17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonika, where was a Shul of the Yehudim:
17:2 And Paulos , as his did bekvius (regular,manner), join in their minyan, on Yom shloshah Shabbatot drashot (reasoned) with them out of the Kitvei ha Kodesh (scriptures; graphe),
17:3 Opening and making Messianic midrash and pashat that Moshiach must needs have suffered, and risen again from the dead; and that:
"...This Yeshua (ישוע), whom I proclaim unto you, is Moshiach."
17:4 And some of them were persuaded and were being mishtatef (join, becoming involved) in Chavurah with Paulos and Silas; and of the Yirei Elohim Yevanis a great multitude, and of the chief women not a few.
17:5 But the Yehudim which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Iason, and sought to bring them out to the people.
17:6 And when they found them not, they drew Iason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;
17:7 Whom Iason hath received: and these all do contrary to the decrees of Kaisar, saying that there is another king, [one] Yeshua (ישוע).
17:8 And they troubled the people and the rulers of the city, when they heard these things.
17:9 And when they had taken security of Iason, and of the other, they let them go.
17:10 And the brethren immediately sent away Paulos and Silas by night unto Beroia: who coming [thither] went into the Shul of the Yehudim.
17:11 These (Berean Yehudim) were more noble than those in Thessalonika, in that they received the Davar Elohim with all readiness of mind, and searched the Kivrei ha Kodesh (scriptures, graphe) daily, whether those things were so.
17:12 Therefore many of them believed; also of honourable women which were Yevanis, and of anashim, not a few.
17:13 But when the Yehudim of Thessalonika had knowledge that the Devarim Elohim (אלהים) was proclaimed of Paulos at Beroia, they came thither also, and stirred up the people.
17:14 And then immediately the brethren sent away Paulos to go as it were to the sea: but Silas and Timotheos remained there.
17:15 And they that conducted Paulos brought him unto Athenai: and receiving a commandment unto Silas and Timotheos for to come to him with all speed, they departed.
17:16 Now while Paulos waited for them at Athenai, his ruach was stirred in him, when he saw the city wholly given to idolatry.
17:17 Therefore disputed he in the Shul with the Yehudim, and with the devout persons, and in the market daily with them that met with him.
17:18 Then certain philosophers of the Epikoureios, and of the Stoikos, encountered him. And some said:
"What will this babbler say? other some, He seemeth to be a setter forth of strange daimonion (dieties): because he proclaimed unto them Yeshua (ישוע), and the resurrection."
17:19 And they took him, and brought him unto Areios Pagos, saying:
"May we know what this new teaching,
whereof thou speakest, [is]? "
17:20 For thou bringest certain strange things to our ears:
"we would know therefore what these things mean. "
17:21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)
the Name of Hashem use as "Theos and Kurio (Adonay) speaking to Greek Goy
17:22 Then Paulos stood in the midst of Mars' hill, and said, [Ye] anashim of Athenai, I perceive that in all things ye are too superstitious (religious).
17:23 For as I passed by, and beheld your devotions, I found an altar with this inscription:
"agnostos
(unknown) THEOS (G_D)".
Whom therefore ye ignorantly worship, Him declare I unto you.
17:24 Theos that made the world and all things therein, seeing that He is Master of heaven and earth, dwelleth not in temples made with hands;
17:25 Neither is worshipped with men's hands, as though he needed any thing, seeing He giveth to all life, and breath, and all things;
17:26 And hath made of one blood all nations of anashim for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
17:27 That they should zeteo (seek, worship) Kurios (Master of Creator), if perhaps they might pselaphao (feel, touch, grope, personal relationship) after Him, and heurisko (find) Him, though He be not far from every one of us: Devarim 4:7; Isa 55:6; Jer 23:23,24
17:28 For in Him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
17:29 Forasmuch then as we are the offspring of Elohim (אלהים), we ought not to think that the Divine Nature is like unto gold, or silver, or stone, graven by art and man's device.̄
17:30 And the times of this ignorance Theos winked at; but now commandeth all anashim every where to metanoeo (repent, teshuvah):
17:31 Because He hath appointed a day, in the which he will judge the world in righteousness by [that] man whom He hath ordained; [whereof] He hath given assurance unto all [men], in that He hath raised him from the dead.
17:32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this [matter].
17:33 So Paulos departed from among them.
17:34 Howbeit certain anashim clave unto him, and believed: among the which [was] Dionysios the Areopagite, and a woman named Damaris, and others with them.
GODHEAD - ELHUTA
- in Aramaic
Epikoúreios and Stoïkós Philosophers were those who followed the teachings of Epicurus (Greek Έπίκουρος) (341 BC, Samos – 270 BC, Athens) the purpose of philosophy was to attain the happy, tranquil life, characterized by the absence of pain and fear, and by living a self-sufficient life surrounded by friends. He taught that pleasure and pain are the measures of what is good and bad, that death is the end of the body and the soul and should therefore not be feared, that the gods do not reward or punish humans, that the universe is infinite and eternal, and that events in the world are ultimately based on the motions and interactions of atoms moving in empty space.
Stoïkós - were followers of Zeno, they got their name from the Greek word stoa meaning porch for Zeno taught at a place in Athens called stoa
The Areopagus or Areios Pagos (Greek Ἄρειος Πᾶγος) is the 'Hill of Ares', north-west of the Acropolis, which in classical times functioned as the chief homicide court of Athenai. Ares was supposed to have been tried here by the Gods for the murder of Poseidon's son Alirrothios (a typical example of an aetiological myth). In The Eumenides of Aeschylus (458), the Areopagus is the site of the trial of Orestes for killing his mother (Clytemnestra) and her lover (Aegisthus).
The origin of its name is not clear. In Greek pagos means big piece of rock. Areios could have come from Ares or from the Erinyes, as on its foot was erected a temple dedicated to the Erinyes where murderers used to find shelter so as not to face the consequences of their actions.
Near the Areopagus was also constructed the basilica of Dionysius Areopagites.
In pre-classical times (before the 5th century BC), the Areopagus was the council of elders of the city, similar to the Roman Senate. Like the Senate, its membership was restricted to those who had held high public office, in this case that of Archon. In 462 BC, Ephialtes put through reforms which deprived the Areopagus of almost all its functions except that of a murder tribunal in favor of Heliaia.
The Areopagus, like most city-state institutions, continued to function in Roman times, and it was at that location that the Apostle Paulos delivered the famous 'What therefore you worship as unknown, this I proclaim to you' speech, after seeing an altar 'to the Unknown God'.
The term "Areopagus" also refers to the judicial body of aristocratic origin, the power of which was enhanced by Solon, or the higher court of Greece.