogue with the Yewis, and with men that worshippedn God, and in the dom place, by all days to them that heard.)

LUT Und er redete zwar zu den Juden und Gottesfürchtigen in der Schule, auch auf dem Markt alle Tage zu denen, die sich herzufanden.
(And he talked zwar to the Yuden and God’sfürchtigen in the Schule, also on to_him Markt all days to denen, the itself/yourself/themselves herzufanden.)

CLV Disputabat igitur in synagoga cum Judæis et colentibus, et in foro, per omnes dies ad eos qui aderant.
(Disputabat igitur in synagoga when/with Yudæis and colentibus, and in foro, per everyone dies to them who aderant. )

UGNT διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις, καὶ τοῖς σεβομένοις, καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας;
(dielegeto men oun en taʸ sunagōgaʸ tois Youdaiois, kai tois sebomenois, kai en taʸ agora kata pasan haʸmeran pros tous paratugⱪanontas?)

SBL-GNT διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.
(dielegeto men oun en taʸ sunagōgaʸ tois Youdaiois kai tois sebomenois kai en taʸ agora kata pasan haʸmeran pros tous paratugⱪanontas. )

TC-GNT Διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις, καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.
(Dielegeto men oun en taʸ sunagōgaʸ tois Youdaiois kai tois sebomenois, kai en taʸ agora kata pasan haʸmeran pros tous paratugⱪanontas. )

Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).

TTN Tyndale Theme Notes:

The Unknown God

When Paul spoke to the Areopagus, the “high council of the city” of Athens (Acts 17:19), he was speaking to people who did not share his faith in the God of Abraham and Moses who had revealed himself “many times and in many ways to [his] ancestors through the prophets” (Heb 1:1). The members of his audience had a very different definition of the divine. A host of divinities inhabited their world, and the common people retained much of their belief in the ancient gods. But many of the cultural elite of Athens no longer believed in the gods in any literal sense. Instead, they held to either a form of materialism (the physical is everything) or pantheism (the divine inhabits everything).

What they all shared in common was the absence of the idea that there is one true God who is Lord of all. Their myths told of the activities of various gods, but they did not have faith that the ultimate reality, God himself, could be known. Instead, they reasoned and discussed “the latest ideas,” hoping for a better understanding of the nature of things.

There were a wide variety of philosophical ideas current in Athens when Paul visited, but two main schools of thought dominated, Stoicism and Epicureanism (Acts 17:18).

Zeno of Citium (334~262 BC) founded Stoicism. Stoics studied nature’s laws and believed in the Logos, a pervasive organizing and sustaining force that gives all things their essential nature and so gives life and reason to humanity. The good life is one in which reason rules, and peace of mind and harmony with nature prevail. Many prominent statesmen were Stoics or influenced by Stoicism, including Cicero, Seneca, and Marcus Aurelius. Stoic ideas proved attractive to some Christians because of the similarities between the Stoic logos and the divine Logos (John 1:1-18), and between the idea of natural law and the law of God.

Those who followed Epicurus (341–270 BC) were empiricists; they relied upon sense experience (as opposed to reason) for knowledge. Epicureans were concerned with natural evidence and were unenthusiastic about mathematics. Their focus was ethics, the study of right behavior; they judged the value of an action or thing in terms of the pleasure or pain it brought. Epicurus saw belief in gods (meddling and powerful beings who terrified ordinary mortals) as a serious threat to tranquility. For him and his followers, neither the gods nor death (which is the end) should be feared.

When Paul spoke in that context, he used their own poets to proclaim things that they could barely comprehend: That the God who made everything is both personal and knowable; that he revealed himself clearly, historically, and definitively in Jesus Christ; that death is not followed by either the cessation of existence or the migration of the soul, but by judgment; and that the proof of all of this is the resurrection of Christ from the dead.

What was foolishness to most of the Greeks of Athens turns out to be the ultimate truth: God is knowable, and can be known through Jesus Christ.

Passages for Further Study

Ps 50:7-15; Isa 42:5-7; Acts 17:16-32; Rom 1:18-32; Col 1:15-23; 2:6-12; 1 Thes 1:9-10; Heb 1:1-4

Parallel ACTs 17:17