KJV: And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
YLT: and the multitudes having seen what Paul did, did lift up their voice, in the speech of Lycaonia, saying, 'The gods, having become like men, did come down unto us;'
Darby: But the crowds, who saw what Paul had done, lifted up their voices in Lycaonian, saying, The gods, having made themselves like men, are come down to us.
ASV: And when the multitude saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
| Οἵ | - |
|
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| ὄχλοι | the crowds |
|
Parse: Noun, Nominative Masculine Plural Root: ὄχλος Sense: a crowd. |
|
| ἰδόντες | having seen |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: εἶδον Sense: to see with the eyes. |
|
| ἐποίησεν | had done |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
|
| Παῦλος | Paul |
|
Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
|
| ἐπῆραν | lifted up |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐπαίρω Sense: to lift up, raise up, raise on high. |
|
| φωνὴν | voice |
|
Parse: Noun, Accusative Feminine Singular Root: φωνή Sense: a sound, a tone. |
|
| αὐτῶν | of them |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| Λυκαονιστὶ | in Lycaonian |
|
Parse: Adverb Root: Λυκαονιστί Sense: in the speech or tongue of the Lycaonia. |
|
| λέγοντες | saying |
|
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
|
| θεοὶ | gods |
|
Parse: Noun, Nominative Masculine Plural Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| ὁμοιωθέντες | having become like |
|
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: ὁμοιόω Sense: to be made like. |
|
| ἀνθρώποις | men |
|
Parse: Noun, Dative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
|
| κατέβησαν | have come down |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: καταβαίνω Sense: to go down, come down, descend. |
|
| ἡμᾶς | us |
|
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
Greek Commentary for Acts 14:11
First aorist active of επαιρω epairō In their excitement they elevated their voices. [source]
Adverb from verb λυκαονιζω lukaoniz to use the language of Lycaonia found here alone, but formed regularly like Εβραιστι Ebraisti (John 5:2), ελληνιστι Hellēnisti (Acts 21:37), ωμαιστι Rōmaisti (John 19:20). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held. In the likeness of men (ομοιωτεντες αντρωποις homoiōthentes anthrōpois). First aorist passive participle of ομοιω homoiō to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, Meta. VIII. 626). Jupiter (Zeus) had a temple in Lystra. [source]
First aorist passive participle of ομοιω homoiō to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, Meta. VIII. 626). Jupiter (Zeus) had a temple in Lystra. [source]
The apostles had been conversing with them in Greek. The fact that the people now spoke in their native tongue explains why Paul and Barnabas did not interfere until they saw the preparations for sacrifice. They did not understand what was being said by the people about their divine character. It was natural that the surprise of the Lystrans should express itself in their own language rather than in a foreign tongue. [source]
Lit., having become like to men. A remnant of the earlier pagan belief that the gods visited the earth in human form. Homer, for example, is full of such incidents. Thus, when Ulysses lands upon his native shore, Pallas meets him“in the shapeOf a young shepherd delicately formed, As are the sons of kings. A mantle lay-DIVIDER- Upon her shoulder in rich folds; her feet-DIVIDER- Shone in their sandals; in her hands she bore-DIVIDER- A javelin.”Odyssey, xiii., 221-225.Again, one rebukes a suitor for maltreating Ulysses:“Madman! what if heCame down from heaven and were a god! The gods Put on the form of strangers from afar,-DIVIDER- And walk our towns in many different shapes,-DIVIDER- To mark the good and evil deeds of men.”Odyssey, xvii., 485 sq. [source]
Reverse Greek Commentary Search for Acts 14:11
Imperfect active. The wonder grew and grew. Galileans (Γαλιλαιοι Galilaioi). There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark 14:70) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular Koiné, but there were various local tongues “wherein we were born” (εν ηι εγεννητημεν en hēi egennēthēmen). An example is the Lycaonian (Acts 14:11). These Galilean Christians are now heard speaking these various local tongues. The lists in Acts 2:9-11 are not linguistic, but geographical and merely illustrate how widespread the Dispersion (Διασπορα Diaspora) of the Jews was as represented on this occasion. Jews were everywhere, these “Jews among the nations” (Acts 21:21). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. Jews and proselytes These last from προσερχομαι proserchomai to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams (Studies in Pharisaism and the Gospels, p. 38). Many remained uncircumcised and were called proselytes of the gate. [source]
There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark 14:70) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular Koiné, but there were various local tongues “wherein we were born” An example is the Lycaonian (Acts 14:11). These Galilean Christians are now heard speaking these various local tongues. The lists in Acts 2:9-11 are not linguistic, but geographical and merely illustrate how widespread the Dispersion Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. [source]
This phrase only in Luke in the N.T. (Luke 11:29; Acts 2:14; Acts 14:11; Acts 22:22), but is common in the old writers. First aorist active indicative of επαιρω epairō The large crowd and the confusion of tongues demanded loud speaking. “This most solemn, earnest, yet sober speech” (Bengel). Codex Bezae adds “first” after “voice.” Peter did it to win and hold attention. Give ear unto my words (ενωτισαστε τα ρηματα μου enōtisasthe ta rhēmata mou). Late verb in lxx and only here in the N.T. First aorist middle from ενωτιζομαι enōtizomai (εν ους enous ear) to give ear to, receive into the ear. People‘s ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked. [source]
More exactly, “Expecting him to be about (or that he was about) to swell up.” Πιμπρασται Pimprasthai is present middle infinitive from πιμπρημι pimprēmi to blow, to burn, to inflame, to cause to swell. Πρητω Prēthō to swell, seems connected and both use the επρησα aorist eprēsa Our word “inflammation” likewise means a burning and a swelling. This verb is a common medical term used as Luke has it. It occurs here only in N.T. Or fallen down dead η καταπιπτειν απνω νεκρον suddenly (επι πολυ δε αυτων προσδοκωντων ē katapiptein aphnō nekron). Rather, “or was about to fall down dead suddenly.” The two common results of a bite by a viper or other poisonous snake, both medical terms used by Luke. But when they were long in expectation (μηδεν ατοπον εις αυτον γινομενον epi polu de autōn prosdokōntōn). Genitive absolute. “But while they were expecting for much time.” -DIVIDER- Nothing amiss come to him (Μηδεν mēden atopon eis auton ginomenon). “Nothing out of place coming to him” (present middle participle). τεωρουντων Mēden the usual negative of the participle and the accusative case the object of μεταβαλομενοι theōrountōn (genitive absolute). Changed their minds (μεταβαλλω metabalomenoi). Aorist middle (direct) participle of αυτον ειναι τεον metaballō old verb to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind. -DIVIDER- That he was a god (auton einai theon). Accusative and infinitive in indirect discourse. At Lystra Paul was first received as a god (Mercury) and then they stoned him to kill him (Acts 14:11, Acts 14:19). So fickle is popular favour. [source]
An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid (“Metamorphoses,” viii., 626 sqq. See note on Acts 14:11). He was one of Paul's converts (Philemon 1:19), and his labors in the Gospel at Colossae are attested by the title fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (Philemon 1:2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary. [source]