ACTs 17:30 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, 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 Therefore God, having indeed overlooked the times of ignorance, now to men commands everyone everywhere to repent,

UST In the past, people did not know what God wanted them to do. So God did not punish them for what they did. But now God commands all people everywhere to stop doing wrong things.

BSB § Although God overlooked the ignorance of earlier times, He now commands all people everywhere to repent.

BLB So indeed God, having overlooked the times of ignorance, now commands all men everywhere to repent,

AICNT “The times of ignorance God overlooked, but now he commands all men everywhere to repent,

OEB True, God looked with indulgence on the days of people’s ignorance, but now he is announcing to everyone everywhere the need for repentance,

WEBBE The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent,

WMBB (Same as above)

NET Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent,

LSV therefore indeed God, having overlooked the times of ignorance, now commands all men everywhere to convert,

FBV God disregarded people's ignorance in the past, but now he commands everyone everywhere to repent.

TCNT Therefore, having overlooked the times of ignorance, God now commands all people everywhere to repent,

T4T During the times when people did not know what God wanted them to do, he did not immediately punish them for what they did. But now God commands all people everywhere to turn away from their evil behavior.

LEB Therefore although[fn] God has overlooked the times of ignorance, he now commands all people everywhere to repent,

17:30 *Here “although” is supplied as a component of the participle (“has overlooked”) which is understood as concessive

BBE Those times when men had no knowledge were overlooked by God; but now he gives orders to all men in every place to undergo a change of heart:

Moff No Moff ACTs book available

Wymth Those times of ignorance God viewed with indulgence. But now He commands all men everywhere to repent,

ASV The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent:

DRA And God indeed having winked at the times of this ignorance, now declareth unto men, that all should every where do penance.

YLT the times, indeed, therefore, of the ignorance God having overlooked, doth now command all men everywhere to reform,

Drby [fn]God therefore, having overlooked the times of ignorance, now enjoins men that they shall all everywhere repent,

17.30 Elohim

RV The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent:

Wbstr And the times of this ignorance God winked at; but now commandeth all men every where to repent:

KJB-1769 And the times of this ignorance God winked at; but now commandeth all men every where to repent:

KJB-1611 And the times of this ignorance God winked at, but now commandeth all men euery where to repent:
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)

Bshps And the tyme of this ignoraunce God wyncked at: but nowe byddeth all men euery where to repent:
(And the time of this ignoraunce God wyncked at: but now byddeth all men every where to repent:)

Gnva And the time of this ignorance God regarded not: but nowe hee admonisheth all men euery where to repent,
(And the time of this ignorance God regarded not: but now he admonisheth all men every where to repent, )

Cvdl And truly God hath ouersene the tyme of ignoraunce: But now he commaundeth all men euery where to repente,
(And truly God hath/has oversene the time of ignoraunce: But now he commaundeth all men every where to repente,)

TNT And the tyme of this ignoraunce God regarded not: but now he byddeth all men every where repent
(And the time of this ignoraunce God regarded not: but now he byddeth all men every where repent )

Wycl For God dispisith the tymes of this vnkunnyng, and now schewith to men, that alle euery where doon penaunce; for that he hath ordeyned a dai,
(For God dispisith the times of this unkunnyng, and now schewith to men, that all every where done penance; for that he hath/has ordained a day,)

Luth Und zwar hat GOtt die Zeit der Unwissenheit übersehen; nun aber gebeut er allen Menschen an allen Enden, Buße zu tun,
(And zwar has God the time the/of_the Unwissenheit übersehen; now but gebeut he all Menschen at all Enden, repentance to do/put,)

ClVg Et tempora quidem hujus ignorantiæ despiciens Deus, nunc annuntiat hominibus ut omnes ubique pœnitentiam agant,[fn]
(And tempora indeed huyus ignorantiæ despiciens God, now annuntiat hominibus as everyone ubique pœnitentiam agant, )

17.30 Despiciens Deus. ID. Id est, ignoscens ut venialia, et tunc despiciens, id est, indigna judicans sua notitia.

17.30 Despiciens God. ID. That it_is, ignoscens as venialia, and tunc despiciens, id it_is, indigna yudicans his_own notitia.

UGNT τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς, τὰ νῦν παραγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν,
(tous men oun ⱪronous taʸs agnoias huperidōn ho Theos, ta nun parangellei tois anthrōpois pantas pantaⱪou metanoein,)

SBL-GNT τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ⸀παραγγέλλει τοῖς ἀνθρώποις ⸀πάντας πανταχοῦ μετανοεῖν,
(tous men oun ⱪronous taʸs agnoias huperidōn ho theos ta nun ⸀parangellei tois anthrōpois ⸀pantas pantaⱪou metanoein,)

TC-GNT Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεός, τὰ νῦν [fn]παραγγέλλει τοῖς ἀνθρώποις [fn]πᾶσι πανταχοῦ μετανοεῖν·
(Tous men oun ⱪronous taʸs agnoias huperidōn ho Theos, ta nun parangellei tois anthrōpois pasi pantaⱪou metanoein; )

17:30 παραγγελλει ¦ απαγγελλει WH

17:30 πασι ¦ παντας CT

Key for above GNTs: red:words differ (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 17:30