Jupiter
JUPITER
The supreme god of the heathen Greeks and Romans. He was called the son of Saturn and Ops, and was said to have been born in Crete. The character attributed to him in pagan mythology was a compound of all that is wicked, obscene, and beastly in the catalogue of human crime. Still he was ever described as of noble and dignified appearance and bearing. Barnabas was supposed by the people of Lystra to represent him, Mal 14:12,13 ; 19:35.
Fuente: American Tract Society Bible Dictionary
Jupiter
(Act 14:12-13 [Revised Version margin Zeus] 19:35 [Authorized Version and Revised Version the image which fell down from Jupiter; Revised Version margin from heaven])
The Oriental setting of the events which took place at Lystra is strongly evident in the first of these passages. The miracle of healing at once causes the barbarians to suppose that the gods had come to pay them a visit, and the impassive Barnabas is regarded as the chief. True to the oriental character, the Lycaonians regarded the active and energetic preacher as the inferior, and the more silent and statuesque figure as the leader and principal (W. M. Ramsay, The Church in the Roman Empire, 1893, p. 57 n. [Note: . note.] ). It was not that such visits were supposed to be common, but a well-known legend (Ovid, Metam. viii. 626 ff.; cf. Fasti, v. 495ff.) told of such a visit, when the aged couple Philemon and Baucis had alone received the august visitors and had been suitably rewarded; this had been localized in several districts. The people cried out in the speech of Lycaonia, and the original name of the local god given by them to Barnabas has been here replaced by the Greek equivalent, Zeus. In v. 13 Codex Bezae has a slightly different phrase which reads, the temple of Zeus-before-the-city. The participle in the phrase is used in a way characteristic of Acts, viz. to introduce some title or particular phrase, and we must consider that D is correct here. Zckler (ad loc.) and Ramsay (op. cit. p. 51f.) compare an inscription at Claudiopolis which has Zeus Proastios (i.e. Jupiter-before-the-town). The title here, then, is Propoles, which is actually found in an inscription at Smyrna. The Temple would be outside the city proper, and it is not quite clear whether the gates where the sacrifice was prepared were those of the Temple, or of the city, or of the dwelling-house of the apostles. It is most probable that the Temple is referred to, the gates being chosen as a special place for the offering of a special sacrifice (Ramsay).
Baur, Zeller, Overbeck, and Wendt regard the whole incident as unhistorical, since such people would rather have considered that the miracle-workers were magicians or demons. But the local legends give ample support to the text.
In 19:35 the translation should follow Revised Version margin: the Image which fell down from the clear sky.
Literature.-See R. J. Knowling, Expositors Greek Testament , 1900, ad loc.; A. C. McGiffert, Apostolic Age, 1897, p. 189f.
F. W. Worsley.
Fuente: Dictionary of the Apostolic Church
Jupiter
(the Latin form of the Greek name Zeus, Genit. ), the principal deity of the Greek and Roman mythology, in which he is fabled to have been the son of Saturn and Ops. He is supposed to represent the fertilizing power of the heavens (see Creuzer, Symbolik, 2, 518, 522), and was worshipped under various epithets. See Walch, Dissert in Acta Apost. 3, 173; compare Horace, Odyssey, 1, 10, 5; Ovid, Fasti, 5, 495; Metamorph. 8, 626; Tzetz. in Lycophr. 481; “Hermes ,” Apollod. Bibl. 3, 10, 2; Homer, Iliad. 2, 402; Virg. AEn. 3, 21; 9, 627; Xen. Cyrop. 8, 3, 31; Senec. Herc. Fur. 299. SEE MERCURY; SEE DIANA. (See Schmebel, De Jove ad Ac. Altdorf, 1740). This deity is alluded to in several passages of the Bible, and Josephus frequently refers to his worship. The following statements are chiefly from Kitto’s Cyclopoedia, s.v.:
1. It is stated in 2Ma 6:1-2, that “the king sent an old man of Athens (Sept. ; Vulg. Antiochenum) (some say ‘an old man, Atheneas,’ but Grotius, following the Latin, suggests instead of to read ) to compel the Jews to depart from the laws of their fathers, and not to live after the laws of God; and to pollute also the Temple in Jerusalem, and to call it the temple of Jupiter Olympius (Atob ), and that in Gerizim, of Jupiter the defender of strangers (Sept. ; Vulg. hospitalis), as they did desire that dwelt in the place.” Olympius was a very common epithet of Zeus, and he is sometimes simply called (Homer, 2. 19, 108). Olympia, in Greece, was the seat of the temple and sacred grove of Zeus Olympius, and it was here that the famous statue of gold and ivory, the work of Phidias, was erected. Caligula attempted to have this statue removed to Rome, and it was only preserved in its place by the assurance that it would not bear removal (Josephus, Ant. 19, 1, 1). Antiochus Epiphanes, as related by Athenaeus, surpassed all other kings in his worship and veneration of the gods, so that it was impossible to count the number of the statues he erected. His especial favorite was Zeus. The Olympian Zeus was the national god of the Hellenic race (Thucydides, 3, 14), as well as the supreme ruler of the heathen world, and, as such, formed the true opposite to Jehovah, who had revealed himself as the God of Abraham. Antiochus commenced, in B.C. 174, the completion of the temple of Zeus Olympius at Athens (Polybius, Reliq. 26, 10; Livy, Hist. 41, 20), and associated the worship of Jupiter with that of Apollo at Daphne, erecting a statue to the former god resembling that of Phidias at Olympia (Amm. Marcell. 22, 13, 1). Games were celebrated at Daphne by Antiochus, of which there is a long account in Polybius (Reliq. 31, 3) and Atheneus (5, 5). Coins also were struck referring to the god and the games (Mionnet, 5, 215; Muller, Antiq. Antioch. p. 62-64). On the coins of Elis, the wreath of wild olive () distinguishes Zeus Olympius from the Dodonaean Zeus, who has an oak wreath.
Antiochus, after compelling the Jews to call the Temple of Jerusalem the temple of Jupiter Olympius, built an idol altar upon the altar of God. Upon this altar swine were offered every day, and the broth of their flesh was sprinkled about the Temple (1Ma 1:46; 2Ma 6:5; Josephus, Ant. 12, 5, 4; 13, 8, 2; War, 1, 1, 2). The idol altar which was upon the altar of God ( ) was considered by the Jews to be the “abomination of desolation” ( , 1Ma 1:54) foretold by Daniel (11:31; 12:11) and mentioned by our Lord (Mat 24:15). Many interpretations of the meaning of this prophecy have been given. SEE ABOMINATION OF DESOLATION.
The grove of Daphne was not far from Antioch ( , 2Ma 4:33; Josephus, War, 1, 12, 15), and at this city Antiochus Epiphanes erected a temple for the worship of Jupiter Capitolinus. SEE DAPHNE. It is described by Livy as having its walls entirely adorned with gold (41, 20). To Jupiter Capitolinus the Jews, after the taking of Jerusalem, in whatever country they might be, were compelled by Vespasian to pay two drachmae, as they used to pay to the Temple at Jerusalem (Josephus, War, 7, 6, 6; Dion Cass. 66, 7). Hadrian, after the second revolt of the Jews, erected a temple to Jupiter Capitolinus in the place where the temple of God formerly stood (Dion Cass. 69, 12). There is, probably, reference made to Jupiter Capitolinus in Dan 11:38, alluding to Antiochus Epiphanes: “But in his estate shall he worship the god of forces” (fortresses, , see Gesenius, Thesaur. s.v. , p. 1011), for under this name Jupiter was worshipped by the victorious general on his return from a campaign, and it was in honor of Jupiter Capitolinus that he celebrated his triumph. Other conjectures have been made relative to this passage, but the opinion of Gesenius seems most probable. SEE MAUZZIM.
In the passage from 2 Macc. above quoted a temple was also ordered to be set up to Zeus Xenius on Mount Gerizim. Josephus gives a different account. He relates that the Samaritans, who, when it pleased them, denied that they were of the kindred of the Jews, wrote to Antiochus, the god ( on coins) Epiphanes, begging him to allow the temple on, Mount Gerizim, which had no name ( ; comp. “Ye worship ye know not what,” Joh 4:22), to be called the temple of Jupiter Hellenius (Ant. 12, 5, 5). This petition is said to have been granted. The epithet is given to Zeus as the supporter of hospitality and the friend of strangers (Plutarch, Amator. 20; Xenoph. Anab. 3 2, 4; Virgil, AEneid, 1, 735, etc.), and it is explained in 2 Macc. by the clause “as they did desire (Greek , as they were; Vulg. prout erant hi, [as they were]) who dwelt in the place.” Ewald supposes that Jupiter was so called on account of the hospitable disposition of the Samaritans (Geschichte, 4, 339, note), while Jahn suggests that it was because the Samaritans, in their letter to Antiochus Epiphanes, said that they were strangers in that country (Hebrew Commonwealth, 1, 319); Grotius says because the dwellers of the place were pilgrims from the regions of Mysia and Mesopotamia, specially referring to their idolatrous practices (2Ki 17:24 sq.).
2. The appearance of the gods upon earth was very commonly believed among the ancients. Accordingly we find that Jupiter and Mercury are said to have wandered in Phrygia, and to have been entertained by Baucis and Philemon (Ovid, Met. 8, 611 sq.). Hence the people of Lycaonia, as recorded in Acts (Act 14:11), cried out, “The gods have come down to us in the likeness of men; and they called Barnabas Jupiter, and Paul Mercurius, because he was the chief speaker.” Barnabas was probably identified with Jupiter not only because Jupiter and Mercury were companions (Ovid. Fast. 5, 495), but because his personal appearance was majestic (Chrysostom, Hom. 30; Alford, on Act 14:12; comp. 2Co 10:1; 2Co 10:10). Paul was identified with Mercury as the speaker, for this god was the god of eloquence (Horace, lib. 1, od. 10:5, etc.). The temple of Jupiter at Lystra appears to have been outside the gates ( , Act 14:13), as was frequently the custom (Strabo, 14, 4; Herod. 1, 26), and the priest being summoned, oxen and garlands were brought, in order to do sacrifice with the people to Paul and Barnabas, who, filled with horror, restrained the people with great difficulty. It is well known that oxen were wont to be sacrificed to Jupiter (Homer, Il. 2, 402; Virgil, AEn. 3, 21; 9, 627; Xenoph. Cyrop. 7, 3, 11, etc.). According to the interpretation of others, however, the sacrifice was about to be offered before the doors of the house where the apostles were ( ). Alford (Comment. ad loc.) denies that there is any ellipsis of in the phrase his references, however, do not sustain his position; for would not necessarily be , but merely the tulelary deity of a private mansion.
3. The word (fair or fine weather) is derived from and . Jupiter, as lord of heaven, had power over all the changes of the weather. The Latins even used his name to signify the air sub Dio (Horace, lib. 2, od. 3, 23), sub Jove frigido (Horace, lib. 1, od. 1, 25, etc. comp. “the image which fell down from Jupiter,” A. Vers.; , Act 19:35). The word occurs in Mat 16:2, and in Sirach 3, 15. (For a full account of Jupiter and Zeus, see Smith’s Dict. of Biography, s.v.; and for a list of the epithets applied to this god, see Rawlinson, Herod. vol. 1, Appendix, p. 680.)
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Jupiter
the principal deity of the ancient Greeks and Romans. He was worshipped by them under various epithets. Barnabas was identified with this god by the Lycaonians (Acts 14:12), because he was of stately and commanding presence, as they supposed Jupiter to be. There was a temple dedicated to this god outside the gates of Lystra (14:13).
Fuente: Easton’s Bible Dictionary
Jupiter
The Greek and Roman supreme god. After the cure of the impotent man the people of Lystra called Barnabas (the more commanding in appearance) Jupiter and Paul (the speaker) Mercury, the god of eloquence (Act 14:12-13, “Jupiter before the city,” i.e. his temple was in front of the city). Antiochus Epiphanes (Daniel 8, 11), the Old Testament antichrist, to subvert the Jewish religion, dedicated the temple of Jehovah at Jerusalem to the Greek Olympian Jupiter. (2 Maccabees 6)
Fuente: Fausset’s Bible Dictionary
Jupiter
JUPITER.This god is not really referred to in the Bible. The Roman god Iuppiter (Father of Light or of the sky) was recognized by the Romans as corresponding in attributes to the Greek god Zeus, and hence in modern times the term Zeus in the Bible (2Ma 6:2) has been loosely translated Jupiter. The name Zeus is itself cognate with the first part of the word Jupiter, and suggests the ruler of the firmament, who gives light and sends rain, thunder, and other natural phenomena from the sky. He was conceived as having usurped the authority of his father Kronos and become the chief and ruler of all the other gods. As such he was worshipped all over the Greek world in the widest sense of that term. The case of Act 14:12-13 is further complicated, because there it is not even the Greek Zeus who is referred to, but the native supreme god of the Lycaonians, who was recognized by the author of Acts to correspond, as their chief god, to the Greek Zeus. All that we know of this god is that his temple at Lystra was without the city wall (Act 14:13), and that Barnabas, as the big silent man, was taken for him. In Act 19:35 the phrase from Jupiter simply means from the sky (cf. what is said above).
A. Souter.
Fuente: Hastings’ Dictionary of the Bible
Jupiter
joopi-ter, jupi-ter (, Zeus): Jupiter is mentioned in 2 Macc 6:2; Act 14:12, Act 14:13, with Zeus in the Revised Version margin in all cases. In addition the Greek stem appears in , diopetous, in Act 19:35, English Versions of the Bible which fell down from Jupiter; but the word means from the clear sky (compare from heaven in the Revised Version margin). Jupiter was considered the Latin equivalent of the Greek Zeus, the highest god in the developed Greek pantheon, and Zeus in turn, in accord with the syncretism of the period, was identified with countless deities in the local cults of Asia Minor and elsewhere. So in Act 14:12, Act 14:13, Zeus and Hermes are local deities that had been renamed. On the other hand, the Zeus of 2 Macc 6:2 is the genuine Greek deity, who had been adopted as a special patron by Antiochus Epiphanes and to whose temple in Athens Antiochus had contributed largely. The title Olympius (2 Macc 6:2) is derived from the early worship on Mt. Olympus, but had come to be thought one of the god’s highest appellations; Xenios, protector of strangers, was a title in a cult particularly popular with travelers. See ABOMINATION OF DESOLATION, and Smith, HGHL, 333-34.
Fuente: International Standard Bible Encyclopedia
Jupiter
[Ju’piter]
. Supreme god of Greece and Rome, though the religious ideas of the two nations differed considerably. At Lystra the heathen inhabitants supposed Jupiter was impersonated by Barnabas, and at Ephesus they professed that the image of Diana had fallen from Jupiter, or heaven. Act 14:12-13; Act 19:35.
Fuente: Concise Bible Dictionary
Jupiter
A Greek and Roman deity.
Act 14:12-13; Act 19:35
Fuente: Nave’s Topical Bible
Jupiter
Jupiter (j’pt-ter). The heathen god worshipped by the Greeks under the name of Zeus. He was supposed to exercise supreme power; but the actions attributed to him were frequently in the highest degree sensual and abominable. Antiochus Epiphanes dedicated the temple at Jerusalem to this deity as Zeus Olympius, that on Gerizim to him as Zeus Xenius, the “defender of strangers.” 2Ma 6:2. He is two or three times mentioned in the New Testament. Act 14:12-13; Act 19:35.
Fuente: People’s Dictionary of the Bible
Jupiter
Ju’piter. (a father that helps). The Greek Zeus. The Olympian Zeus was the national god of the Hellenic race, as well as the supreme ruler of the heathen world, and as such formed the true opposite to Jehovah. Jupiter or Zeus is mentioned in two passages of the New Testament, on the occasion of St. Paul’s visit to Lystra, Act 14:12-13, where the expression “Jupiter, which was before their city,” means that his temple was outside the city. Also in Act 19:35.