SEV Biblia, Chapter 19:27
Y no solamente hay peligro de que este negocio se nos vuelva en reproche, sino tambin que el templo de la gran diosa Diana sea estimado en nada, y comience a ser destruida su majestad, la cual honra toda el Asia y el mundo.
Clarke's Bible Commentary - Acts 19:27
Verse 27. The temple of the great goddess Diana] From a number of representations of the Ephesian goddess Diana, which still remain, we find that she was widely different from Diana the huntress. She is represented in some statues all covered over with breasts, from the shoulders down to the feet; in others she is thus represented, from the breast to the bottom of the abdomen, the thighs and legs being covered with the heads of different animals. From this it is evident that, under this name and form, nature, the nourisher and supporter of all things, was worshipped: the sun and moon, being grand agents, in all natural productions, were properly introduced as her attributes or symbols. Because she was the representative of universal nature, she was called, in opposition to Diana the huntress and goddess of chastity, the GREAT goddess Diana; not only worshipped in Asia, but throughout the whole world; both the Greeks and the Romans unanimously conjoining in her worship. Several statues of this Ephesian Diana still remain; and some beautiful ones are represented by Montfaucon, in his Antig. Expliq. vol. i. book iii. cap.
15, plates 46, 47, 48. From this father of antiquaries, much information on this subject may be derived. He observes that the original statue of Diana of Ephesus, which was in that noble temple, esteemed one of the wonders of the world, was made of ivory, as Pliny says; but Vitruvius says it was made of cedar; and others, of the wood of the vine. The images of this goddess are divided into several bands, or compartments; so that they appear swathed from the breasts to the feet. On the head is generally represented a large tower, two stories high. A kind of festoon of flowers and fruit descends from her shoulders; in the void places of the festoon a crab is often represented, and sometimes crowned by two genii or victories. The arms are generally extended, or stretched a little out from the sides; and on each one or two lions. Below the festoon, between the two first bands, there are a great number of paps: hence she has been styled by some of the ancients, Multimammia, and polumastov, the goddess with the multitude of paps: on one figure I count nineteen. Between the second and third bands, birds are represented; between the third and fourth, a human head with tritons; between the fourth and fifth, heads of oxen.
Most of the images of this goddess are represented as swathed nearly to the ancles, about which the folds of her robe appear. Though there is a general resemblance in all the images of the Ephesian Diana, yet some have more figures or symbols, some less: these symbols are generally paps, human figures, oxen, lions, stags, griffins, sphinxes, reptiles, bees, branches of trees, and roses.
That nature is intended by this goddess is evident from the inscription on two of those represented by Montfaucon: panaiolov fusiv pantwn mhthr, Nature, full of varied creatures, and mother of all things. It is evident that this Diana was a composition of several deities: her crown of turrets belongs to Cybele, the mother of the gods; the lions were sacred to her also; the fruits and oxen are symbols of Ceres; the griffins were sacred to Apollo; and the deer or stags to Diana. The crab being placed within the festoon of flowers evidently refers to the northern tropic Cancer; and the crab being crowned in that quarter may refer to the sun having accomplished his course, and begun to return with an increase of light, heat, etc: The paps, or breasts, as has already been observed, show her to be the nurse of all things; and the different animals and vegetables represented on those images point out nature as the supporter of the animal and vegetable world: the moon and tritons show her influence on the sea; and the sun her influence on the earth. All these things considered, it is no wonder that this goddess was called at Ephesus the Great Diana, and that she was worshipped, not only in that city, but in all the world. In the worship of this deity, and in the construction of her images, the heathens seem to have consulted common sense and reason in rather an unusual manner. But we must observe, also, that among the Greeks and Romans they had two classes of deities: the Dii Majores, and the Dii Minores: the great gods, and the minor gods. The latter were innumerable; but the former; among whom was Diana, were only twelve-Jupiter, Neptune, Apollo, Mars, Mercury, and Vulcan; Juno, Vesta, Ceres, Diana, Venus, and Minerva. These twelve were adored through the whole Gentile world, under a variety of names.
John Gill's Bible Commentary
Ver. 27. So that not only this our craft is in danger to be set at nought , etc.] Or to come into reproof, as the words may be literally rendered, and as they are in the Vulgate Latin version; that is, if this notion prevails, that they are not gods, which are made with hands, this art and business of making shrines and images for Diana will be brought into contempt, and come to nothing; who will buy them, when once they believe there is no divinity in them? they will despise them, and the makers of them; yea, the latter will be in danger of being taken up, and charged, convicted, reproved and punished as idolaters, and blasphemers of deity; to which sense the Ethiopic version inclines, which renders it, and not only for this thing we shall be in danger; of being called to an account for making these shrines; our business will be put down, and we shall be treated with disgrace, if not with severity: but also that the temple of the great goddess Diana should be despised ; here religion is pretended, and a concern shown for that; partly on purpose to cover, as much as could be, the selfish and avaricious principles from which Demetrius acted; and partly the more to stir up the meaner and more ignorant sort of people, and irritate and provoke them, and set them against Paul and his doctrine, who generally speaking are the most bigoted.
Diana is said to be the daughter of Jupiter, by Latona; she is often called the goddess of hunting, and is said to preside at births; the moon was worshipped by the Heathens under her name; she is here called the great goddess, for the Gentiles had their greater and their lesser gods, and she is reckoned among the former, which were in number twelve; Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars, Mercury, Jupiter, Neptune, Vulcan, and Apollo: the temple of Diana at Ephesus is reckoned among the seven wonders of the world; it was about seven furlongs distant from the city f972 , and was 425 feet long, and 220 feet broad, and had in it 127 pillars,60 feet high; it was built on marshy ground, that it might not be affected with earthquakes; and yet that such a pile of building might not stand upon a slippery and unstable foundation, coals and fleeces of wool were laid in the foundation and trodden in it, according to Pliny f973 , from whom this account is taken; who says it was two hundred and twenty years in building, and elsewhere he says it was four hundred years; the architect who first began it, he makes to be one Chersiphron; but it is commonly ascribed to the Amazons, and particularly to the Amazon Otrira, the wife of Mars; though Pausanias f974 , as he observes that the temple of Diana of the Ephesians was built before the Ionians came into these parts, so he denies that it was built by the Amazons, but affirms that the builders of it were Cresus, and Ephesus, the son of Caystrus. Solinus f975 , who calls it a fabric of the Amazons, says it was so magnificent, that Xerxes, when he burnt all the temples in Asia, spared this only; but (adds he) this clemency of Xerxes did not preserve the sacred temple from evil; for Herostratus set fire to this noble fabric with his own hands, for no other reason, as he confessed, than to get himself a name.
At which the Ephesians were so enraged, that they got an order published by the common council of Asia, throughout all the neighbouring kingdoms and nations, that his name should not be once mentioned f976 ; which however, though it might be regarded for a while, was not always; for his name has since been both spoken of, and transmitted in writing to posterity. The above historian observes, that the temple at Ephesus was burnt, the same day in which Alexander was born at Pella; which occasioned Timaeus facetiously to say, as is related by Cicero f977 it is no wonder that the temple of Diana of the Ephesians should be burnt the same night that Alexander was born, seeing Diana, being desirous to be present at the delivery of Olympias, (the mother of Alexander,) was absent from her own house.
However, the inhabitants of Ephesus being very rich, and also willing to communicate to the charge of rebuilding this edifice, the women even bringing their gold, silver, and other precious ornaments, the work was set about, and a fabric was raised much more beautiful than the former; the name of the architect by whom it was rebuilt was Dinocrates; and so it continued, to this time the apostle was at Ephesus, a very fine and grand building, and commanded great attention, veneration, and respect from men; and which Demetrius suggests would fall into contempt, through the doctrine of the apostle, should he be suffered to go on: and her magnificence should be destroyed, whom all Asia and the world worshippeth ; by her magnificence is meant, her deity; which must be denied her, as well as her temple despised, if Pauls doctrine was true, and should obtain; so the Syriac version renders it, the goddess herself; and the Ethiopic version, her divinity: what Demetrius says of her, that she was worshipped by all Asia, and the world, was fact; not only all Asia was concerned in building her temple at Ephesus, as many writers affirm f978 ; but she was one of the highest class of deities, and received as such by the whole Gentile world; yea, Diana of the Ephesians, as distinguished from all other Dianas, was revered by all nations. There were temples of Diana of the Ephesians in other places, particularly at Corinth, as Pausanias relates; and who also affirms, that all the cities celebrate Diana of the Ephesians, and men in private honour her above other deities; the reasons are, the glory of the Amazons, from whom according to fame her image was, and because of the antiquity of the temple: three other things besides these, adds he, contribute to the glory of it; the magnificence of the temple, which exceeds whatever was done by man, and the splendour of the city of the Ephesians, and the renown of the deity in it f979 : here the silversmith suggests the catholicism and universality of their religion, in favour of it.
Matthew Henry Commentary
Verses 21-31 - Persons who came from afar to pay their devotions at the temple of Ephesus, bought little silver shrines, or models of the temple, to carry home with them. See how craftsmen make advantage to themselves of people's superstition, and serve their worldly ends by it. Men ar jealous for that by which they get their wealth; and many se themselves against the gospel of Christ, because it calls men from all unlawful crafts, however much wealth is to be gotten by them. There ar persons who will stickle for what is most grossly absurd, unreasonable and false; as this, that those are gods which are made with hands, i it has but worldly interest on its side. The whole city was full of confusion, the common and natural effect of zeal for false religion Zeal for the honour of Christ, and love to the brethren, encourag zealous believers to venture into danger. Friends will often be raise up among those who are strangers to true religion, but have observe the honest and consistent behaviour of Christians.
Greek Textus Receptus
ου 3756 PRT-N μονον 3440 ADV δε 1161 CONJ τουτο 5124 D-NSN κινδυνευει 2793 5719 V-PAI-3S ημιν 2254 P-1DP το 3588 T-ASN μερος 3313 N-ASN εις 1519 PREP απελεγμον 557 N-ASM ελθειν 2064 5629 V-2AAN αλλα 235 CONJ και 2532 CONJ το 3588 T-ASN της 3588 T-GSF μεγαλης 3173 A-GSF θεας 2299 N-GSF αρτεμιδος 735 N-GSF ιερον 2411 N-ASN εις 1519 PREP ουδεν 3762 A-ASN λογισθηναι 3049 5683 V-APN μελλειν 3195 5721 V-PAN {VAR1: δε 1161 CONJ } {VAR2: τε 5037 PRT } και 2532 CONJ καθαιρεισθαι 2507 5745 V-PPN την 3588 T-ASF μεγαλειοτητα 3168 N-ASF αυτης 846 P-GSF ην 3739 R-ASF ολη 3650 A-NSF η 3588 T-NSF ασια 773 N-NSF και 2532 CONJ η 3588 T-NSF οικουμενη 3625 N-NSF σεβεται 4576 5736 V-PNI-3S
Vincent's NT Word Studies
27. Craft (merov). Lit., part or department of trade.To be set at nought (eiv apelegmon elqein). Lit., to come into refutation or exposure; hence, disrepute, as Rev. Compare ch. xviii. 28, and see note there. 'Apelegmov, refutation, occurs only here in New Testament.
Diana. 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 (ver. 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 neocori, or temple-sweepers (ver. 35). "Many a time must Paul have heard from the Jewish quarter the piercing shrillness of their flutes, and the harsh jangling of testable 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").
Magnificence. See on 2 Pet. i. 16.
Robertson's NT Word Studies
19:27 { this our trade} (touto to meros). Part, share, task, job, trade. {Come into disrepute} (eis apelegmon elqein). Not in the old writers, but in LXX and _Koin_. 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} (tes megales qeas artemidos). She was generally known as the Great (he megale). An inscription found at Ephesus calls her "the greatest god" (he megiste qeos). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (newkoroi, verse #35). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. {Be made of no account} (eis ouqen logisqenai). Be reckoned as nothing, first aorist passive infinitive of logizomai and eis. {Should even be deposed of her magnificence} (mellein te kai kaqaireisqai tes megaleiotetos autes). Note the present infinitive after mellein, ablative case (so best MSS.) after kaqairew, to take down, to depose, to deprive of. The word megaleiotes occurs also in #Lu 9:43 (the majesty of God) and in #2Pe 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} hol (he) Asia kai (he) oikoumene. See #11:28 for same use of oikoumene. 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 splendor was being set at naught by one man and a despised Jew at that!
