Acts 17:23

Acts 17:23 in Multiple Translations

Berean Standard Bible BSB

For as I walked around and examined your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. Therefore what you worship as something unknown, I now proclaim to you.

King James Version KJV

For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

American Standard Version ASV

For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you.

Bible in Basic English BBE

For when I came by, I was looking at the things to which you give worship, and I saw an altar with this writing on it, TO THE GOD OF WHOM THERE IS NO KNOWLEDGE. Now, what you, without knowledge, give worship to, I make clear to you.

Free Bible Version FBV

As I was walking along, looking at your shrines, I found an altar that had the inscription, ‘To an Unknown God.’ This unknown God whom you worship is the one I'm describing to you.

Geneva Bible 1599 GNV

For as I passed by, and behelde your deuotions, I founde an altar wherein was written, VNTO THE VNKNOWEN GOD. Whom ye then ignorantly worship, him shewe I vnto you.

Young's Literal Translation YLT

for passing through and contemplating your objects of worship, I found also an erection on which had been inscribed: To God — unknown; whom, therefore — not knowing — ye do worship, this One I announce to you.

World English Bible WEB

For as I passed along and observed the objects of your worship, I also found an altar with this inscription: ‘TO AN UNKNOWN GOD.’ What therefore you worship in ignorance, I announce to you.

Noah Webster Bible WBS

For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I to you.

Douay-Rheims 1899 DRV

For passing by, and seeing your idols, I found an altar also, on which was written: To the unknown God. What therefore you worship, without knowing it, that I preach to you:

Translation for Translators T4T

I say that because, while I was walking along and observing the objects that represent different gods that you worship, I even saw an altar that had these words that someone had carved on it: THIS HONORS THE GOD THAT WE(exc) DO NOT KNOW. So now I will tell you about that God whom you worship but you do not know.

Plain English Version PEV

I walked around this city, and I saw a lot of statues that you set up, to show respect to a lot of gods. And I saw a stone table that you set up, and you wrote on it, ‘This is for that god that we don’t know.’ Look, you don’t know that God, but you show respect to him anyway. Listen, I do know him, so now I want to tell you all about him. I’ll tell you about that God that you don’t know.

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Berean Amplified Bible — Acts 17:23

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Acts 17:23 Interlinear (Deep Study)

BIB

GRK διερχομενος γαρ και αναθεωρων τα σεβασματα υμων ευρον και βωμον εν ω επεγεγραπτο αγνωστω θεω ον ουν αγνοουντες ευσεβειτε τουτον εγω καταγγελλω υμιν

διερχομενος dierchomai G1330 to pass through Verb-PNP-NSM

γαρ gar G1063 for Conj

και kai G2532 and Conj

αναθεωρων anatheōreō G333 to contemplate Verb-PAP-NSM

τα ho G3588 the/this/who Art-APN

σεβασματα sebasma G4574 object of worship Noun-APN

υμων su G4771 you Pron-2GP

ευρον ehuriskō G2147 to find/meet Verb-2AAI-1S

και kai G2532 and Conj

βωμον bōmos G1041 altar Noun-ASM

εν en G1722 in/on/among Prep

ω hos, hē G3739 which Rel-DSM

επεγεγραπτο epigraphō G1924 to write on Verb-LPI-3S

αγνωστω agnōstos G57 unknown Adj-DSM

θεω theos G2316 God Noun-DSM

ον hos, hē G3739 which Rel-ASM

ουν oun G3767 therefore/then Conj

αγνοουντες agnoeō G50 be ignorant Verb-PAP-NPM

ευσεβειτε eusebeō G2151 to show piety Verb-PAI-2P

τουτον ohutos G3778 this/he/she/it Dem-ASM

εγω egō G1473 I/we Pron-1NS

καταγγελλω katangellō G2605 to proclaim Verb-PAI-1S

υμιν su G4771 you Pron-2DP

Greek Word Study

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Greek Word Reference — Acts 17:23

διερχομενος dierchomai G1330 "to pass through" Verb-PNP-NSM

To pass through means to traverse or go from one side to the other. In the Bible, it is used in Matthew 19:24 and Luke 2:35 to describe moving from one place to another.

Definition: δι-έρχομαι [in LXX for אֵבֶר, הָלַךְ, בּוֹא, etc. ;] __1. to go through, pass through; __(a) of things: Mat.19:24, Mrk.10:25, Luk.2:35, al.; __(b) of persons: Luk.19:4; with accusative loc., Luk.19:1, Heb.4:14, Act.12:10; before διά, with genitive loc., Mat.12:43, 1Co.10:1; before εἰς, Mrk.4:35; ἕως, Luk.2:15. __2. to go about: Luk.9:6, Act.20:25; of a report, to spread, go abroad (Thuc.), Luk.5:15 (AS)

Usage: Occurs in 41 NT verses. KJV: come, depart, go (about, abroad, everywhere, over, through, throughout), pass (by, over, through, throughout), pierce through, travel, walk through See also: 1 Corinthians 10:1; Acts 19:1; Hebrews 4:14.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

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.

αναθεωρων anatheōreō G333 "to contemplate" Verb-PAP-NSM

Means to contemplate or consider something carefully, like observing and thinking about it, as seen in Acts 17:23 and Hebrews 13:7. The KJV translates it as behold or consider.

Definition: ἀνα-θεωρέω, -ῶ to observe carefully, consider well: Act.17:23, Heb.13:7 (Diod., al.).† (AS)

Usage: Occurs in 2 NT verses. KJV: behold, consider See also: Acts 17:23; Hebrews 13:7.

τα ho G3588 "the/this/who" Art-APN

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.

σεβασματα sebasma G4574 "object of worship" Noun-APN

An object of worship is something people adore, like a god or altar, as seen in Acts 17:23. It's what people focus on and give their devotion to, whether it's the true God or a false one.

Definition: σέβασμα, -τος, τό (σεβάζομαι), [in LXX: Wis.14:20 15:17, Da TH Bel 1:27 * ;] an object of worship: Act.17:23, 2Th.2:4.† (AS)

Usage: Occurs in 2 NT verses. KJV: devotion, that is worshipped See also: 2 Thessalonians 2:4; Acts 17:23.

υμων su G4771 "you" Pron-2GP

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.

ευρον ehuriskō G2147 "to find/meet" Verb-2AAI-1S

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Definition: εὑρίσκω, [in LXX chiefly for מצא, also for נשׂג hi., etc. ;] to find, with or without previous search: absol., opposite to ζητέω, Mat.7:7, 8 Luk.11:9, 10; with accusative, Mat.2:8, Mrk.1:37, Act.13:22, 2Ti.1:17, al.; pass., οὐχ εὑ., of disappearance, Heb.11:5, Rev.16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, see Mayor, ICC, in l.), 2Pe.3:10, WH, R, mg. Metaphorical, to find, find out by inquiry, learn, discover: Luk.19:48, Act.4:21; αἰτίαν, Jhn.18:38, Act.13:28, al.; pass., Mat.1:18, Luk.17:18, Rom.7:10, 1Co.4:2, Gal.2:17, 1Pe.1:7, Rev.5:4, al.; of attaining to the knowledge of God, εὑ. θεόν, Act.17:27; pass., Rom.10:20 (LXX). Mid., to find for oneself, gain, procure, obtain: with accusative of thing(s), λύτρωσιν, Heb.9:12; act. in same sense (so cl. poets, but not in Attic prose), Mat.10:39 11:29, Luk.1:30, Act.7:46, 2Ti.1:18, al. (cf. ἀν-ευρίσκω). (AS)

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

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.

βωμον bōmos G1041 "altar" Noun-ASM

An altar is a raised platform for sacrifices, as seen in Acts 17:23, where Paul encounters one in Athens.

Definition: βωμός, -οῦ, ὁ (βαίνω), [in LXX (Hex.) for מִזְבֵּחַ, in Proph., chiefly for בָּמָה ;] __1. any raised place, a platform. __2. an altar: Act.17:23 (cf. θυσιαστήριον and see DB, i, 75).† (AS)

Usage: Occurs in 1 NT verses. KJV: altar See also: Acts 17:23.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ω hos, hē G3739 "which" Rel-DSM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

επεγεγραπτο epigraphō G1924 "to write on" Verb-LPI-3S

To write something down, like inscribing a message on a stone. In the Bible, it's used in Mark 15:26 to describe the sign above Jesus' cross.

Definition: ἐπι-γράφω [in LXX for כָּתַב, Num.17:2; fig., Jer.31:33, al. ;] to write upon, inscribe: Mrk.15:26, Act.17:23, Rev.21:12; figuratively, Heb.8:10 (LXX) Heb.10:16.† (AS)

Usage: Occurs in 5 NT verses. KJV: inscription, write in (over, thereon) See also: Acts 17:23; Hebrews 10:16; Hebrews 8:10.

αγνωστω agnōstos G57 "unknown" Adj-DSM

Unknown refers to something or someone that is not recognized or identified, like the unknown God in Acts 17:23. This word is used to describe a lack of knowledge or understanding.

Definition: ἄγνωστος, -ον (γινώσκω), [in LXX: Wis.11:18 18:3, 2Ma.1:19 2:7 (Cremer, 157) * ;] unknown: Act.17:23 (cf. MM, VGT, see word).† (AS)

Usage: Occurs in 1 NT verses. KJV: unknown See also: Acts 17:23.

θεω theos G2316 "God" Noun-DSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

ον hos, hē G3739 "which" Rel-ASM

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

αγνοουντες agnoeō G50 "be ignorant" Verb-PAP-NPM

To be ignorant means lacking information or intelligence, as described in 1 Timothy 1:13 and Acts 13:27 and Romans 10:3.

Definition: ἀγνοέω, -ῶ (> ἁγνίζω), [in LXX for שָׁגָה, שָׁגַג, אָשַׁם, etc. ;] __1. to be ignorant, not to know: absol., Ι Ti 1:13, Heb.5:2; with accusative, Act.13:27 17:23, Rom.10:3, 2Co.2:11; ἐν οἷς, 2Pe.2:12; before ὅτι, Rom.2:4 6:3 7:1, 1Co.14:38; οὐ θέλω ὑμᾶς ἀγνοεῖν, a Pauline phrase: with accusative, Rom.11:25; before ὑπέρ, 2Co.1:8; περί, 1Co.12:1, 1Th.4:13. ὅτι, Rom.1:13, 1Co.10:1 (for similar usage in π., V. MM, VGT, see word). Pass.: 1Co.14:38, 2Co.6:9, Gal.1:22. __2. not to understand: with accusative, Mrk.9:32, Luk.9:45. † (AS)

Usage: Occurs in 21 NT verses. KJV: (be) ignorant(-ly), not know, not understand, unknown See also: 1 Corinthians 10:1; Acts 17:23; Hebrews 5:2.

ευσεβειτε eusebeō G2151 "to show piety" Verb-PAI-2P

To show piety is to worship and respect God, or support and respect parents. In Acts 17:23, it means to reverence God. It is about being devoted to God.

Definition: εὐ-σεβέω, -ῶ (εὐσεβής, which see), [in LXX: Dan LXX Sus 1:64, 4Ma.9:6 אR, 4Ma.11:5 4Mac 11:8 4Mac 11:23 4Mac 18:2 * ;] to reverence, show piety towards; with accusative (elsewhere more frequently before εἰς., περί, πρός): οἶκον, 1Ti.5:4; θεόν, Act.17:23 (Cremer, 525).† (AS)

Usage: Occurs in 2 NT verses. KJV: show piety, worship See also: 1 Timothy 5:4; Acts 17:23.

τουτον ohutos G3778 "this/he/she/it" Dem-ASM

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

εγω egō G1473 "I/we" Pron-1NS

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.

καταγγελλω katangellō G2605 "to proclaim" Verb-PAI-1S

To proclaim means to declare or announce something publicly, like Peter preaching about Jesus in Acts 3:24. It involves sharing important news or messages with others, as seen in Acts 16:21 and 17:23. This word is used to describe spreading the gospel.

Definition: κατ-αγγέλλω [in LXX: Pro.17:5 A, 2Ma.8:36 2Mac 9:17 * ;] __1. to proclaim, declare: with accusative of thing(s), Act.3:24 16:21 17:23; τ. ἀνάστασιν, Act.4:2; τ. λόγον τοῦ Θ., τ. Κ., Act.13:5 15:36; ὁδὸν σωτηρίας, Act.16:17; φῶς, Act.26:23; τ. μυστήριον τοῦ Θ., 1Co.2:1; τ. εὐαγγέλιον, 1Co.9:14; τ. θάνατον τοῦ Κ., 1Co.11:26; pass., ἄφεσις, Act.13:33; ὁ λόγος τοῦ Θ., Act.17:13; ἡ πίστις ὑμῶν, Rom.1:8; with accusative of person(s), of Christ, ὅν, Act.17:3, Col.1:28; τ. Χριστόν, Php.1:17; pass., Php.1:18. __2. to denounce (Xen., al.); (for comparison with ἀγγέλλω, ἀναγ-, ἀπαγ-, see Westc. on 1Jn.1:5; and cf. προ-καταγγέλλω).† (AS)

Usage: Occurs in 18 NT verses. KJV: declare, preach, shew, speak of, teach See also: 1 Corinthians 2:1; Acts 16:21; Romans 1:8.

υμιν su G4771 "you" Pron-2DP

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

Study Notes — Acts 17:23

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Context
Cross References
Acts 17:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 17:23
Jamieson-Fausset-Brown on Acts 17:23
Matthew Poole's Commentary on Acts 17:23
Trapp's Commentary on Acts 17:23
Ellicott's Commentary on Acts 17:23
Adam Clarke's Commentary on Acts 17:23
Cambridge Bible on Acts 17:23
Barnes' Notes on Acts 17:23
Whedon's Commentary on Acts 17:23
Sermons on Acts 17:23

Context — Paul’s Address in the Areopagus

21Now all the Athenians and foreigners who lived there spent their time doing nothing more than hearing and articulating new ideas. 22Then Paul stood up in the meeting of the Areopagus and said, “Men of Athens, I see that in every way you are very religious.

23For as I walked around and examined your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. Therefore what you worship as something unknown, I now proclaim to you.

24The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples made by human hands. 25Nor is He served by human hands, as if He needed anything, because He Himself gives everyone life and breath and everything else.

Cross References

	Reference	Text (BSB)
1	John 4:22	You worship what you do not know; we worship what we do know, for salvation is from the Jews.
2	Galatians 4:8–9	Formerly, when you did not know God, you were slaves to those who by nature are not gods. But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again?
3	John 17:3	Now this is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent.
4	John 17:25	Righteous Father, although the world has not known You, I know You, and they know that You sent Me.
5	1 Corinthians 1:21	For since in the wisdom of God the world through its wisdom did not know Him, God was pleased through the foolishness of what was preached to save those who believe.
6	Acts 17:30	Although God overlooked the ignorance of earlier times, He now commands all people everywhere to repent.
7	2 Thessalonians 2:4	He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God.
8	Romans 1:28	Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done.
9	2 Corinthians 4:4–6	The god of this age has blinded the minds of unbelievers so they cannot see the light of the gospel of the glory of Christ, who is the image of God. For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,” made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ.
10	1 Timothy 1:17	Now to the King eternal, immortal, and invisible, the only God, be honor and glory forever and ever. Amen.

Acts 17:23 Summary

[Acts 17:23 shows us that even in a culture very different from our own, God can use our efforts to reach people with the gospel. Paul noticed an altar with the inscription 'TO AN UNKNOWN GOD' and used it as an opportunity to tell them about the one true God. This verse reminds us that God is always at work, even when we don't realize it, as seen in Romans 8:28. By being sensitive to the culture and beliefs of those around us, we can find ways to share the love of God with them, just as Paul did with the Athenians, and as encouraged in Matthew 28:19-20.]

Frequently Asked Questions

What does the altar to the unknown god represent in Acts 17:23?

The altar represents the Athenians' attempt to cover all their bases in worship, acknowledging that there may be a god they do not know about, as seen in their inscription 'TO AN UNKNOWN GOD', which Paul uses as a starting point to proclaim the one true God to them, as also noted in Romans 1:20-21.

How does Paul's approach in Acts 17:23 relate to evangelism today?

Paul's approach shows us that we can use the existing knowledge and beliefs of others as a bridge to share the gospel, just as he did with the Athenians, highlighting the fact that the God who made the world is the one they were unknowingly worshiping, a concept also seen in Psalm 19:1-4.

What can we learn from the fact that the Athenians had an altar to an unknown god?

This shows that even in their polytheistic beliefs, the Athenians had a sense that there was something more, something beyond their known gods, which is a common thread throughout human history, as seen in Ecclesiastes 3:11, where God has put eternity in the human heart.

How does Acts 17:23 demonstrate Paul's respect for the culture of the Athenians?

By acknowledging and using the altar to the unknown god as a point of contact, Paul demonstrates his willingness to understand and engage with the culture of the people he is evangelizing, rather than simply imposing his own beliefs, a principle also reflected in 1 Corinthians 9:22-23.

Reflection Questions

What are some ways that I, like the Athenians, may be unknowingly worshiping God without recognizing Him?
How can I, like Paul, use the existing knowledge and beliefs of others as a bridge to share the gospel?
In what ways can I demonstrate respect for the culture of those around me while still proclaiming the truth of the gospel?
What are some 'altars to unknown gods' in my own life that I need to acknowledge and surrender to the one true God?
How does recognizing the innate human sense of something more, as seen in the Athenians' altar, inform my approach to sharing the gospel with others?

Gill's Exposition on Acts 17:23

For as I passed by,.... Or "through"; that is, through the city of Athens: and beheld your devotions; not so much their acts of worship and religion, as the gods which they worshipped; in which sense

Jamieson-Fausset-Brown on Acts 17:23

For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

Matthew Poole's Commentary on Acts 17:23

Devotions; any thing unto which Divine worship and honour is given. To the unknown God: it is storied, that in a plague time, when the Athenians had wearied themselves with their supplications unto all the gods of their country, they were advised by Epaminondas (a devout man amongst them) to erect an altar unto that god who had the power over that disease, whosoever he was; which because they did not know, and would be sure not to omit in their devotions, they erected an altar unto him under the name of The unknown God. Some say, there was a more general inscription, To the gods of Asia, Europe, and Africa, to the unknown and strange gods; though the inscription the apostle mentions in the singular number, might be usual too: for the Athenians, who entertained all manner of gods, fearing lest there should be any which they had not heard of, for their greater security, as they imagined, would have an altar for such also. Now this unknown God, St. Paul says, which was worshipped by them, was the true God: for, 1. They had an apprehension that Christ was the true God, whilst that wonderful eclipse at his death was effectually considered amongst them. Hence it is said, that Dionysius cried out, Deus ignotus in carnepatitur. Now the unknown God suffers in the flesh. 2. The God of the Jews, whose name the Jews took to be so ineffable that they would not undertake to speak it, and who was not wholly unknown to Plato and Pythagoras, and who is truly invisible and incomprehensible, might upon that account be thus styled amongst them.

Trapp's Commentary on Acts 17:23

23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. Ver. 23. I found an altar] A high altar, βωμος, seems to come from αξδ a high place. St Paul, as he preached without a pulpit, Acts 17:17, so he takes his text off one of their altars. Anything serves turn, so he may do good. To the unknown God] That uncertainty that attends idolatry caused those mariners to call every man to his God, Jonah 1:5. And lest they might all mistake the true God, they awaken Jonas also to call upon his God. Hence these Athenians worship an unknown God; and hence, the heathens generally closed their petitions with Diique Deaeque omnes. All gods and godesses. (Serv. in Georg. i.) Pausanias (in Attic.) mentioneth this altar, To the unknown God. Lucian saith the neighbour countries would swear by him unknown at Athens. The cause of erecting this altar some affirm to have been a fearful vision appearing to Philippides (sent ambassador to the Lacedaemonians concerning aid against the Persians), and complaining that he (that is, the great god Pan) was neglected and other gods worshipped, promising likewise his help. They therefore being victorious, and fearing the like event, built a temple and altar to the unknown God. Others say, that the plague being hot at Athens, and no help to be had from their gods, they surmising some other power to have sent and set on the disease, set up this altar, on which was written, To the gods of Asia, Europe, and Africa, to the unknown and strange God. (Justin Martyr, Oecumen. θεοιςΑσιαςκαιευρωπηςκαιΛιβυης, θεωαγνωστωκαιξενω..

Ellicott's Commentary on Acts 17:23

(23) I perceive that in all things ye are too superstitious.—Better, I observe you as being in all things more fearful of the gods than others. It is not easy to express the exact force of the Greek adjective. “Superstitious” is, perhaps, too strong on the side of blame; “devout,” on the side of praise. The word which the Athenians loved to use of themselves (theosebκs, a worshipper of God) exactly answers to the latter term. This St. Paul will not use of idolators, and reserves it for those who worship the one living and true God, and he uses a word which, like our “devotee,” though not offensive, was neutral with a slight touch of disparagement. The deisidaimτn is described at some length in the Characters of Theophrastus, the La Bruyere of classical literature (c. 17), as one who consults soothsayers, and is a believer in omens, who will give up a journey if he sees a weasel on the road, and goes with his wife and children to be initiated into the Orphic mysteries. Nikias, the Athenian general, ever oppressed with the sense of the jealousy of the gods, and counter-ordering important strategic movements because there was an eclipse of the moon (Thucyd. vii. 50), is a conspicuous instance of the deisidaimτn in high places. The Stoic Emperor, Marcus Aurelius (Meditt. i. 16), congratulates himself on not being such a deisidaimτn, while he gives thanks that he has inherited his mother’s devotion (theosebes) (i. 2). The opening words would gain, and were perhaps meant to gain, the ears of the philosophers. Here, they would say, is one who, at least, rises, as we do, above the religion of the multitude. As I passed by, and beheld your devotions.—Better, as I passed by, and was contemplating the objects of your worship. The English word appears to have been used in its old sense, as meaning what the Greek word means—the object, and not the act, of devotion. So, Wiclif gives “your mawmetis”—i.e., “your idols.” Tyndale, Cranmer, and the Geneva version give “the manner how ye worship your gods.” The Rhemish follows “Wiclif, and gives “your idols.” I found an altar with this inscription, TO THE UNKNOWN GOD.—The Greek of the inscription has no article, and might, therefore, be rendered TO AN UNKNOWN GOD, as though it had been consecrated as a votive offering for benefits which the receiver was unable to assign to the true donor among the “gods many and lords many” whom he worshipped. So interpreted, it did not bear its witness directly to any deeper thoughts than those of the popular poly-theism, and stands on the same footing as the altars TO UNKNOWN GODS, which are mentioned by Pausanias (i. 1-4) as set up in the harbour and streets of Athens, or to the description which Theophrastus gives (as above) of the deisidaimτn as asking the soothsayers, after he has had a disquieting dream, to what god or goddess he ought to pray.

Adam Clarke's Commentary on Acts 17:23

Verse 23. Beheld your devotions] σεβασματα, The objects of your worship; the different images of their gods which they held in religious veneration, sacrificial instruments, altars, c., c. TO THE UNKNOWN GOD.] ΑΓΝΩΣΤΩΘΕΩ. That there was an altar at Athens thus inscribed, we cannot doubt after such a testimony though St. Jerome questions it in part for he says St. Paul found the inscription in the plural number, but, because he would not appear to acknowledge a plurality of gods, he quoted it in the singular: Verum, quia Paulus non pluribus Diis indigebat ignotis, sed uno tantum ignoto Deo, singulari verbo usus est. Epist. ad Magn. This is a most foolish saying: had Paul done so, how much would such a begging of the question have prejudiced his defence in the minds of his intelligent judges! OEcumenius intimates that St. Paul does not give the whole of the inscription which this famous altar bore; and which he says was the following: ΘεοιςΑσιαςκαιΕυρωπηςκαιΛιβυης, ΘεῳαγνωϚῳκαιξενῳ, To the gods of Asia, and Europe, and Africa: TO THE UNKNOWN and strange GOD. Several eminent men suppose that this unknown god was the God of the Jews; and, as his name יהוה was considered by the Jews as ineffable, the ΘεοςαγνωϚος may be considered as the anonymous god; the god whose name was not known, and must not be pronounced. That there was such a god acknowledged at Athens we have full proof. Lucian in his Philopatris, cap. xiii. p. 769, uses this form of an oath: νητοναγνωϚοντονενΑθηναις, I swear by the UNKNOWN GOD at ATHENS. And again, cap. xxix. 180: ἡμειςδετονενΑθηναιςαγνωϚονεφευροντεςκαιπροσκυνησαντες, χειραςειςουρανονεκτειναντες, τουτῳευχαριϚησομενὡςκαταξιωθεντες, c. We have found out the UNKNOWN god at ATHENS-and worshipped him with our hands stretched up to heaven and we will gave thanks unto him, as being thought worthy to be subject to this power. Bp. Pearce properly asks, Is it likely that Lucian, speaking thus, (whether in jest or in earnest,) should not have had some notion of there being at Athens an altar inscribed to the unknown God? Philostratus, in vit. Apollon. vi. 3, notices the same thing, though he appears to refer to several altars thus inscribed: καιταυταΑθηνῃσι, οὑκαιαγνωϚωνΘεωνβωμοιἱδρυνται, And this at ATHENS, where there are ALTARS even to the UNKNOWN GODS. Pausanias, in Attic. cap. 1. p. 4, edit. Kuhn., says that at Athens there are βωμοιΘεωντωνονομαζομενωναγνωϚων, altars of gods which are called, The UNKNOWN ones. Minutius Felix says of the Romans, Aras extruunt etiam ignotis numinibus. "They even build altars to UNKNOWN DIVINITIES." And Tertullian, contra Marcion, says, Invenio plane Diis ignotis aras prostitutas: sed Attica idolatria est. "I find altars allotted to the worship of unknown gods: but this is an Attic idolatry." Now, though in these last passages, both gods and altars are spoken of in the plural number; yet it is reasonable to suppose that, on each, or upon some one of them, the inscription αγνωϚῳΘεῳ, To the unknown god, was actually found.

Cambridge Bible on Acts 17:23

23. For as I passed by (along)] The word refers to the whole of the Apostle’s walk about the city.and beheld your devotions] Better, “and noticed the objects of your worship.” (With R. V.) The verb is that which in the previous verse is translated “I perceive,” only that here it is strengthened by a preposition which gives it the force of “fully observe.” The Apostle had not only seen the statues but read the inscriptions. The noun can only mean “a thing that is worshipped” not “the act of worship” as is the sense of the A. V.I found an altar] The Greek has an emphatic conjunction, which might be represented by “I found also an altar,” i.e. beside other things which I noticed.TO THE UNKNOWN GOD] The original has no article and would be correctly rendered “To an unknown God.” But it is not always correct to omit the article in English because it does not appear in the original: here however it does not influence the meaning. When the altar was erected, it was in consequence of some visitation of which the cause was not apparent, and which could be ascribed to none of the existing divinities. We may conceive the Athenians speaking of the power which caused the visitation either as “an unknown God” or as “the unknown God” whose wrath they would deprecate, and, in an inscription, representing all that was intended without the article. We have abundant evidence of the existence in Athens of such altars as that to which St Paul alludes. But the words in which they are described generally run in the plural number, and speak of “the unknown gods.” Thus Pausanias (i. i. 4) describing one of the ports of Athens tells us that there were there “altars to gods styled unknown” and Philostratus in his Life of Apollonius says “at Athens there are erected altars for unknown gods.” There is a like allusion in (pseudo) Lucian’s Philo-patris, but it is doubtful whether that is not drawn from this passage of the Acts. And Jerome writing on Titus 1:12, says “The inscription on the altar was not, as Paul stated, ‘To the unknown God’ but ‘To the unknown gods of Asia and Europe and Africa, to unknown and foreign Gods.’ But, because Paul required to speak of only one unknown God, he used the word in the singular.” But it is better to suppose that St Paul saw what he says he saw, and as evidence that such an inscription was not improbable, we may quote the Latin inscription found on an altar at Ostia, now in the Vatican, representing a sacrificial group in connexion with the worship of Mithras, the Sun-god of the later Persian mythology (Orelli, Inscr. Gel. ii. 5000), “Signum indeprehensibilis dei” which is a very near approach in Latin to what the Greek inscription to which the Apostle alludes would mean. The word “unknown” must not be pressed too far into the sense of “unknowable,” because of what comes after.

Barnes' Notes on Acts 17:23

For as I passed by - Greek: “For I, coming through, and seeing, etc.” And beheld - Diligently contemplated; attentively considered ἀναθεωρῶν anatheōrōn.

Whedon's Commentary on Acts 17:23

23. Devotions—The Greek word signifies rather the apparatus of worship, such as temples, altars, and the like.

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	Service: Are We Disciplined to Obey God or Impulse? by Oswald Chambers	Oswald Chambers emphasizes the importance of focusing on God in all aspects of our work, urging us to maintain a childlike worshipful heart and to avoid distractions that hinder ou