ο 3588 T-NSM θεος 2316 N-NSM ο 3588 T-NSM ποιησας 4160 5660 V-AAP-NSM τον 3588 T-ASM κοσμον 2889 N-ASM και 2532 CONJ παντα 3956 A-APN τα 3588 T-APN εν 1722 PREP αυτω 846 P-DSM ουτος 3778 D-NSM ουρανου 3772 N-GSM και 2532 CONJ γης 1093 N-GSF κυριος 2962 N-NSM υπαρχων 5225 5723 V-PAP-NSM ουκ 3756 PRT-N εν 1722 PREP χειροποιητοις 5499 A-DPM ναοις 3485 N-DPM κατοικει 2730 5719 V-PAI-3S
Vincent's NT Word Studies
24. God. With the article: "the God."The world (ton kosmon). Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (Deut. iv. 19; xvii. 3; Isa. xxiv. 21; xl. 26). Compare, also, Proverbs xvii. 6, and see note on Jas. iii. 6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Macc. vii. 9); the creator or founder of the world (2 Maec. vii. 23); the great potentate of the world (2 Macc. xii. 15). In the New Testament: 1. In the classical and physical sense, the universe (John xvii. 5; xxi. 25; Rom. i. 20; Eph. i. 4, etc.). 2. As the order of things of which man is the center (Matt. xiii. 38; Mark xvi. 15; Luke ix. 25; John xvi. 21; Eph. ii. 12; 1 Tim. vi. 7). 3. Humanity as it manifests itself in and through this order (Matt. xviii. 7; 2 Pet. ii. 5; iii. 6; Romans iii. 19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John i. 10; xii. 31; xv. 18, 19; 1 Corinthians i. 21; 1 John ii. 15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage ("Jewish Church," i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by "a fortuitous concourse of atoms," and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God.
Made with hands (ceiropoihtoiv). Probably pointing to the magnificent temples above and around him. Paul's epistles abound in architectural metaphors. He here employs the very words of Stephen, in his address to the Sanhedrim; which he very probably heard. See ch. vii. 48.
Robertson's NT Word Studies
17:24 {The God that made the world} (ho qeos ho poiesas ton kosmon). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (kosmos on the old Greek sense of orderly arrangement of the whole universe). {And all things therein} (kai panta ta en autwi). All the details in the universe were created by this one God. Paul is using the words of #Isa 42:5. The Epicureans held that matter was eternal. Paul sets them aside. this one God was not to be confounded with any of their numerous gods save with this "Unknown God." {Being Lord of heaven and earth} (ouranou kai ges huparcwn kurios). kurios here owner, absolute possessor of both heaven and earth (#Isa 45:7), not of just parts. {Dwelleth not in temples made with hands} (ouken ceiropoietois naois katoikei). The old adjective ceiropoietos (ceir, poiew) already in Stephen's speech (#7:48). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.
