KJV: And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?
YLT: And the public clerk having quieted the multitude, saith, 'Men, Ephesians, why, who is the man that doth not know that the city of the Ephesians is a devotee of the great goddess Artemis, and of that which fell down from Zeus?
Darby: And the townclerk, having quieted the crowd, said, Ephesians, what man is there then who does not know that the city of the Ephesians is temple-keeper of Artemis the great, and of the image which fell down from heaven?
ASV: And when the townclerk had quieted the multitude, he saith, Ye men of Ephesus, what man is there who knoweth not that the city of the Ephesians is temple-keeper of the great Diana, and of the image which fell down from Jupiter?
Καταστείλας | Having calmed |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καταστέλλω Sense: to send or put down, to lower. |
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γραμματεὺς | town clerk |
Parse: Noun, Nominative Masculine Singular Root: γραμματεύς Sense: a clerk, scribe, esp. |
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ὄχλον | crowd |
Parse: Noun, Accusative Masculine Singular Root: ὄχλος Sense: a crowd. |
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φησίν | he says |
Parse: Verb, Present 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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Ἐφέσιοι | Ephesians |
Parse: Adjective, Vocative Masculine Plural Root: Ἐφέσιος Sense: a native or inhabitant of Ephesus. |
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ἐστιν | is there |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἀνθρώπων | man |
Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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γινώσκει | knows |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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Ἐφεσίων | of [the] Ephesians |
Parse: Adjective, Genitive Masculine Plural Root: Ἐφέσιος Sense: a native or inhabitant of Ephesus. |
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πόλιν | city |
Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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νεωκόρον | temple-keeper |
Parse: Noun, Accusative Masculine Singular Root: νεωκόρος Sense: one who sweeps and cleans a temple. |
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οὖσαν | as being |
Parse: Verb, Present Participle Active, Accusative Feminine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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μεγάλης | great |
Parse: Adjective, Genitive Feminine Singular Root: μέγας Sense: great. |
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Ἀρτέμιδος | Artemis |
Parse: Noun, Genitive Feminine Singular Root: Ἄρτεμις Sense: Artemis, that is to say the so called Tauric or Persian or Ephesian Artemis, the goddess of many Asiatic people, to be distinguished from the Artemis of the Greeks, the sister of Apollo. |
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τοῦ | of that |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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διοπετοῦς | fallen from the sky |
Parse: Adjective, Genitive Neuter Singular Root: διοπετής Sense: fallen from Zeus, i. |
Greek Commentary for Acts 19:35
Ephesus was a free city and elected its own officers and the recorder or secretary was the chief magistrate of the city, though the proconsul of the province of Asia resided there. This officer is not a mere secretary of another officer or like the copyists and students of the law among the Jews, but the most influential person in Ephesus who drafted decrees with the aid of the στρατηγοι stratāgoi had charge of the city‘s money, was the power in control of the assembly, and communicated directly with the proconsul. Inscriptions at Ephesus give frequently this very title for their chief officer and the papyri have it also. The precise function varied in different cities. His name appeared on the coin at Ephesus issued in his year of office. [source]
First aorist active participle of καταστελλω katastellō to send down, arrange dress (Euripides), lower (Plutarch), restrain (papyrus example), only twice in the N.T. (here and Acts 19:36, be quiet), but in lxx and Josephus. He evidently took the rostrum and his very presence as the city‘s chief officer had a quieting effect on the billowy turmoil and a semblance of order came. He waited, however, till the hubbub had nearly exhausted itself (two hours) and did not speak till there was a chance to be heard. Saith (πησιν phāsin). Historical present for vividness. How that. Merely participle ουσαν ousan and accusative πολιν polin in indirect discourse, no conjunction at all (Robertson, Grammar, pp. 1040ff.), common idiom after γινωσκω ginōskō to know. Temple-keeper (νεωκορον neōkoron). Old word from νεως neōs (ναοσ̓ naos' temple, and κορεω koreō to sweep. Warden, verger, cleaner of the temple, a sacristan. So in Xenophon and Plato. Inscriptions so describe Ephesus as νεωκορον της Αρτεμιδος neōkoron tēs Artemidos as Luke has it here and also applied to the imperial cultus which finally had several such temples in Ephesus. Other cities claimed the same honour of being νεωκορος neōkoros but it was the peculiar boast of Ephesus because of the great temple of Artemis. A coin of a.d. 65 describes Ephesus as νεωκορος neōkoros There are papyri examples of the term applied to individuals, one to Priene as νεωκορος neōkoros of the temple in Ephesus (Moulton and Milligan, Vocabulary). And of the image which fell down from Jupiter Supply αγαλμα agalma (image), “the from heaven-fallen image.” From Zeus (Διος Dios) and πετω petō (πιπτω πιπετω piptōδιοπετους pipetō), to fall. Zeus (Jupiter) was considered lord of the sky or heaven and that is the idea in diopetous here. The legend about a statue fallen from heaven occurs concerning the statue of Artemis at Tauris, Minerva at Athens, etc. Thus the recorder soothed the vanity (Rackham) of the crowd by appeal to the world-wide fame of Ephesus as sacristan of Artemis and of her heaven-fallen image. [source]
Historical present for vividness. [source]
. Merely participle ουσαν ousan and accusative πολιν polin in indirect discourse, no conjunction at all (Robertson, Grammar, pp. 1040ff.), common idiom after γινωσκω ginōskō to know. Temple-keeper (νεωκορον neōkoron). Old word from νεως neōs (ναοσ̓ naos' temple, and κορεω koreō to sweep. Warden, verger, cleaner of the temple, a sacristan. So in Xenophon and Plato. Inscriptions so describe Ephesus as νεωκορον της Αρτεμιδος neōkoron tēs Artemidos as Luke has it here and also applied to the imperial cultus which finally had several such temples in Ephesus. Other cities claimed the same honour of being νεωκορος neōkoros but it was the peculiar boast of Ephesus because of the great temple of Artemis. A coin of a.d. 65 describes Ephesus as νεωκορος neōkoros There are papyri examples of the term applied to individuals, one to Priene as νεωκορος neōkoros of the temple in Ephesus (Moulton and Milligan, Vocabulary). And of the image which fell down from Jupiter Supply αγαλμα agalma (image), “the from heaven-fallen image.” From Zeus (Διος Dios) and πετω petō (πιπτω πιπετω piptōδιοπετους pipetō), to fall. Zeus (Jupiter) was considered lord of the sky or heaven and that is the idea in diopetous here. The legend about a statue fallen from heaven occurs concerning the statue of Artemis at Tauris, Minerva at Athens, etc. Thus the recorder soothed the vanity (Rackham) of the crowd by appeal to the world-wide fame of Ephesus as sacristan of Artemis and of her heaven-fallen image. [source]
Old word from νεως neōs (ναοσ̓ naos' temple, and κορεω koreō to sweep. Warden, verger, cleaner of the temple, a sacristan. So in Xenophon and Plato. Inscriptions so describe Ephesus as νεωκορον της Αρτεμιδος neōkoron tēs Artemidos as Luke has it here and also applied to the imperial cultus which finally had several such temples in Ephesus. Other cities claimed the same honour of being νεωκορος neōkoros but it was the peculiar boast of Ephesus because of the great temple of Artemis. A coin of a.d. 65 describes Ephesus as νεωκορος neōkoros There are papyri examples of the term applied to individuals, one to Priene as νεωκορος neōkoros of the temple in Ephesus (Moulton and Milligan, Vocabulary). [source]
Supply αγαλμα agalma (image), “the from heaven-fallen image.” From Zeus (Διος Dios) and πετω petō (πιπτω πιπετω piptōδιοπετους pipetō), to fall. Zeus (Jupiter) was considered lord of the sky or heaven and that is the idea in diopetous here. The legend about a statue fallen from heaven occurs concerning the statue of Artemis at Tauris, Minerva at Athens, etc. Thus the recorder soothed the vanity (Rackham) of the crowd by appeal to the world-wide fame of Ephesus as sacristan of Artemis and of her heaven-fallen image. [source]
Reverse Greek Commentary Search for Acts 19:35
An old verb επιβιβαζω epibibazō (επι epi βιβαζω bibazō), to cause to mount. In the N.T. only here and Acts 19:35; Acts 23:24, common in lxx. [source]
Old verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: “Bind with soft wool, and sprinkle with wine and oil.”Set him (επιβιβασας epibibasas). An old verb επιβιβαζω epibibazō (επι epi βιβαζω bibazō), to cause to mount. In the N.T. only here and Acts 19:35; Acts 23:24, common in lxx.Beast Old word from κταομαι ktaomai to acquire, and so property The old Attic form was πανδοκειον pandokeion (from παν pan all, and δεχομαι dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [source]
Or Artemis. We must distinguish between the Greek Artemis, known to the Romans as Diana, and the Ephesian goddess. The former, according to the legend, was the daughter of Zeus (Jove), and the sister of Apollo. She was the patroness of the chase, the huntress among the immortals, represented with bow, quiver, and spear, clad in hunting-habit, and attended by dogs and stags. She was both a destroyer and a preserver, sending forth her arrows of death, especially against women, but also acting as a healer, and as the special protectress of women in childbirth. She was also the goddess of the moon. She was a maiden divinity, whose ministers were vowed to chastity. The Ephesian Artemis is totally distinct from the Greek, partaking of the Asiatic character, and of the attributes of the Lydian Cybele, the great mother of the gods. Her worship near Ephesus appears to have existed among the native Asiatic population before the foundation of the city, and to have been adopted by the Greek immigrants, who gradually transferred to her features peculiar to the Grecian goddess. She was the personification of the fructifying and nourishing powers of nature, and her image, as represented on current coins of the time, is that of a swathed figure, covered with breasts, and holding in one hand a trident, and in the other a club. This uncouth figure, clad in a robe covered with mystic devices, stood in the shrine of the great temple, hidden by a purple curtain, and was believed to have fallen down from heaven (Acts 19:35). In her worship the oriental influence was predominant. The priests were eunuchs, and with them was associated a body of virgin priestesses and a number of slaves, the lowest of whom were known as neocorior temple-sweepers (Acts 19:35). “Many a time must Paul have heard from the Jewish quarter the piercing shrillness of their flutes, and the harsh jangling of their timbrels; many a time have caught glimpses of their detestable dances and Corybantic processions, as, with streaming hair, and wild cries, and shaken torches of pine, they strove to madden the multitudes into sympathy with that orgiastic worship which was but too closely connected with the vilest debaucheries” (Farrar, “Life and Work of Paul”).MagnificenceSee on 2 Peter 1:16. [source]
Not in the old writers, but in lxx and Koiné. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. Of the great goddess Artemis (της μεγαλης τεας Αρτεμιδος tēs megalēs theas Artemidos). She was generally known as the Great (η Μεγαλη hē Megalē). An inscription found at Ephesus calls her “the greatest god” (η μεγιστη τεος hē megistē theos). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (νεωκοροι neōkoroi Acts 19:35). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. Be made of no account Be reckoned as nothing, first aorist passive infinitive of λογιζομαι logizomai and εις eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
It is necessary. Periphrastic present indicative instead of καταστελλω dei like 1 Peter 1:6; 1 Timothy 5:13. Be quiet (προπετες katestalmenous). Perfect passive participle of προ katastellō (see Acts 19:35). Rash Old adjective from pro and petō to fall forward, headlong, precipitate. In the N.T. only here and 2 Timothy 3:4, though common in the Koiné. Better look before you leap. [source]
Perfect passive participle of προ katastellō (see Acts 19:35). [source]
Always in the New Testament in the Jewish sense, an interpreter of the law, except Acts 19:35, the town-clerk. [source]
Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (Acts 19:35), the home of the magic arts (Ephesian letters, Acts 19:19) and of the mystery-cults, place of Paul‘s three years‘ stay (Acts 19:1-10; 20:17-38), where Aquila and Priscilla and Apollos laboured (Acts 18:24-28), where Timothy wrought (1 Tim. and 2 Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (Acts 19:38), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (Letters to the Seven Churches, p. 210) calls it “the City of Change.” [source]