For 'in him we live and move and have our being'; as even some of your own poets have said, 'For we too are his offspring (γένος).' Since we are God's offspring (γένος), we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. (Acts 17:28-29 NRSV)
In this passage, the apostle Paul quotes the Greek poet Aratus (approx. 315-240 B.C.), Phaenomena 5.
Here is how some standard Koine Greek lexicons define the term γενος:
Louw-Nida:
10.32 γένος, ους n: a non-immediate descendant (possibly involving a gap of several generations), either male or female - 'descendant, offspring.' ἐγώ εἰμι ἡ ῥίζα καὶ τὸ γένος Δαυίδ 'I am the root and descendant of David' Re 22.16. Here ῥίζα (10.33) and γένος are very similar in meaning, and it is often best to coalesce the two terms into a single expression, for example, 'I am a descendant of David' or 'I belong to the lineage of David.'
BGAD:
1629 γένος
• γένος, ους, τό (Hom.+; loanw. in rabb.) a noun expressive of relationship of various degrees and kinds.
1. ancestral stock, descendant ἐκ γένους ἀρχιερατικοῦ of high-priestly descent (s. Jos., Ant. 15, 40) Ac 4:6 (PTebt 291, 36 ἀπέδειξας σεαυτὸν γένους ὄντα ἱερατικοῦ, cp. 293, 14; 18; BGU 82, 7 al. pap). υἱοὶ γένους Ἀβραάμ 13:26 (s. Demetr.: 722 fgm. 2, 1 Jac.; Jos., Ant. 5, 113; Just., D. 23, 3 ἀπὸ γένους τοῦ ᾽Α); γ. Δαυίδ Rv 22:16; IEph 20:2; ITr 9:1; ISm 1:1. τοῦ γὰρ καὶ γένος ἐσμέν we, too, are descended from him Ac 17:28 (quoted fr. Arat., Phaenom. 5; perh. as early as Epimenides [RHarris, Exp. 8th ser. IV, 1912, 348-53; CBruston, RTQR 21, 1913, 533-35; DFrøvig, SymbOsl 15/16, ’36, 44ff; MZerwick, VD 20, ’40, 307-21; EPlaces, Ac 17:28: Biblica 43, ’62, 388-95]. Cp. also IG XIV, 641; 638 in Norden, Agn. Th. 194 n.; Cleanthes, Hymn to Zeus 4 [Stoic. I 537] ἐκ σοῦ γὰρ γένος …; Dio Chrys. 80 [30], 26 ἀπὸ τ. θεῶν τὸ τῶν ἀνθρώπων γένος; Ep. 44 of Apollonius of Tyana [Philostrat. I 354, 22] γένος ὄντες θεοῦ; Hierocles 25, 474, vs. 63 of the Carmen Aur.: θεῖον γένος ἐστὶ βροτοῖσιν), cp. Ac 17:29.—Also of an individual descendant, scion (Hom.; Soph., Ant. 1117 Bacchus is Διὸς γ.). Jesus is τὸ γένος Δαυίδ Rv 22:16 (cp. Epimenides [VI BC]: 457 fgm. 3 Jac., the saying of Musaeus: ἐγὼ γένος εἰμι Σελήνης; Quint. Smyrn. 1, 191 σεῖο θεοῦ γένος ἐστί).
Moulton-Milligan, Vocabulary of the Greek New Testament:
844 γένος [pg 124]
γένος
is common in the papyri with reference to a species or class of things. Thus P Fay 2110 (A.D. 134) εἴτ᾽ ἐν γένεσιν εἴτ᾽ ἐν ἀργυρίῳ, “whether in kind or in money,” with reference to payments, ib. 9011 (A.D. 234) χ@ρῆ]σιν ἐγ γένι λαχανοσπέρμου ἀρτάβας τρ@ῖ]ς, “a loan in kind of three artabas of vegetable seed,” P Oxy VIII. 113413 (A.D. 421) περὶ ἄλλου τινὸς εἴδους ἢ γένους, “of any other sort or kind.” In P Grenf II. 4411 (A.D. 101) the word occurs in connexion with the transport of “goods,” and in P Oxy IV. 72720 (A.D. 154) an agent is authorized γένη διαπωλήσοντα ἃ ἐὰν δέον ᾖ τῇ αὐτοῦ πίστει, “to sell off produce as may be needful on his own authority”: cf. ib. I. 5416 (A.D. 201) εἰς τειμὴν γενῶν, “for the price of materials” for the repair of public buildings, and ib. 10116 (A. D. 142) where γένεσι = “crops.” Similarly P Amh II. 9115 (A.D. 159) οἷς ἐὰν αἱρῶμαι γένεσι πλὴν κνήκου, “with any crops I choose except cnecus” (Edd.). In P Oxy IX. 120220 (A.D. 217) κατ᾽ ἀκολουθείαν τῶν ἐτῶν καὶ τοῦ γένους, the word is used = “parentage”: cf. BGU I. 14026 (B.C. 119) τοῖς πρὸς @γ]ένους συνγενέσι, “to the legitimate parents.” With γένος = “offspring,” as in Ac 1728, cf. IG XIV. 641 (Thurii) καὶ γὰρ ἐγὼν ὑμῶν γένος ὄλβιον εὔχομαι εἶμεν … Ὄλβιε καὶ μακαριστέ, θεὸς δ᾽εσῃ ἀντὶ βροτοῖο, and 638 γῆς παῖς εἰμὶ καὶ οὐρανοῦ ἀστερόεντος, αὐτὰρ ἐμοὶ γένος οὐράνιον (both cited by Norden Agnostos Theos, p. 194). Ac 46 has a close parallel in P Tebt II. 29136 (A.D. 162) ἀ]pεd@ι]ξας σεαυτὸν γένους @ὄ]ντα ἱερατικοῦ. In OGIS 4705 (time of Augustus) a certain Theophron describes himself as priest διὰ γένου τῆς Ἀναΐτιδος Ἀρτέμιδος, “hereditary” priest. In ib. 51310 (iii/A.D.) γένους τῶν Ἐπι(λ)αϊδῶν, and 6354 (Palmyra, A.D. 178–9) οἱ ἐγ γένους Ζαβδιβωλείων, it answers to gens, a tribe or clan. For the common τῷ γένει in descriptions, cf. Syll 8522 (ii/B.C.) σῶμα ἀνδρεῖον ὧι ὄνομα Κύπριος τὸ γένος Κύπριον. In Vettius Valens, p. 8626, εἰς γένος εἰσελθών is used of a manumitted slave: cf. p. 10611.
As Daniel C. Peterson in his seminal essay, Ye are Gods: Psalm 82 and John 10 as Witnesses to the Divine Nature of Humankind wrote the following on γενος via-á-vis its implications for LDS theology:
The word rendered “offspring” by the King James translators is the Greek genos, which is cognate with the Latin genus and means “family” or “race,” or “kind,” or, even, and most especially interesting for our present purpose, “descendants of a common ancestor.”285 Paul was saying that human beings are akin to God—the word kin is itself related to genos—or, to put it differently, that he and they are of the same genus. (The Latin Vulgate rendering of the same passage uses exactly that word, genus.) What does this mean? The great third-century philosopher Porphyry of Tyre explained in his Isagoge, one of the most important and widely read treatises on logic from the ancient world, that the primary meaning of the term genos or genus refers to
a collection of things related to one another because each is related to some one thing in a particular way. In this sense, the Heraclids are said to be a family [genos] because of the relationship of descent from one man, Heracles. The many people related to each other because of this kinship deriving from Heracles are called the family of the Heraclids since they as a family are separate from other families.286
Porphyry’s explanation that the nature of a genus consists at least partly in its separation from other genera seems to accord very well with the argument at Acts 17:29, where Paul contends that, because we and God are of the same genus, “we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.” Such things, such genera, he says, are separate from our genus, and, hence, are not appropriately worshiped by human beings. They are beneath us.
“The basic language of the Bible and of the Christian religion,” wrote G. Ernest Wright, albeit in another context,
is an anthropomorphic language, drawn from the categories of personality and community. Confusion with metaphors drawn from other realms should be avoided because there is a basic relatedness and kinship between God and human life which does not exist in the same sense between God and nature.287
Aratus’s declaration, which Paul endorsed, may perhaps represent a quite venerable position among Greek thinkers. “One is the race of men with the gods,” wrote the great fifth-century B.C. lyric poet Pindar, using the same word, genos, that appears in Acts 17.288 The so-called lamellai, or “Golden Plates,” found in tombs in Thessaly, Crete, and Italy are among the most intriguing documents from antiquity and provide still further evidence. These lamellai were apparently placed in the hands of the dead to remind the soul of powerful phrases that it was to use when confronting the powers of the underworld; they would thus help the soul to attain salvation. Among them is a plate from Petelia, dating to the mid-fourth century before Christ, that seems to make a point rather similar to Paul’s own. Describing the terrain and the guards that the deceased soul will encounter in the spirit world, the text advises him to declare, “I am a child of Earth and starry Heaven; but my race [genos] is of Heaven alone.”289In other words, the deceased person belongs there, in heaven; he is akin to heavenly things and not to the mundane objects of earth.
Notes for the Above
285. William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 4th ed. (Chicago: University of Chicago Press, 1957), 155; see Gerhard Kittel, ed., Theological Dictionary of the New Testament,trans. Geoffrey W. Bromiley (Grand Rapids: Eerdmans, 1964), 1:684–85. For the meaning of the term in classical or pagan Greek (which is identical), see any of the numerous editions of the standard Liddell and Scott lexicon. The same term, genos, is used in the modern Greek translation of the Bible (Athens: Biblike Hetairia, 1971).
286. Porphyry the Phoenician, Isagoge, trans. Edward W. Warren (Toronto: The Pontifical Institute of Mediaeval Studies, 1975), 28–29. Compare Plotinus, Enneads 6.1.3.
288. Pindar, Nemean Odes 6.1. The phrase is admittedly ambiguous. It could also mean “one is the race of men, another the race of the gods,” and is frequently, if not generally, so rendered. However, I follow the interpretation of the passage advanced by John C. Lawson, Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals (New Hyde Park, N.Y.: University Books, 1964), 65 and 65 n. 1, and endorsed by Stylianos V. Spyridakis, “Reflections on Hellenic Theanthropism,” in TO EΛΛHNIKON: Studies in Honor of Speros Vryonis Jr., ed. John S. Langdon et al. (New Rochelle, N.Y.: Coratzas, 1993), 1:9, 16 n. 2. Dawson W. Turner, The Odes of Pindar Literally Translated into English Prose (London: Henry G. Bohn, 1852), 371, gives the passage as “Men and the Gods above one race compose.”
289. The Greek text of the plate, in both transcription and reconstruction, is published at Günther Zuntz, Persephone: Three Essays on Religion and Thought in Magna Graecia (Oxford: Clarendon, 1971), 358–59.
Strongly mirroring such an interpretation, Joseph Fitzmyer writes the following:
‘For we too are his offspring.’ These words are quoted from the third-century astronomical poem of the Stoic, Aratus, who was born in Soli (in Cilicia) ca. 315 B.C., tou gar kai genos eimen, “of him we too are offspring” (Phaenomena 5). Luke may have changed the Ionic eimen to Attic semen, but he more likely found it so in a source, because the Attic form was current. It appears also in frg. 4 of the second-century B.C. Jewish apologist, Aristobulus, quoted in Eusebius, Praeparatio evangelica 13.12.6 (GCS 8/2.194). In quoting this verse, the Lucan Paul makes a new point in part III of his address: God is not only near to human beings, but they are related to him as kin. Paul understands the Stoic idea in a biblical sense; c. Psalm 139; Luke 3:38 (Adam as God’s son). (Joseph A. Fitzmyer, The Acts of the Apostles: A New Translation with Introduction and Commentary [AB 31; Garden City, N.Y.: Doubleday, 1998], 611; emphasis added)
Acts 17:28-29 provides strong evidence for Latter-day Saint theology.
