KJV: Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.
YLT: and certain men having cleaved to him, did believe, among whom is also Dionysius the Areopagite, and a woman, by name Damaris, and others with them.
Darby: But some men joining themselves to him believed; among whom also was Dionysius the Areopagite, and a woman by name Damaris, and others with them.
ASV: But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
τινὲς | Some |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἄνδρες | men |
Parse: Noun, Nominative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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κολληθέντες | having joined themselves |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: κολλάω Sense: to glue, to glue together, cement, fasten together. |
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αὐτῷ | to him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐπίστευσαν | believed |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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οἷς | whom |
Parse: Personal / Relative Pronoun, Dative Masculine Plural Root: ὅς Sense: who, which, what, that. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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Διονύσιος | [were] Dionysius |
Parse: Noun, Nominative Masculine Singular Root: Διονύσιος Sense: an Athenian, a member of the Areopagus, converted to Christianity by Paul. |
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Ἀρεοπαγίτης | Areopagite |
Parse: Noun, Nominative Masculine Singular Root: Ἀρεοπαγίτης Sense: a member of the court of Areopagus, an Areopagite. |
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γυνὴ | a woman |
Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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ὀνόματι | named |
Parse: Noun, Dative Neuter Singular Root: ὄνομα Sense: name: univ. |
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Δάμαρις | Damaris |
Parse: Noun, Nominative Feminine Singular Root: Δάμαρις Sense: an Athenian woman converted to Christianity by Paul’s preaching. |
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ἕτεροι | others |
Parse: Adjective, Nominative Masculine Plural Root: ἀλλοιόω Sense: the other, another, other. |
Greek Commentary for Acts 17:34
First aorist passive of this strong word κολλαω kollaō to glue to, common in Acts (Acts 5:13; Acts 8:29; Acts 9:26; Acts 10:28) No sermon is a failure which leads a group of men (ανδρες andres) to believe (ingressive aorist of πιστευω pisteuō) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. [source]
One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr. A woman named Damaris (γυνη ονοματι Δαμαρις gunē onomati Damaris). A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were “others” (ετεροι heteroi) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in 1 Corinthians 2:1-5 alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens. [source]
A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were “others” (ετεροι heteroi) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in 1 Corinthians 2:1-5 alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens. [source]
See on Luke 10:11; and Luke 15:15; and Acts 5:13. [source]
One of the judges of the court of Areopagus. Of this court Curtius remarks: “Here, instead of a single judge, a college of twelve men of proved integrity conducted the trial. If the accused had an equal number of votes for and against him, he was acquitted. The Court on the hill of Ares is one of the most ancient institutions of Athens, and none achieved for the city an earlier or more widely spread recognition. The Areopagitic penal code was adopted as a norm by all subsequent legislators” (“History of Greece,” i., 307). [source]
Reverse Greek Commentary Search for Acts 17:34
Present middle infinitive of κολλαω kollaō old verb to cleave to like glue as in Luke 15:15 which see. Seven times in Acts (Acts 9:26; Acts 10:28; Acts 17:34). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers. Howbeit the people (αλλο λαος all'̇̇ho laos). Probably individuals among the people, the populace as distinct from the rulers and hostile outsiders. [source]
See on joined himself, Luke 15:15. Compare Acts 17:34; 1 Corinthians 6:16. [source]
The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Acts 18:12). He does not mention other churches in Achaia outside of the one in Corinth, but only “saints” Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Acts 17:34), and there was a church in Cenchreae, the eastern port of Corinth (Romans 16:1). Paul in 2 Corinthians 9:2 speaks of Achaia and Macedonia together. His language here would seem to cover the whole (οληι holēi all) of Achaia in his scope and not merely the environment around Corinth. [source]