KJV: Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
YLT: And Paul, having stood in the midst of the Areopagus, said, 'Men, Athenians, in all things I perceive you as over-religious;
Darby: And Paul standing in the midst of Areopagus said, Athenians, in every way I see you given up to demon worship;
ASV: And Paul stood in the midst of the Areopagus, and said, Ye men of Athens, in all things, I perceive that ye are very religious.
Σταθεὶς | Having stood |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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[ὁ] | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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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. |
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μέσῳ | [the] midst |
Parse: Adjective, Dative Neuter Singular Root: μέσος Sense: middle. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἀρείου | Ares |
Parse: Noun, Genitive Masculine Singular Root: Ἄρειος πάγος Sense: a rocky height in the city of Athens, opposite the western end of the Acropolis toward the west. |
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Πάγου | Hill |
Parse: Noun, Genitive Masculine Singular Root: Ἄρειος πάγος Sense: a rocky height in the city of Athens, opposite the western end of the Acropolis toward the west. |
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ἔφη | he was saying |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: φημί Sense: to make known one’s thoughts, to declare. |
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Ἄνδρες | Men |
Parse: Noun, Vocative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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Ἀθηναῖοι | Athenians |
Parse: Adjective, Vocative Masculine Plural Root: Ἀθηναῖος Sense: a person who lives in Athens, an Athenian. |
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πάντα | all things |
Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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δεισιδαιμονεστέρους | very religious |
Parse: Adjective, Accusative Masculine Plural, Comparative Root: δεισιδαίμων Sense: in a good sense. |
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θεωρῶ | I behold |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: θεωρέω Sense: to be a spectator, look at, behold. |
Greek Commentary for Acts 17:22
First aorist passive of ιστημι histēmi used of Peter in Acts 2:14. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. [source]
The Authorized Version has “too superstitious,” the American Standard “very religious.” Δεισιδαιμων Deisidaimōn is a neutral word (from δειδω deidō to fear, and δαιμων daimōn deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it “with kindly ambiguity.” Page thinks that Luke uses the word to represent the religious feeling of the Athenians (religiosus) which bordered on superstition. The Vulgate has superstitiosiores. In Acts 25:19 Festus uses the term δεισιδαιμονια deisidaimonia for “religion.” It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul‘s whole speech before the Council of Areopagus. The comparative here as in Acts 17:21 means more religions than usual (Robertson, Grammar, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, “full of idols” (Acts 17:16). [source]
I regard you, in my careful observation of you. See on Luke 10:18. [source]
This rendering and that of the Rev., somewhat superstitious, are both unfortunate. The word is compounded of δείδω , to fear, and δαίμων , a deity. It signifies either a religious or a superstitious sentiment, according to the context. Paul would have been unlikely to begin his address with a charge which would have awakened the anger of his audience. What he means to say is, You are more divinity-fearing than the rest of the Greeks. This propensity to reverence the higher powers is a good thing in itself, only, as he shows them, it is misdirected, not rightly conscious of its object and aim. Paul proposes to guide the sentiment rightly by revealing him whom they ignorantly worship. The American revisers insist on very religious. The kindred word δεισιδαιμονία occurs Acts 25:19, and in the sense of religion, though rendered in A. V. superstition. Festus would not call the Jewish religion a superstition before Agrippa, who was himself a Jew. There is the testimony of the Ephesian town-clerk, that Paul, during his three years' residence at Ephesus, did not rudely and coarsely attack the worship of the Ephesian Diana. “Nor yet blasphemers of your goddess” (Acts 19:37). [source]
Reverse Greek Commentary Search for Acts 17:22
See on Acts 17:22. Better, religion, as Rev. As Agrippa was a Jew by religion, Festus would not have insulted him by applying the word superstition to his faith. Note, however, that he speaks of it as their own religion, not identifying Agrippa with them. It was a non-committal expression, since the word meant either religion or superstition according to circumstances. He left Agrippa “to take the word in a good sense, but reserved his own view, which was certainly the Roman one” (Meyer). There is, indeed, a similar tact in Paul's use of the word to the Athenians. He selected “a word which almost imperceptibly shaded off from praise to blame” (Trench). [source]
The Jewish custom was to sit while speaking (Luke 4:20), but the Greek and Roman was to stand (Acts 17:22). It is possible as Lewin (Life of St. Paul, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts 14:12), so that he responds to the courteous invitation of the rulers. [source]
Late word from σεβαζομαι sebazomai to worship. In N T. only here and 2 Thessalonians 2:4. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of δεισιδαιμονεστερους deisidaimonesterous in Acts 17:22. An altar (βωμον bōmon). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T With this inscription On which had been written (stood written), past perfect passive indicative of επιγραπω epigraphō old and common verb for writing on inscriptions To an Unknown God (ΑΓΝΟΣΤΟ ΤΕΟ AGNOSTO THEO). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are “altars to gods unknown” (βωμοι τεων αγνωστων bōmoi theōn agnōstōn). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of αγνωστος agnōstos old and common adjective (from α a privative and γνωστος gnōstos verbal of γινωσκω ginōskō to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the “confession at once of a bastard philosophy and of a bastard religion” (Hort, Hulsean Lectures, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. In ignorance Present active participle of αγνοεω agnoeō old verb from same root as αγνωστος agnōstos to which Paul refers by using it. This set I forth unto you (τουτο εγο καταγγελλω υμιν touto ego kataggellō humin). He is a καταγγελευς kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον hoṅ̇touton (whom--this one) rather than οτουτο hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
Took his stand with the eleven including Matthias, who also rose up with them, and spoke as their spokesman, a formal and impressive beginning. The Codex Bezae has “ten apostles.” Luke is fond of this pictorial use of στατεις statheis (first aorist passive participle of ιστημι histēmi) as seen nowhere else in the N.T. (Luke 18:11, Luke 18:40; Luke 19:8; Acts 5:20; Acts 17:22; Acts 27:21). [source]
See note on Acts 17:22 for discussion of this word. Festus would hardly mean “superstition,” whatever he really thought, because Agrippa was a Jew. And of one Jesus (και περι τινος Ιησου kai peri tinos Iēsou). This is the climax of supercilious scorn toward both Paul and “one Jesus.” Who was dead Perfect active participle of τνησκω thnēskō agreeing with Ιησου Iēsou (genitive). As being dead. Whom Paul affirmed to be alive (ον επασκεν ο Παυλος ζηιν hon ephasken ho Paulos zēin). Imperfect active of πασκω phaskō old form of πημι phēmi to say, in the N.T. only here and Acts 24:9; Romans 1:22. Infinitive ζηιν zēin in indirect discourse with ον hon (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul‘s preaching about Jesus as no longer dead, but living. [source]
As in Acts 1:15; Acts 2:14; Acts 17:22. Pictorial word (Page) that sets forth the vividness and solemnity of the scene (Knowling). Ye should have hearkened unto me (εδει μεν πειταρχησαντας μοι edei men peitharchēsantas moi). Literally, “It was necessary for you hearkening unto me not to set sail (μη αναγεσται mē anagesthai).” It was not the “I told you so” of a small nature, “but a reference to the wisdom of his former counsel in order to induce acceptance of his present advice” (Furneaux). The first aorist active participle is in the accusative of general reference with the present infinitive αναγεσται anagesthai And have gotten this injury and loss This Ionic form κερδησαι kerdēsai (from κερδαω kerdaō) rather than κερδηναι kerdēnai or κερδαναι kerdēnai is common in late Greek (Robertson, Grammar, p. 349). The Revised Version thus carries over the negative μη mē to this first aorist active infinitive κερδησαι kerdēsai from κερδαω kerdaō (cf. Matthew 16:26). But Page follows Thayer in urging that this is not exact, that Paul means that by taking his advice they ought to have escaped this injury and loss. “A person is said in Greek ‹to gain a loss‘ when, being in danger of incurring it, he by his conduct saves himself from doing so.” This is probably Paul‘s idea here. [source]
Ἁυτῶν refers to the gainsayers, Titus 1:9, Titus 1:10. Τις refers to Epimenides, contemporary with Solon, and born in Crete b.c. 659. A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Acts 17:22, Acts 17:23. [source]