Acts 14:17

Acts 14:17 in Multiple Translations

Berean Standard Bible BSB

Yet He has not left Himself without testimony to His goodness: He gives you rain from heaven and fruitful seasons, filling your hearts with food and gladness.”

King James Version KJV

Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.

American Standard Version ASV

And yet he left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.

Bible in Basic English BBE

But he was not without witness, because he did good, and gave you rain from heaven and times of fruit, making your hearts full of food and joy.

Free Bible Version FBV

Even so he still provided evidence of himself by doing good, sending you rain from heaven and crops in their seasons, providing all the food you need, and filling you with happiness.”

Geneva Bible 1599 GNV

Neuerthelesse, hee left not him selfe without witnes, in that hee did good and gaue vs raine from heauen, and fruitful seasons, filling our hearts with foode, and gladnesse.

Young's Literal Translation YLT

though, indeed, without witness He did not leave himself, doing good — from heaven giving rains to us, and fruitful seasons, filling our hearts with food and gladness;'

World English Bible WEB

Yet he didn’t leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness.”

Noah Webster Bible WBS

Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.

Douay-Rheims 1899 DRV

And speaking these things, they scarce restrained the people from sacrificing to them.

Translation for Translators T4T

But he has shown us [LIT] that he acts kindly toward us(inc). He is the one who causes it to rain and causes crops to grow. He is the one who gives you plenty of food, and makes you very happy.”

Plain English Version PEV

but he still shows them that he is the only real God. He always did good things for them, and he does good things for you too. He gives you rain, and he makes your food grow, so that you can be happy.”

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Berean Amplified Bible — Acts 14:17

BAB

Word Study

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Acts 14:17 Interlinear (Deep Study)

BIB

GRK καιτοιγε ουκ αμαρτυρον εαυτον αφηκεν αγαθοποιων ουρανοθεν υμιν υετους διδους και καιρους καρποφορους εμπιπλων τροφης και ευφροσυνης τας καρδιας ημων

καιτοιγε kaitoige G2544 and yet/although Conj

ουκ ou G3756 no Particle-N

αμαρτυρον amarturos G267 without witness Adj-ASM

εαυτον heautou G1438 themself F-3ASM

αφηκεν aphiēmi G863 to release: leave Verb-AAI-3S

αγαθοποιων agathopoieō G15 to do good Verb-PAP-NSM

ουρανοθεν ouranothen G3771 from heaven Adv

υμιν su G4771 you Pron-2DP

υετους huetos G5205 rain Noun-APM

διδους didōmi G1325 to give Verb-PAP-NSM

και kai G2532 and Conj

καιρους kairos G2540 time/right time Noun-APM

καρποφορους karpophoros G2593 fruitbearing Adj-APM

εμπιπλων empimplēmi G1705 to fill up Verb-PAP-NSM

τροφης trophē G5160 food Noun-GSF

και kai G2532 and Conj

ευφροσυνης euphrosunē G2167 joy Noun-GSF

τας ho G3588 the/this/who Art-APF

καρδιας kardia G2588 heart Noun-APF

ημων egō G1473 I/we Pron-1GP

Greek Word Study

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Greek Word Reference — Acts 14:17

καιτοιγε kaitoige G2544 "and yet/although" Conj

This word is similar to 'and yet', but with more emphasis, like in John 4:2. It's used to concede a point, while also making another point. This word helps to add nuance to a conversation.

Definition: καίτοιγε strengthened form of καίτοι, which see (and see: γε): Jhn.4:2.† (AS)

Usage: Occurs in 2 NT verses. KJV: nevertheless, though See also: Acts 14:17; John 4:2.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

αμαρτυρον amarturos G267 "without witness" Adj-ASM

Without witness means something happens without anyone seeing or testifying to it, as in Acts 14:17. This word describes an unattested event.

Definition: ἀμάρτυρος, -ον (μάρτυς), without witness: Act.14:17.† (AS)

Usage: Occurs in 1 NT verses. KJV: without witness See also: Acts 14:17.

εαυτον heautou G1438 "themself" F-3ASM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

αφηκεν aphiēmi G863 "to release: leave" Verb-AAI-3S

To release or leave something means to let it go or send it away, as seen in Matthew 27:50 and 1 Corinthians 7:11-13. It can also mean to forgive or remit debts and sins.

Definition: ἀφ-ίημι, [in LXX for נשׂא, נוח hi., נתן, סלח ni., עזב, etc. ;] __1. to send forth, send away, let go: of divorce (DB, iii, 274a), τ. γυναῖκα (Hdt.), 1Co.7:11-13; of death, τ. πνεῦμα (Gen.35:18, Hdt., al.), Mat.27:50; (φωνήν, to utter a cry, Mrk.15:37; of debts, to remit, forgive (cl.), τ. δανεῖον, Mat.18:27; τ. ὀφειλήν, Mat.18:32; esp. of sins (Cremer 296f.), τ. ἁμαρτίας, ἁμαρτήματα, ἀνομίας, Mat.9:2, Rom.4:7" (LXX), 1Jn.1:9, al.; punctiliar and iterative present (M, Pr., 119), Mrk.2:5, Luk.11:4; Ion. pf., ἀφέωνται (M, Pr., 38), Luk.5:23. __2. to leave alone, leave, neglect: Mat.4:11 5:24 15:14, Mrk.1:20, 31 Jhn.4:3, 28 al.; τ. ἐντολὴν τ. θεοῦ, Mrk.7:8; τον̀ τ. ἀρχῆς τ. Χριστοῦ λόγον, Heb.6:1; τ. ἀγάπην τ. πρώτην, Rev.2:4; ptcp., ἀφείς, pleonastic (as in Aram.; M, Pr., 14; Dalman, Words, 21f.), Mat.13:36 22:22, Mrk.8:13, al. __3. to let, suffer, permit: Mat.3:15; with accusative, Mat.3:15, 19:14, al.; with accusative of thing(s) and dative of person(s), Mat.5:40; with inf. pres., Mat.23:14, al.; aor., Mrk.5:37, al.; in late Gk. (M, Pr., 175f.), before ἵνα, Mrk.11:16, Jhn.12:7; with subjunct. (M, Pr., l.with; Bl., §64, 2), Mat.7:4 27:49, Mrk.15:36, Luk.6:42 (see further MM, see word). (AS)

Usage: Occurs in 133 NT verses. KJV: cry, forgive, forsake, lay aside, leave, let (alone, be, go, have), omit, put (send) away, remit, suffer, yield up See also: 1 Corinthians 7:11; Mark 7:8; Hebrews 2:8.

αγαθοποιων agathopoieō G15 "to do good" Verb-PAP-NSM

This verb means to do good or be a well-doer, as seen in 1 Peter 2:15 and 3 John 11. It can be used to describe doing good for others, like in Mark 3:4 and Luke 6:9.

Definition: ἀγαθὀ-ποιέω, -ῶ (= cl. ἀγαθὸν ποιεῖν, εὐεργετεῖν), [in LXX: Num.10:32, Jdg.17:13 A, Zep.1:12 (יטב hi.), Tob.12:13 B, 1Ma.11:33, 2Ma.1:2 * ;] to do good; __(a) univ.: 1Pe.2:15, 20, 3:6, 17, 3Jo.11; __(b) for another's benefit: Mrk.3:4 (T, ἀγαθὸν ποιῆσαι), Luk.6:9; __(with) accusative of person(s), Luk.6:33, 35 (Cremer, 8). † (AS)

Usage: Occurs in 10 NT verses. KJV: (when) do good (well) See also: 1 Peter 2:15; Acts 14:17; 1 Peter 2:20.

ουρανοθεν ouranothen G3771 "from heaven" Adv

From heaven means coming from the sky, as in Acts 14:17 and 26:13. It describes God's actions and messages that come from above.

Definition: οὐρανόθεν (οὐρανός), adv., [in LXX: 4Ma.4:10 * ;] from heaven: Act.14:17 26:13.† (AS)

Usage: Occurs in 2 NT verses. KJV: from heaven See also: Acts 14:17; Acts 26:13.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

υετους huetos G5205 "rain" Noun-APM

Rain, especially a shower, is described in Acts 14:17 and James 5:18. This term is used to refer to a specific type of precipitation.

Definition: ὑετός, -οῦ, ὁ (ὕω, to rain), [in LXX chiefly for ;] rain: Act.14:17 28:2, Heb.6:7, Jas.5:18, Rev.11:6; ὄψιμος (which see), sc. ὑ., Jas.5:7.† (AS)

Usage: Occurs in 6 NT verses. KJV: rain See also: Acts 14:17; James 5:7; Hebrews 6:7.

διδους didōmi G1325 "to give" Verb-PAP-NSM

To give, as seen in Matthew 4:9 and John 1:12, means to bestow or grant something to someone, often with a sense of generosity or sacrifice, like God giving his only son in John 3:16

Definition: δίδωμι, [in LXX chiefly for נָתַן (53 words in all) ;] to give—in various senses, accusative to context—bestow, grant, supply, deliver, commit, yield: absol., Act.20:35; with accusative of thing(s) and dative of person(s), Mat.4:9 5:31, Jhn.1:12, al. mult.; with dative of person(s), before ἐκ, Mat.25:8; id. with genitive part.. Rev.2:17; with accusative of person(s), Jhn.3:16, Rev.20:13, al.; δεξιάς, Gal.2:9; φίλημα, Luk.7:45; γνῶσιν, Luk.1:77; κρίσιν, Jhn.5:22; of seed yielding fruit, Mrk.4:7, 8; ἐργασίαν (Deiss., LAE, 117f.), Luk.12:58; with inf. fin., Mat.27:34, Mrk.5:43, Luk.8:55, Jhn.6:52, al.; with dative of person(s) and inf., Luk.1:74, al.; with accusative and inf., Act.2:27, Rev.3:9; with dupl. accusative, Mat.20:28, Mrk.10:45, Eph.1:22 4:11, 2Th.3:9, 1Ti.2:6, al.; ἑαυτὸν δ. εἰς (Polyb., al.), Act.19:31; with dative of person(s), before κατά (MM, Exp., xi), Rev.2:28 (LXX); δ. ἵνα, Rev.3:9; δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, Rev.3:8. SYN.: δωρέομαι. (AS)

Usage: Occurs in 380 NT verses. KJV: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield See also: 1 Corinthians 1:4; Galatians 1:4; 1 Peter 1:21.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

καιρους kairos G2540 "time/right time" Noun-APM

This word means the right time or opportunity, like in Matthew 11:25 and Mark 1:15. It refers to a specific moment or season, often related to God's plan. It helps us understand timing and purpose.

Definition: καιρός, -οῦ, ὁ [in LXX chiefly for עֵת, also for מוֹעֵד, etc. ;] __1. due measure, fitness, proportion (Eur., Xen., al.). __2. Of Time (cl. also) in the sense of a fixed and definite period, time, season (Kennedy, Sources, 153): Mat.11:25, Mrk.1:15, Luk.21:8, Rom.13:11, Eph.6:18, Heb.11:15, 1Pe.1:5 1:11 Rev.1:3, al.; with genitive, πειρασμοῦ Luk.8:13; τ. καρπῶν, Mat.21:34; σύκων, Mrk.11:13; pl., Mat.21:41; χρόνοι ἢ (καὶ) κ., Act.1:7, 1Th.5:1; ἐθνῶν, Luk.21:24; of opportune or seasonable time, Act.24:25, Gal.6:10, Eph.5:16, Col.4:5; with inf., Heb.11:15; ὁ κ. οὗτος, Mrk.10:30, Luk.18:30; ὁ νῦν κ. (Dalman, Words, 148), Rom.8:18; ὁ κ. ὁ ἐμός, Jhn.7:6; κ. δεκτῲ, 2Co.6:2 (LXX); δουλεύειν τῷ κ., Rom.12:11, R, mg.; τ. σημεῖα τῶν κ., Mat.16:3; adverbial usages: ἐν κ., Mat.24:45, 1Pe.5:6 (cf. καιρῷ, Luk.20:10; τῷ κ., Mrk.12:2); ἄχρι καιροῦ, Luk.4:13; πρὸς καιρόν, Luk.8:13, 1Co.7:5; κατὰ καιρόν, Rom.5:6; πρὸ καιροῦ, Mat.8:29 SYN.: (χρόνος) time in the sense of duration (AS)

Usage: Occurs in 81 NT verses. KJV: X always, opportunity, (convenient, due) season, (due, short, while) time, a while See also: 1 Corinthians 4:5; John 7:6; 1 Peter 1:5.

καρποφορους karpophoros G2593 "fruitbearing" Adj-APM

Fruitbearing means producing good things, like a tree giving fruit. In Acts 14:17, it talks about how God shows his power by giving people food. It's about being productive and showing good results.

Definition: καρπο-φόρος, -ον (καρπύς, φέρω), [in LXX: Jer.2:21 (זֶרַע), Psa.107:34 148:9 (פְּרִי) * ;] fruitful: Act.14:17.† (AS)

Usage: Occurs in 1 NT verses. KJV: fruitful See also: Acts 14:17.

εμπιπλων empimplēmi G1705 "to fill up" Verb-PAP-NSM

To fill up or satisfy, as in Luke 1:53 where God fills the hungry with good things. It can also mean to take one's fill of something, like in Romans 15:24. This word is about being completely filled or satisfied.

Definition: ἐμ-πίπλημι (on ἐμπίμπ-, see LS, see word, Bl., § 6, 8), and ἐμπιπλάω (Act.14:17), [in LXX chiefly for מָלֵא, שָׂבַע ;] to fill full, fill up, satisfy: with accusative of person(s) and genitive of thing(s), Luk.1:53, Act.14:17; pass., Luk.6:25, Jhn.6:12; metaphorically, with genitive of person(s), to take one's fill of: Rom.15:24 (cf. Dan LXX Su 32).† (AS)

Usage: Occurs in 5 NT verses. KJV: fill See also: Acts 14:17; Luke 1:53; Romans 15:24.

τροφης trophē G5160 "food" Noun-GSF

This word refers to food or nourishment, whether physical or spiritual. It's used in Matthew 3:4 and John 4:8 to describe physical food, and in Hebrews 5:12 to describe spiritual nourishment.

Definition: τροφή, -ῆς, ἡ (τρέφω), [in LXX for לֶחֶם, מָזוֹן, אֹכֶל, etc. ;] nourishment, food: Mat.3:4 6:25 10:10 24:45, Luk.12:23, Jhn.4:8, Act.2:46 9:19 14:17 27:33-34, 36 27:38 Jas.2:15. Metaphorical: Heb.5:12, 14.† (AS)

Usage: Occurs in 16 NT verses. KJV: food, meat See also: Acts 2:46; Hebrews 5:14; Hebrews 5:12.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ευφροσυνης euphrosunē G2167 "joy" Noun-GSF

Joy is a feeling of happiness and gladness, as seen in Acts 2:28 and 14:17. This word describes a positive emotion and a state of being cheerful. It is about rejoicing and feeling glad.

Definition: εὐφροσύνη, -ης, ἡ (εὔφρων, cheerful) [in LXX chiefly for שִׂמְחָה ;] rejoicing, gladness: Act.2:28 (LXX) Act.14:17.† (AS)

Usage: Occurs in 2 NT verses. KJV: gladness, joy See also: Acts 2:28; Acts 14:17.

τας ho G3588 "the/this/who" Art-APF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

καρδιας kardia G2588 "heart" Noun-APF

The Greek word for heart refers to the seat of thoughts, feelings, and emotions, like in 2 Kings 18:14. It's where our moral and spiritual condition lies. The KJV translates it as heart or broken-hearted.

Definition: καρδία, -ας, ἡ, [in LXX chiefly for לֵבָב ,לֵב ;] the heart, __1. the bodily organ which is regarded as the seat of life ( 2Ki.18:14, 4Ki.9:24, al.). __2. In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317f.; DGG, ii, 344a); __(a) of the seat of physical life ( Jdg.19:5, Psa.101 (102):5 103 (104):15): Act.14:17, Jas.5:5; __(b) of the seat of spiritual life: Mat.5:8, Mrk.7:19, Luk.1:51, Act.5:3, Rom.10:9, 10 Eph.6:5, al.; pl., Mat.9:4, Mrk.2:6, al.; opposite to στόμα, χείλεα, πρόσωπον, Mat.15:8, Mrk.7:6, Rom.10:8, 9 2Co.5:12; περιτομὴ καρδίας, Rom.2:29; ἐκ κ., Rom.6:17, 1Pe.1:22; ἀπὸ τῶν κ., Mat.18:35; ἐν ὅλῃ (ἐξ ὅλης), Mat.22:37, Mrk.12:30" (LXX) ; γινώσκειν (ἐρευνᾶν, δοκιμάζειν) τὰς κ., Luk.16:15, Rom.8:27, 1Th.2:4; to think, etc., ἐν τ. κ., Mat.9:4, Mrk.2:6, Luk.12:45, Rom.10:6; συνιέναι (νοεῖν) τῇ κ., Mat.13:15, Jhn.12:40; ἐπαχύνθη ἡ κ., Mat.13:15 (LXX); πωροῦν τὴν κ., Jhn.12:40; κ. εὐθεῖα, Act.8:21; πονηρά, Heb.3:12; ἀμετανόητος, Rom.2:5; εἶναι (ἔχειν) ἐν τῇ κ., 2Co.7:3, Php.1:7; ὀδύνη τῇ κ., Rom.9:2. __3. Of the central or innermost part of anything (of the pith of wood, Arist.): τ. γῆς, Mat.12:40 (Cremer, 343ff.). (AS)

Usage: Occurs in 151 NT verses. KJV: (+ broken-)heart(-ed) See also: 1 Corinthians 2:9; James 5:8; 1 Peter 1:22.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

Study Notes — Acts 14:17

Show Verse Quote Highlights

Context
Cross References
Acts 14:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 14:17
Jamieson-Fausset-Brown on Acts 14:17
Matthew Poole's Commentary on Acts 14:17
Trapp's Commentary on Acts 14:17
Ellicott's Commentary on Acts 14:17
Adam Clarke's Commentary on Acts 14:17
Cambridge Bible on Acts 14:17
Barnes' Notes on Acts 14:17
Sermons on Acts 14:17

Context — The Visit to Lystra and Derbe

15“Men, why are you doing this? We too are only men, human like you. We are bringing you good news that you should turn from these worthless things to the living God, who made heaven and earth and sea and everything in them. 16In past generations, He let all nations go their own way.

17Yet He has not left Himself without testimony to His goodness: He gives you rain from heaven and fruitful seasons, filling your hearts with food and gladness.”

18Even with these words, Paul and Barnabas could hardly stop the crowds from sacrificing to them. 19Then some Jews arrived from Antioch and Iconium and won over the crowds. They stoned Paul and dragged him outside the city, presuming he was dead.

Cross References

	Reference	Text (BSB)
1	Romans 1:19–20	For what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.
2	Joel 2:23	Be glad, O children of Zion, and rejoice in the LORD your God, for He has given you the autumn rains for your vindication. He sends you showers, both autumn and spring rains, as before.
3	Job 5:10	He gives rain to the earth and sends water upon the fields.
4	Deuteronomy 11:14	then I will provide rain for your land in season, the autumn and spring rains, that you may gather your grain, new wine, and oil.
5	Isaiah 5:6	I will make it a wasteland, neither pruned nor cultivated, and thorns and briers will grow up. I will command the clouds that rain shall not fall on it.”
6	Jeremiah 5:24	They have not said in their hearts, ‘Let us fear the LORD our God, who gives the rains, both autumn and spring, in season, who keeps for us the appointed weeks of harvest.’
7	Ezekiel 34:26	I will make them and the places around My hill a blessing. I will send down showers in season—showers of blessing.
8	Deuteronomy 8:12–14	Otherwise, when you eat and are satisfied, when you build fine houses in which to dwell, and when your herds and flocks grow large and your silver and gold increase and all that you have is multiplied, then your heart will become proud, and you will forget the LORD your God who brought you out of the land of Egypt, out of the house of slavery.
9	Psalms 147:7–8	Sing to the LORD with thanksgiving; make music on the harp to our God, who covers the sky with clouds, who prepares rain for the earth, who makes grass to grow on the hills.
10	Psalms 19:1–4	The heavens declare the glory of God; the skies proclaim the work of His hands. Day after day they pour forth speech; night after night they reveal knowledge. Without speech or language, without a sound to be heard, their voice has gone out into all the earth, their words to the ends of the world. In the heavens He has pitched a tent for the sun.

Acts 14:17 Summary

[This verse reminds us that God is always showing us His love and care, even if we don't know Him yet. He does this by providing for our basic needs, like food and water, and by giving us beautiful things to enjoy, like sunshine and fruitful seasons (as seen in Psalm 104:10-14). By doing these things, God is revealing His character and inviting us to know Him personally, as described in Romans 1:20. As we experience God's goodness, we can respond by turning to Him in gratitude and worship, and by sharing the good news of His love with others.]

Frequently Asked Questions

What does it mean that God has not left Himself without testimony to His goodness?

This means that even though people may not know God personally, He still shows His kindness and care for them through the natural world, as seen in Acts 14:17, and this is a reflection of His character as described in Psalm 19:1-6 and Romans 1:20.

How does God give us rain from heaven and fruitful seasons?

God provides for our physical needs through the natural cycles of nature, as described in Matthew 5:45 and Psalm 104:10-14, and this is a demonstration of His love and care for all people, regardless of their relationship with Him.

What is the significance of God filling our hearts with food and gladness?

This phrase highlights God's desire for people to experience joy and satisfaction in life, which is a theme seen throughout Scripture, including in Ecclesiastes 3:13 and 1 Timothy 6:17, and points to the ultimate satisfaction that can be found in knowing Him personally.

How can we respond to God's testimony of goodness in our lives?

We can respond by turning to Him in gratitude and worship, as seen in Acts 14:15, and by recognizing that our ultimate satisfaction and joy can only be found in a personal relationship with Him, as described in John 15:11 and Philippians 4:4-7.

Reflection Questions

How have I experienced God's goodness and provision in my life, and how can I express gratitude to Him for these blessings?
In what ways can I see God's care and kindness in the natural world around me, and how can this deepen my appreciation for His character?
What are some ways that I can share the good news of God's love and care with others, as Paul and Barnabas did in Acts 14:15?
How can I cultivate a sense of joy and gladness in my life, and what role does my relationship with God play in this?

Gill's Exposition on Acts 14:17

Nevertheless, he left not himself without witness,.... Of his kindness and goodness to them, during this long interval and period of time; for they had not the written law, yet they were not

Jamieson-Fausset-Brown on Acts 14:17

Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.

Matthew Poole's Commentary on Acts 14:17

These words are to prevent that cavil, Why does God yet complain? and inform them, that though God had not given them, nor their ancestors, his laws written in tables of stone, as he had given to the Jews; yet they had the law written in their hearts, which they had not obeyed, though God’ s manifold mercies, his works of creation and providence, had testified unto them, that he only was to be feared and worshipped. How many witnesses hath God against sinful man, when every creature and providence speaks his power, wisdom, goodness, &c., and call upon us to love and obey him? Every creature tells us that God made it, &c.

Trapp's Commentary on Acts 14:17

17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. Ver. 17. He left not himself] Here they might object, that God in suffering men so to wander, showed not himself so kind and bountiful. The apostle answers, that God had sufficiently sealed up his general love and goodness, in doing good, giving rain from heaven, &c. Stars are the storehouses of God’ s good treasure, which he openeth to our profit, Deuteronomy 28:12. By their influence they make a scatter of riches upon the earth, which good men gather, bad men scramble for. Every of the heavenly bodies is a purse of gold, out of which God throws down riches and plenty upon the earth. And fruitful seasons] If St Paul had thought well of the Sibyl’ s oracles (saith learned Beza) it was wonder he had not here mentioned them. Casaubon and Obsopaeus reckon them for no better than officious lies.

Ellicott's Commentary on Acts 14:17

(17) He left not himself without witness.—Here again we have the outline of what is afterwards expanded (Romans 1:19-20). In speaking to peasants like those at Lystra, St. Paul naturally dwells most on the witness given through the divine goodness as manifested in nature. In addressing philosophers at Athens and at Rome, he points to the yet fuller witness of consciousness and conscience (Acts 17:28; Romans 2:14-15). In that he did good.—Better, as expressing the continuous manifestation of the divine will, “working good, giving rain, filling our hearts.” The MSS. vary, some giving “us” and “our,” and some “you” and “your.” The former is more characteristic of the sympathy which led St. Paul to identify himself with Gentile as well as Jew. The “joy of harvest” (Isaiah 9:3) was the common inheritance of each. The latter words in the Greek, from “giving us rain from heaven,” are so distinctly rhythmical that they suggest the thought that St. Paul quotes from some hymn of praise which he had heard in a harvest or vintage festival, and which, as with the altar to the Unknown God at Athens, he claims as due to Him whom men ignorantly worshipped. (See Note on Acts 17:23.)

Adam Clarke's Commentary on Acts 14:17

Verse 17. He left not himself without witness] Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious providence; doing them good in general; giving then rain to fertilize their grounds, and fruitful seasons as the result; so that grass grew for the cattle and corn for the service of man. Filling our hearts with food] Giving as much food as could reasonably be wished, so that gladness, or general happiness, was the result. Such was the gracious provision made for man, at all times, that the economy and bounty of the Divine Being were equally evidenced by it. He never gives less than is necessary, nor more than is sufficient. His economy forbids men to waste, by going them in general no profusion. His bounty forbids them to want, by giving as much as is sufficient for all the natural wants of his creatures. By not giving too much, he prevents luxury and riot: by giving enough, he prevents discontent and misery. Thus he does mankind good, by causing his rain to descend upon the just and the unjust, and his sun to shine upon the evil, and the good. Thus he is said not to have left himself without witness: for his providential dealings are the witnesses of his being, his wisdom, and his bounty; and thus the invisible things of God, even his eternal power and Godhead, were clearly seen, being understood by the things which are made, Romans 1:20. Therefore those who continued to worship stocks and stones were without excuse. These were great and striking truths; and into what detail the apostles now went, we cannot say; but it is likely that they spoke much more than is here related, as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice.

Cambridge Bible on Acts 14:17

17. he left not himself without witness] This is the same argument which the Apostle employs (Acts 17:27) to the more philosophic multitude whom he addressed on Mars’ hill. God’s natural teaching is meant to speak alike to all men. Cp. also the similar reasoning in Romans 1:19-20.and gave us rain] The oldest MSS. read “gave you,” and this is the more natural language, for the Apostle could not include himself among those to whom God’s appeal was made through the gifts of nature only.A few rather unusual words and forms which occur in this verse have suggested to some that we have here a fragment of a Greek poem on the bounties of nature, which the Apostle quotes, as he sometimes does quote the Greek poets, to illustrate his speech from the language familiar to his hearers. Attempts have therefore been made to arrange the words into some dithyrambic metre. But it is hardly probable that St Paul would quote Greek poetry to the people in Lycaonia, to whom Greek was not sufficiently familiar for them to appreciate its literature to the extent which this supposition presumes, and certainly the other quotations which he makes from Greek authors (Acts 17:28; 1 Corinthians 15:33; Titus 1:12) are used to much more cultured audiences.

Barnes' Notes on Acts 14:17

Nevertheless - Though he gave them no revelation. He left not himself without witness - He gave demonstration of his existence and of his moral character. In that he did good - By doing good.

Sermons on Acts 14:17

	Sermon	Description
	Be Sure by Bill McLeod	In this sermon, the speaker begins by sharing a conversation he had with someone who had committed a serious crime but claimed to have found salvation. The speaker emphasizes that
	Acts 14_pt1 by Bill Gallatin	In this sermon, the preacher emphasizes the message of grace and redemption. He highlights that God loves His people and desires to show Himself faithful. The preacher also discuss
	The Character of God by Timothy Dwight	Timothy Dwight preaches on the story of Job, a righteous man who faced immense suffering and accusations from his friends. Despite his trials, Job maintained his integrity and even
	Man's Misconceptions of the Works of God. by Horatius Bonar	Horatius Bonar emphasizes that God's governance and judgment over nations are evident through natural phenomena, which serve as His voice and means of communication with humanity.
	Four Voices: Part 1 by Warren Wiersbe	Warren Wiersbe preaches on the importance of discernment in a noisy world filled with conflicting voices, emphasizing the need for truth amidst propaganda. He highlights the four v
	A Message to Fools and the Slow of Heart by Carter Conlon	This sermon from Luke chapter 24, titled 'A Message to Fools and the Slow of Heart,' emphasizes the importance of returning to God's presence and truth, highlighting the danger of
	Wonders of God-02 Psalm 8-the Starry Heavens by William MacDonald	In this sermon, the speaker reflects on the beauty and power of God's creation, specifically focusing on the sun and the stars. He emphasizes that God's understanding is infinite a