An Exegetical Analysis of Acts 17:28b: The Quotation from Aratus’s Phaenomena and its Grammatical Nuances
This exegetical study of An Exegetical Analysis of Acts 17:28b: The Quotation from Aratus’s Phaenomena and its Grammatical Nuances is based on a b-greek discussion from April 15th, 2017. The initial inquiry questions whether the use of τοῦ in the quotation from Aratus in Acts 17:28 represents a unique New Testament example of the article ὁ functioning as a relative pronoun, apart from established fossilized structures such as ὁ μέν … ὁ δέ. It suggests that educated contemporary readers would likely have identified this usage as the epic relative, distinguishing it from the common Attic/Koine practice of employing αὐτός for similar pronominal functions.
The main exegetical issue in Acts 17:28b, specifically the phrase “Τοῦ γὰρ καὶ γένος ἐσμέν” (“For we are indeed his offspring”), centers on two critical aspects: the precise grammatical function of the genitive pronoun τοῦ and the textual variant concerning the verbal form ἐσμέν versus Aratus’s original εἰμέν. This study investigates whether τοῦ operates as an epic relative pronoun or a demonstrative pronoun, examining its usage within Aratus’s *Phaenomena* and considering how Paul’s Hellenistic audience might have understood it. Furthermore, it delves into the phonological and transmission history of the verb “to be,” assessing the implications of the form preserved in the New Testament text for both meaning and stylistic intent within Paul’s sermon at the Areopagus.
Greek text (Nestle 1904):
Τοῦ γὰρ καὶ γένος ἐσμέν.
Key differences with SBLGNT (2010):
- Both the Nestle 1904 edition and the SBL Greek New Testament (2010), which largely aligns with the Nestle-Aland 28th edition (NA28), render Acts 17:28b as Τοῦ γὰρ καὶ γένος ἐσμέν.
- The primary textual discussion raised in scholarly discourse, however, concerns the divergence of this New Testament citation from Aratus’s original *Phaenomena*, which features the epic form εἰμέν (“we are”) instead of the Koine ἐσμέν. This difference is not a textual variant *within* the New Testament manuscript tradition but rather a comparative point between the NT citation and its source text.
Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)
Textual Criticism (NA28): The NA28 text, like other critical editions, consistently presents ἐσμέν in Acts 17:28b. The forum discussion elucidates that Aratus, though Hellenistic, consciously employed the Homeric Kunstsprache, using εἰμέν. Phonologically, εἰμέν is a later development from an earlier ἐσμέν through compensatory lengthening, where the loss of the intervocalic sigma (σ) caused the preceding epsilon (ε) to lengthen to epsilon-iota (ει), preserving the syllable’s quantitative length in epic prosody (Smyth §§37-38, 768, 768D). The New Testament’s adoption of ἐσμέν could be attributed to several factors: its prevalence in popular Koine quotations, a deliberate standardization by the author of Acts to contemporary linguistic norms, or an intentional modification. Importantly, metrically, both εἰμέν and ἐσμέν function identically as a trochee in the hexameter line, indicating that the phonetic shift did not alter the verse’s poetic rhythm.
Lexical Notes (KITTEL, BDAG):
- τοῦ (demonstrative pronoun, genitive singular masculine): BDAG §§249-251 affirms that ὁ, ἡ, τό can retain its original demonstrative force in Hellenistic Greek, functioning as a pronoun equivalent to *τούτου* (“of this one,” “his”). In Acts 17:28b, τοῦ refers anaphorically to the divine being Paul is discussing (God, though initially “Zeus” in Aratus). The use of τοῦ here is thus demonstrative, pointing to a previously identified entity.
- γάρ (conjunction): This postpositive particle functions as “for,” “for indeed,” or “because,” introducing a reason or explanation for the preceding statement.
- καὶ (conjunction/adverb): In this context, καὶ serves an emphatic or additive role, translatable as “also,” “even,” or “indeed,” intensifying the assertion that humanity is God’s offspring.
- γένος (noun, nominative singular neuter): BDAG defines γένος as “a group of people related by blood or descent, *race, nation, people, family*” or “a class or kind.” Here, “offspring” or “lineage” most aptly conveys the idea of humanity’s origin and familial connection to the divine. Kittel’s Theological Dictionary of the New Testament (TDNT) discusses γένος in various contexts, including divine parentage and ethnic identity, supporting its interpretation as “offspring” in a theological sense here.
- ἐσμέν (verb, first person plural present indicative of εἰμί): This verb means “we are.” Its presence in the Koine text of Acts confirms humanity’s existential reality in relation to the divine.
- Διός (noun, genitive singular masculine): Although not in the direct Acts quote, the discussion frequently references “Zeus” from Aratus. It is crucial to note that within the Stoic philosophical framework, Διός often represented the pantheistic world-soul or a universal divine principle, not merely the anthropomorphic Olympian deity. This distinction is vital for understanding Paul’s rhetorical strategy in appropriating the quotation.
Translation Variants with Grammatical & Rhetorical Analysis
The grammatical structure of “Τοῦ γὰρ καὶ γένος ἐσμέν” is straightforward, yet the nuances of τοῦ and the rhetorical context demand careful consideration. The genitive τοῦ functions as a demonstrative pronoun of possession or origin, clearly identifying the divine entity as the source of humanity. Its pronominal nature, as opposed to a mere article, adds emphasis to the divine antecedent. The conjunction γάρ provides the causal link to Paul’s preceding assertion (Acts 17:27), while καὶ strengthens the affirmation of human-divine relationship. The use of ἐσμέν, reflecting Koine standardization, makes the quotation accessible to the Hellenistic audience without sacrificing the metrical integrity of the original hexameter, which was crucial for poetic recognition.
Rhetorically, Paul’s citation of Aratus’s *Phaenomena* is a masterful example of *captatio benevolentiae*, establishing common ground with his Athenian audience. By invoking a poet familiar and respected within their cultural heritage, Paul bridges the gap between pagan philosophy and Christian theology. He subtly recontextualizes the Stoic pantheistic concept of “Zeus” as the pervasive world-soul, transforming it into the transcendent yet immanent God of Israel. This strategy allows Paul to affirm a shared human connection to a divine source, thereby preparing the ground for the introduction of Jesus Christ and the resurrection (Acts 17:30-31), which would have been a significant departure from Stoic thought. The quotation serves as a compelling foundation for arguing that if humans are God’s offspring, then they should not imagine the divine in mere material forms (Acts 17:29).
Conclusions and Translation Suggestions
The exegetical analysis of Acts 17:28b confirms that τοῦ functions as a demonstrative pronoun, clearly establishing God as the divine progenitor of humanity. The textual form ἐσμέν, while a Koine adaptation of Aratus’s original εἰμέν, maintains the metrical integrity and the semantic force of the quotation. Paul’s strategic appropriation of Aratus’s poem exemplifies his profound understanding of Hellenistic culture and his rhetorical genius in connecting local philosophical and poetic traditions with Christian theological truths. This intertextual engagement serves as a crucial bridge for proclaiming the gospel, inviting his audience to move from a vague acknowledgment of a divine creator to a specific relationship with the God revealed in Christ. The inherent human connection to a divine source, powerfully articulated through this pagan citation, forms a foundational argument for Paul’s subsequent appeal to repentance and faith.
Translation Suggestions:
- “For indeed, we are his offspring.”
*This translation emphasizes the demonstrative nature of τοῦ (“his”) and the confirmatory force of καὶ (“indeed”), highlighting humanity’s direct lineage from the divine source.* - “Because we are also of his race.”
*This version emphasizes γὰρ as “because” and καὶ as “also,” suggesting a shared identity with the divine, and renders γένος as “race,” implying a common origin and nature.* - “For we are truly from him.”
*This interpretation focuses on γὰρ as “for” and καὶ as “truly,” offering a more dynamic, propositional rendering of humanity’s divine parentage and origin.*