What Greek gods are mentioned in the Bible?

This is the Latin name of one of the principal goddesses of the Greeks and Romans: the Greek name is Artemis. An image of her was said to have fallen from heaven, or to have been formed of wood or ebony which fell from the clouds. It was worshipped by all Asia. Her temple was at Ephesus, built of choice marble. A Roman coin in the British Museum bears a representation of the temple with the image of the goddess in the centre. Acts 19:24-35. Though Ephesus was otherwise an enlightened city, it was dark as to religion, the excited people could shout for two hours "Great is Diana of the Ephesians."

Name of the heathen goddess Diana, as given in the Greek of Acts 19:24-35: she was regarded as presiding over the productive and nutritive powers of nature.

Ζεύς. 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. Acts 14:12-13; Acts 19:35.

Ἑρμῆς. The god Hermes of the Greeks, identified with Mercurius of the Romans. When a miracle had been wrought by Paul at Lystra the heathen inhabitants supposed this god was visiting them in the person of Paul, and the priest would have sacrificed to him. Acts 14:12.

'And after three months we sailed in a ship of Alexandria after having wintered in the island, with Dioscuri3 for a sign. And landing at Syracuse we tarried three days; and thence having gone round we arrived at Rhegium, and after one day when a south wind sprung up we came on the second day to Puteoli, where we found brethren and were besought to tarry with them seven days; and so we came to Rome. And thence the brethren having heard about us came out to meet us as far as Appii Forum and Tres Tabernae, whom when Paul saw, he thanked God and took courage' (vers. 11-15). {3 These were Castor and Pollux, the fabulous patrons of seamen among the heathen, as is familiar with those who have read the Greek and Latin poets.}

The word Διόσκουροι signifies 'young men, or sons of Zeus,' their names being Castor and Pollux according to heathen mythology. They were supposed to be the guardians of navigation, and a rude image of them was at times carved on the bows of vessels. Acts 28:11.

Having stilled the crowd, he says, 'Ephesians, who1 is there of men that knows not that the city of the Ephesians is temple-keeper of the great Artemis, and of that which fell down from Zeus (or, the sky)? As these things cannot be gainsaid, ye ought to be quiet and do nothing rash. For ye have brought these men neither temple-robbers2 nor blasphemers of our goddess. If, therefore, Demetrius and the artisans that are with him have a matter against anyone, court-days are going on, and there are pro-consuls: let them accuse (or prosecute) one another. But if you make any inquiry about other things,3 it will be settled in the regular assembly. For indeed we are in danger of being accused for the riot of today, there being no ground concerning which we shall4 be able to give account of this concourse. And, having said this, he dismissed the assembly.' {1 The γάρ, 'for', not expressed in our version, or perhaps any other, implies, without bluntly saying, Why this ado? For 'which of men is there who knows not …, 2 All the old Protestant English Versions have the absurdly false rendering 'robbers of churches'. So inveterate is bad habit, even beyond the vulgar. Wiclif and the Rhemish were preserved from it by adhering to the Vulgate. 3 B and many cursives support περαιτέρων, and so Mr. T. S. Green, 'further', which makes good sense, but the ancient versions are adverse. 4 'The best authorities add a negative here. It may be due to οὖ immediately preceding. If genuine, it may be explained by emphatic speech, which is not always logically correct.}

That heathen should conclude as the Lycaonians did in consequence was the more natural, as they had the fabulous tradition made current a little while before by a Latin poet (Ovid) of the Augustan age that these very deities had been entertained in a part of Asia Minor. Physical differences would lead to the respective identification of their superstitious minds, besides the specific reason assigned in the case of Paul: and the proposal to do them sacrifice followed as matter of course. The scene is as usual set graphically before us; the crowd, the priest of Zeus (whose temple, or statue, was before the city), with the oxen and garlands all ready brought to the gates (of the house or court probably, where the apostles lodged). On the other hand we see the indignant and most earnest rejection of the God-dishonouring honour by Barnabas and Paul (for so they are presented in accordance with their assigned place), springing forth with garments rent and loud remonstrance. Their words were no less uncompromising though courteous. And what a difference from Romanist missionaries doing evil that good might come, or rather accepting a gross sin in order to propitiate their way, and to make a new and not less grievous and more guilty idolatry perpetual!

Paul's opening words are not however as weak as the King James version translates them. Rather, he says, "I perceive that in all things ye are given up to demon worship" (v.22--J.N.D.). This is the very essence of idolatry. They knew they had many gods, and Paul knew that behind all of these so-called "divinities" was demon influence. He made use then of an inscription on one of their altars, "To the Unknown God." How pathetic is the gross ignorance of intellectual men! Admittedly not knowing God, they invent fictitious gods of every kind! They did give the unknown God the honor of an altar, but they did the same for idols too. The One they ignorantly worship Paul boldly declares to them. Some would say that He is not only unknown, but unknowable; but sober, thinking people would surely have their interest awakened.

But the love of Christ constrained the lonely saint. The eye and altar of Greece had not a single charm for his single eye and devoted heart. What to him was the far-famed Acropolis with the gigantic statue of the tutelary goddess Pallas Athene, helmet, shield and spear gleaming in the sunlight? What the Areopagus with its dark sanctuary of the Eumenides? What the still striking temple of Theseus? What every public building, every available place, with altars dedicated to deities of besotted mankind, yea, abstractions not merely of an elevated sound, but down to Insolence and Impudence, a religious cover for all lusts, depravities, dishonours and dishonesties? They were nothing but horrors to his spirit; for they simply displayed a people that gloried in slavery to Satan, in religion so false and base as to consecrate the most shameless dissoluteness, and in the most senseless ignorance of the only true God.