Acts 17
The full text of Acts 17 in the Trinity Bible Version — clear modern English, translated from the original Greek. Free to read.
1 When they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.
2 As was his custom, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures,
3 explaining and proving that the Messiah had to suffer and rise from the dead. "This Jesus I am telling you about is the Messiah," he said.
4 Some of the Jews were persuaded and joined Paul and Silas, along with a large number of devout Greeks and quite a few prominent women.
5 But the Jews who refused to believe were jealous; so they rounded up some bad characters from the marketplace, formed a mob, and started a riot in the city. They rushed to Jason's house in search of Paul and Silas in order to bring them out to the crowd.
6 But when they did not find them, they dragged Jason and some other believers before the city officials, shouting, "These men who have turned the world upside down have come here too,
7 and Jason has welcomed them into his house. They are all defying Caesar's decrees, saying that there is another king, one called Jesus."
8 When they heard this, the crowd and the city officials were thrown into turmoil.
9 Then they made Jason and the others post bond and let them go.
10 As soon as it was night, the believers sent Paul and Silas away to Berea. On arriving there, they went to the Jewish synagogue.
11 Now the Bereans were more open-minded than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.
12 As a result, many of them believed, along with quite a few prominent Greek women and many Greek men.
13 But when the Jews in Thessalonica learned that Paul was preaching the word of God at Berea too, they went there as well, agitating the crowds and stirring them up.
14 The believers immediately sent Paul to the coast, but Silas and Timothy stayed behind in Berea.
15 Those who escorted Paul brought him as far as Athens and then left with instructions for Silas and Timothy to join him as soon as possible.
16 While Paul was waiting for them in Athens, he was deeply distressed to see that the city was full of idols.
17 So he reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there.
18 A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, "What is this babbler trying to say?" Others remarked, "He seems to be advocating foreign gods." They said this because Paul was preaching the good news about Jesus and the resurrection.
19 Then they took him and brought him to a meeting of the Areopagus, where they said to him, "May we know what this new teaching is that you are presenting?
20 You are bringing some strange ideas to our ears, and we would like to know what they mean."
21 (All the Athenians and the foreigners who lived there spent their time doing nothing but talking about and listening to the latest ideas.)
22 Paul then stood up in the meeting of the Areopagus and said: "People of Athens! I see that in every way you are very religious.
23 For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. So you are ignorant of the very thing you worship — and this is what I am going to proclaim to you.
24 "The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands.
25 And he is not served by human hands, as if he needed anything. Rather, he himself gives everyone life and breath and everything else.
26 From one man he made every nation of the human race, so that they should inhabit the whole earth; and he marked out their appointed times and the boundaries of where they would live.
27 God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us.
28 "For in him we live and move and have our being." As some of your own poets have said, "We are his offspring."
29 Therefore since we are God's offspring, we should not think that the divine being is like gold or silver or stone — an image made by human design and skill.
30 In the past God overlooked such ignorance, but now he commands all people everywhere to repent.
31 For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead."
32 When they heard about the resurrection of the dead, some of them sneered, but others said, "We want to hear you again on this subject."
33 At that, Paul left the council.
34 Some of the people became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and others with them.
Translation notes (9)
- Acts 17:6a The title politarchas, 'city officials', refers to the politarchs, a magistracy attested in inscriptions from Thessalonica, including one from the Vardar Gate. The charge renders anastatōsantes (ἀναστατώσαντες), literally 'having unsettled' or 'stirred up' the oikoumenē, 'inhabited world'; the idiom conveys an accusation of political sedition rather than mere disturbance.
- Acts 17:7a Greek basilea heteron (βασιλέα ἕτερον), 'another king', frames the charge as treason, echoing the accusation brought against Jesus himself before Pilate (Luke 23:2). The dogmata, 'decrees', of Caesar likely refers to imperial edicts against predicting a change of ruler, making the proclamation of a rival king a capital offense in a Roman-aligned city like Thessalonica.
- Acts 17:16a Greek kateidōlos (κατείδωλος), 'full of idols', appears nowhere else in ancient literature and may be Luke's coinage; ancient writers such as Pausanias confirm Athens' extraordinary density of shrines and images. The phrase rendered 'deeply distressed' is literally 'his spirit was provoked within him', using parōxyneto, the verb behind the English word paroxysm.
- Acts 17:18a The insult spermologos (σπερμολόγος), 'babbler', literally denotes a seed-picking bird, and in Athenian slang mocked one who scavenged scraps of others' ideas and retailed them secondhand. The plural 'foreign gods' may reflect the hearers mistaking anastasis, 'resurrection', for the name of a goddess paired with Jesus, an understanding noted as early as John Chrysostom.
- Acts 17:19a Areios Pagos ('hill of Ares') names both a rocky outcrop northwest of the Athenian Acropolis and the venerable council that originally convened there; by the first century the council sometimes met elsewhere in the city. The Greek phrase can therefore mean either that Paul was taken to the hill or that he appeared before the council, and the exchange in verses 19-20 suggests a formal hearing.
- Acts 17:22a Greek deisidaimonesterous (δεισιδαιμονεστέρους), a comparative form, can mean either 'very religious' or 'rather superstitious'; Paul likely exploits this ambiguity as a courteous yet pointed opening. The King James tradition chose 'too superstitious'. The rendering 'very religious' preserves the diplomatic surface while the critique unfolds in the next verse.
- Acts 17:23a The Greek inscription agnōstō theō (ἀγνώστῳ θεῷ), 'to an unknown god', reflects a documented Athenian practice: Pausanias (Description of Greece 1.1.4) and Philostratus (Life of Apollonius 6.3) both mention altars to unknown gods in and around Athens. Such altars likely guarded against offending a deity whose name had been overlooked, a caution Paul turns to his advantage.
- Acts 17:26a Some manuscripts read 'from one blood'; the earliest ancient copies of the text read simply 'from one.'
- Acts 17:28a Paul quotes Greek poetry: the first line is traditionally attributed to Epimenides of Crete, and the second, tou gar kai genos esmen (τοῦ γὰρ καὶ γένος ἐσμέν), 'for we are also his offspring', comes from the Stoic poet Aratus (Phaenomena 5), with a close parallel in Cleanthes' Hymn to Zeus. The plural 'poets' may acknowledge both sources.
About this translation
The Trinity Bible Version (TBV) is Trinity Bible's own modern English translation, worked directly from the original Greek and honest to the earliest manuscripts. It was completed in 2026 — the most modern English Bible translation — and is exclusive to Trinity Bible. Every chapter, including all of Acts, is free to read here on the web.
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