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.
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;'
Darby: though indeed he did not leave himself without witness, doing good, and giving to you from heaven rain and fruitful seasons, filling your hearts with food and gladness.
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.
| καίτοι | And yet |
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Parse: Conjunction Root: καίτοι Sense: and yet, although. |
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| ἀμάρτυρον | without witness |
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Parse: Adjective, Accusative Masculine Singular Root: ἀμάρτυρος Sense: without witness or testimony, unattested. |
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| αὑτὸν | Himself |
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Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular Root: αὐτόπτης Sense: of himself, themself, them. |
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| ἀφῆκεν | He has left |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀφίημι Sense: to send away. |
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| ἀγαθουργῶν | doing good |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀγαθοεργέω Sense: to work good, to do good, to do well, act rightly. |
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| οὐρανόθεν | from heaven |
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Parse: Adverb Root: οὐρανόθεν Sense: from heaven. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ὑετοὺς | rains |
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Parse: Noun, Accusative Masculine Plural Root: ὑετός Sense: rain. |
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| διδοὺς | giving |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διδῶ Sense: to give. |
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| καιροὺς | seasons |
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Parse: Noun, Accusative Masculine Plural Root: καιρός Sense: due measure. |
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| καρποφόρους | fruitful |
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Parse: Adjective, Accusative Masculine Plural Root: καρποφόρος Sense: fruit bearing, fruitful, productive. |
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| ἐμπιπλῶν | filling |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἐμπιμπλάω Sense: to fill up, fill full. |
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| τροφῆς | with food |
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Parse: Noun, Genitive Feminine Singular Root: τροφή Sense: food, nourishment. |
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| εὐφροσύνης | gladness |
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Parse: Noun, Genitive Feminine Singular Root: εὐφροσύνη Sense: good cheer, joy, gladness. |
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| καρδίας | hearts |
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Parse: Noun, Accusative Feminine Plural Root: καρδία Sense: the heart. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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Greek Commentary for Acts 14:17
Old Greek compound particle In the N.T. twice only, once with finite verb as here, once with the participle (Hebrews 4:3). [source]
Old adjective First aorist active (κ k aorist indicative of απιημι aphiēmi). In that he did good Present active causal participle of αγατουργεω agathourgeō late and rare verb (also αγατοεργεω agathoergeō 1 Timothy 6:18), reading of the oldest MSS. here for αγατοποιεω agathopoieō to do good. Note two other causal participles here parallel with αγατουργων agathourgōn viz., διδους didous (“giving you”) present active of διδωμι εμπιπλων didōmiεμπιμπλαω empiplōn (“filling”) present active of εμπιμπλημι empimplaō (late form of καρποπορουσ καρπος empimplēmi). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful Paul does not talk about laws of nature as if they governed themselves, but he sees the living God “behind the drama of the physical world” (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. Gladness (ευ euphrosunēs). Old word from πρην euphrōn (eu and phrēn), good cheer. In the N.T. only Acts 2:28 and here. Cheerfulness should be our normal attitude when we consider God‘s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself. [source]
First aorist active (κ k aorist indicative of απιημι aphiēmi). [source]
Present active causal participle of αγατουργεω agathourgeō late and rare verb (also αγατοεργεω agathoergeō 1 Timothy 6:18), reading of the oldest MSS. here for αγατοποιεω agathopoieō to do good. Note two other causal participles here parallel with αγατουργων agathourgōn viz., διδους didous (“giving you”) present active of διδωμι εμπιπλων didōmiεμπιμπλαω empiplōn (“filling”) present active of εμπιμπλημι empimplaō (late form of καρποπορουσ καρπος empimplēmi). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful Paul does not talk about laws of nature as if they governed themselves, but he sees the living God “behind the drama of the physical world” (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. Gladness (ευ euphrosunēs). Old word from πρην euphrōn (eu and phrēn), good cheer. In the N.T. only Acts 2:28 and here. Cheerfulness should be our normal attitude when we consider God‘s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself. [source]
Old word from πρην euphrōn (eu and phrēn), good cheer. In the N.T. only Acts 2:28 and here. Cheerfulness should be our normal attitude when we consider God‘s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself. [source]
Jupiter was lord of the air. He dispensed the thunder and lightning, the rain and the hail, the rivers and tempests. “All signs and portents whatever, that appear in the air, belong primarily to him, as does the genial sign of the rainbow” (Gladstone, “Homer and the Homeric Age”). The mention of rain is appropriate, as there was a scarcity of water in Lycaonia. [source]
Mercury, as the god of merchandise, was also the dispenser of food. “No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet” (Farrar, “Life and Work of Paul”). For the coincidences between this discourse and other utterances of Paul, compare Acts 14:15, and 1 Thessalonians 1:9; Acts 14:16, and Romans 3:25; Acts 17:30; Acts 14:17, and Romans 1:19, Romans 1:20. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Acts 14:17
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Mercury, as the god of merchandise, was also the dispenser of food. “No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet” (Farrar, “Life and Work of Paul”). For the coincidences between this discourse and other utterances of Paul, compare Acts 14:15, and 1 Thessalonians 1:9; Acts 14:16, and Romans 3:25; Acts 17:30; Acts 14:17, and Romans 1:19, Romans 1:20. -DIVIDER- -DIVIDER- [source]
Not the weather as in Acts 14:17, but “the times of the Gentiles” The perfect passive participle of προστασσω prostassō old verb to enjoin, emphasizes God‘s control of human history without any denial of human free agency as was involved in the Stoic Fate Bounds (οροτεσιας horothesias). Limits? Same idea in Job 12:23. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God‘s will and man‘s activities, difficult as it is for us to see with our shortened vision. [source]
Infinitive (present active) of purpose, so as to dwell. Having determined (ορισας horisas). First aorist active participle of οριζω horizō old verb to make a horizon as already in Acts Acts 10:42 which see. Paul here touches God‘s Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. Appointed seasons Not the weather as in Acts 14:17, but “the times of the Gentiles” The perfect passive participle of προστασσω prostassō old verb to enjoin, emphasizes God‘s control of human history without any denial of human free agency as was involved in the Stoic Fate Bounds (οροτεσιας horothesias). Limits? Same idea in Job 12:23. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God‘s will and man‘s activities, difficult as it is for us to see with our shortened vision. [source]
Lit., filled full: satiated. Compare Acts 14:17; Luke 1:53. Rev., satisfied. [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Corinthians 3:2-3. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Timothy 2:22. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
Periphrastic present middle indicative of the old compound καρποπορεω karpophoreō from καρποπορος karpophoros (Acts 14:17) and that from καρπος karpos and περω pherō The periphrastic present emphasizes the continuity of the process. See the active participle καρποπορουντες karpophorountes in Colossians 1:10. Increasing (αυχανομενον auxanomenon). Periphrastic present middle of αυχανω auxanō Repeated in Colossians 1:10. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression). Ye heard and knew Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of επιγινωσκω epiginōskō to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics. [source]
In this uncontracted form, N.T.oolxx, oClass. Comp. Acts 14:17. The usual word is ἀγαθοποιεῖν , see Mark 3:4; Luke 6:9, Luke 6:33, Luke 6:35; 1 Peter 2:15. oP. who has ἐργάζεσθαι τὸ ἀγαθὸν towork that which is good, Romans 2:10; Galatians 6:10; Ephesians 4:28. [source]
Late word (αγατος agathos εργω ergō), in N.T. only here and Acts 14:17. [source]
Emphatic futuristic present middle indicative of εισερχομαι eiserchomai We are sure to enter in, we who believe. He hath said Perfect active indicative for the permanent value of God‘s word as in Hebrews 1:13; Hebrews 4:4; Hebrews 10:9, Hebrews 10:13; Hebrews 13:5; Acts 13:34. God has spoken. That is enough for us. So he quotes again what he has in Hebrews 4:11 from Psalm 95:1-11. Although the works were finished Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Acts 14:17 (with verb). From the foundation of the world Καταβολη Katabolē late word from καταβαλλω kataballō usually laying the foundation of a house in the literal sense. In the N.T. usually with απο apo (Matthew 25:44) or προ pro (John 17:24) about the foundation of the world. [source]
The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
This idiom is in the lxx of God as here of heaven (1 Sam 12:17; 1 Kings 18:1) and also in Acts 14:17 instead of εβρεχεν ebrexen of James 5:17. υετον Hueton is old word for rain (from υω huō to rain), genuine here, but not in James 5:7. [source]
The second coming of Christ he means, the regular phrase here and in James 5:8 for that idea (Matthew 24:3, Matthew 24:37, Matthew 24:39; 1 Thessalonians 2:19, etc.).The husbandman (γη εργω ho geōrgos). The worker in the ground (εκδεχεται gēεκδεχομαι ergō) as in Matthew 21:33.Waiteth for Present middle indicative of τιμη ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι timion). Old adjective from μακροτυμεω timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
Present middle indicative of τιμη ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι timion). Old adjective from μακροτυμεω timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]