KJV: And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:
YLT: and having gone through the island unto Paphos, they found a certain magian, a false prophet, a Jew, whose name is Bar-Jesus;
Darby: And having passed through the whole island as far as Paphos, they found a certain man a magician, a false prophet, a Jew, whose name was Bar-jesus,
ASV: And when they had gone through the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus;
| Διελθόντες | Having passed through |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: διέρχομαι Sense: to go through, pass through. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| νῆσον | island |
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Parse: Noun, Accusative Feminine Singular Root: νῆσος Sense: an island. |
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| ἄχρι | as far as |
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Parse: Preposition Root: ἄχρι Sense: until, unto, etc. |
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| Πάφου | Paphos |
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Parse: Noun, Genitive Feminine Singular Root: Πάφος Sense: a maritime city on the west end of Cyprus, with a harbour. |
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| εὗρον | they found |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| ἄνδρα | a man |
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Parse: Noun, Accusative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| τινὰ | a certain |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| μάγον | magician |
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Parse: Noun, Accusative Masculine Singular Root: μάγος Sense: a magus. |
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| ψευδοπροφήτην | a false prophet |
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Parse: Noun, Accusative Masculine Singular Root: ψευδοπροφήτης Sense: one who, acting the part of a divinely inspired prophet, utters falsehoods under the name of divine prophecies. |
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| Ἰουδαῖον | Jewish |
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Parse: Adjective, Accusative Masculine Singular Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| ᾧ | whose |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ὄνομα | name |
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Parse: Noun, Nominative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| Βαριησοῦ | [was] Bar-Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Βαριησοῦς Sense: a certain false prophet. |
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Greek Commentary for Acts 13:6
The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. [source]
Literally, “a certain man” The bad sense occurs in Acts 8:9, Acts 8:11 (Simon Magus) and is made plain here by “false prophet.” In Acts 13:8 here Barjesus (Son of Jesus) is called “Elymas the sorcerer (or Magian),” probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In Acts 19:13 the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius “sitting on the rock of Capri with his flock of Chaldaeans around him.” [source]
That the man was an impostor is told us in the next word, but not in this term. It is the word used of the wise men who came to the Saviour's cradle. See Matthew 2:1, Matthew 2:7, Matthew 2:16. Elymas was a magian; of what kind is shown by false prophet. See on Matthew 2:1. [source]
Son of Jesus or Joshua. [source]
Reverse Greek Commentary Search for Acts 13:6
The etymology of Μαγι Magi is quite uncertain. It may come from the same Indo-European root as (megas) magnus, though some find it of Babylonian origin. Herodotus speaks of a tribe of Magi among the Medians. Among the Persians there was a priestly caste of Magi like the Chaldeans in Babylon (Daniel 1:4). Daniel was head of such an order (Daniel 2:48). It is the same word as our “magician” and it sometimes carried that idea as in the case of Simon Magus (Acts 8:9, Acts 8:11) and of Elymas Barjesus (Acts 13:6, Acts 13:8). But here in Matthew the idea seems to be rather that of astrologers. Babylon was the home of astrology, but we only know that the men were from the east whether Arabia, Babylon, Persia, or elsewhere. The notion that they were kings arose from an interpretation of Isaiah 60:3; Revelation 21:24. The idea that they were three in number is due to the mention of three kinds of gifts (gold, frankincense, myrrh), but that is no proof at all. Legend has added to the story that the names were Caspar, Balthasar, and Melchior as in Ben Hur and also that they represent Shem, Ham, and Japhet. A casket in the Cologne Cathedral actually is supposed to contain the skulls of these three Magi. The word for east (αποανατολων apo anatolōn) means “from the risings” of the sun. [source]
There were false prophets in the time of the Old Testament prophets. Jesus will predict “false Messiahs and false prophets” (Matthew 24:24) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2 Corinthians 11:13.) and Gnostics (1 John 4:1; 1 Timothy 4:1). Already false prophets were on hand when Jesus spoke on this occasion (cf. Acts 13:6; 2 Peter 2:1). In outward appearance they look like sheep in the sheep‘s clothing which they wear, but within they are “ravening wolves” (λυκοι αρπαγες lukoi harpages), greedy for power, gain, self. It is a tragedy that such men and women reappear through the ages and always find victims. Wolves are more dangerous than dogs and hogs. [source]
There was a Bethlehem in Galilee seven miles northwest of Nazareth (Josephus, Antiquities XIX. 15). This Bethlehem (house of bread, the name means) of Judah was the scene of Ruth‘s life with Boaz (Rth 1:1.; Matthew 1:5) and the home of David, descendant of Ruth and ancestor of Jesus (Matthew 1:5). David was born here and anointed king by Samuel (1 Samuel 17:12). The town came to be called the city of David (Luke 2:11). Jesus, who was born in this House of Bread called himself the Bread of Life (John 6:35), the true Manna from heaven. Matthew assumes the knowledge of the details of the birth of Jesus in Bethlehem which are given in Luke 2:1-7 or did not consider them germane to his purpose. Joseph and Mary went to Bethlehem from Nazareth because it was the original family home for both of them. The first enrolment by the Emperor Augustus as the papyri show was by families Possibly Joseph had delayed the journey for some reason till now it approached the time for the birth of the child.In the days of Herod the King (εν ημεραις ηρωιδου του ασιλεως en hēmerais Hērōidou tou Basileōs). This is the only date for the birth of Christ given by Matthew. Luke gives a more precise date in his Gospel (Luke 2:1-3), the time of the first enrolment by Augustus and while Cyrenius was ruler of Syria. More will be said of Luke‘s date when we come to his Gospel. We know from Matthew that Jesus was born while Herod was king, the Herod sometimes called Herod the Great. Josephus makes it plain that Herod died b.c. 4. He was first Governor of Galilee, but had been king of Judaea since b.c. 40 (by Antony and Octavius). I call him “Herod the Great Pervert” in Some Minor Characters in the New Testament. He was great in sin and in cruelty and had won the favour of the Emperor. The story in Josephus is a tragedy. It is not made plain by Matthew how long before the death of Herod Jesus was born. Our traditional date a.d. 1, is certainly wrong as Matthew shows. It seems plain that the birth of Jesus cannot be put later than b.c. 5. The data supplied by Luke probably call for b.c. 6 or 7.Wise men from the east The etymology of Μαγι Magi is quite uncertain. It may come from the same Indo-European root as (megas) magnus, though some find it of Babylonian origin. Herodotus speaks of a tribe of Magi among the Medians. Among the Persians there was a priestly caste of Magi like the Chaldeans in Babylon (Daniel 1:4). Daniel was head of such an order (Daniel 2:48). It is the same word as our “magician” and it sometimes carried that idea as in the case of Simon Magus (Acts 8:9, Acts 8:11) and of Elymas Barjesus (Acts 13:6, Acts 13:8). But here in Matthew the idea seems to be rather that of astrologers. Babylon was the home of astrology, but we only know that the men were from the east whether Arabia, Babylon, Persia, or elsewhere. The notion that they were kings arose from an interpretation of Isaiah 60:3; Revelation 21:24. The idea that they were three in number is due to the mention of three kinds of gifts (gold, frankincense, myrrh), but that is no proof at all. Legend has added to the story that the names were Caspar, Balthasar, and Melchior as in Ben Hur and also that they represent Shem, Ham, and Japhet. A casket in the Cologne Cathedral actually is supposed to contain the skulls of these three Magi. The word for east (αποανατολων apo anatolōn) means “from the risings” of the sun. [source]
An Arabic word, meaning the wise, and equivalent to Magus. See on Acts 13:6. [source]
They themselves indeed therefore. No contrast is necessary, though there is a slight one in Acts 13:5, Acts 13:6. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. [source]
Late compound from ραιδιουργος rhāidiourgos So levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word ραιδιουργημα rhāidiourgēma occurs in Acts 18:14. With deadly accuracy Paul pictured this slick rascal. Thou son of the devil (υιε διαβολου huie diabolou). Damning phrase like that used by Jesus of the Pharisees in John 8:44, a slanderer like the διαβολος diabolos This use of son (υιος huios) for characteristic occurs in Acts 3:25; Acts 4:36, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (Acts 13:6). Enemy of all righteousness Personal enemy to all justice, sums up all the rest. Note triple use of “all” An impatient rhetorical question, almost volitive in force (Robertson, Grammar, p. 874). Note διαστρεπων ou not τας οδους του κυριου τας ευτειας mē To pervert Present active participle describing the actual work of Elymas as a perverter or distorter (see Acts 13:8). More exactly, Wilt thou not cease perverting? The right ways of the Lord (tas hodous tou kuriou tas eutheias). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah 40:4; Isaiah 42:16; Luke 3:5). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord‘s straight ways crooked. Elymas has many successors. [source]
Damning phrase like that used by Jesus of the Pharisees in John 8:44, a slanderer like the διαβολος diabolos This use of son (υιος huios) for characteristic occurs in Acts 3:25; Acts 4:36, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (Acts 13:6). [source]
(εχιστανω existanōn). Present active participle of the verb εχιστημι existan later form of μαγευων existēmi to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as τινα μεγαν mageuōn Some great one (μαγοι tina megan). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word magoi (magi) has a good sense in Matthew 2:1, but here and in Acts 13:6 it has the bad sense like our “magic.”-DIVIDER- [source]
Constative second aorist active of διερχομαι dierchomai to go through (from place to place, δια dia). Old and common verb, frequent for missionary journeys in the Acts (Acts 5:40; Acts 8:40; Acts 9:32; Acts 11:19; Acts 13:6). Preaching the word (ευαγγελιζομενοι τον λογον euaggelizomenoi ton logon). Evangelizing or gospelizing the word (the truth about Christ). In Acts 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. “The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel” (Alvah Hovey). [source]
One of the common names (Josephus, Ant. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts 13:6-12; Acts 19:11-19), “a perfect absurdity” (Spitta, Apostelgeschichte, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber a.d. 1574 has an inscription to Semoni Sanco Deo Fidio Sacrum which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. “In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full” (Furneaux). [source]
An ancient idiom (periphrastic), the present active participle μαγευων mageuōn with the imperfect active verb from προυπαρχω prouparchō the idiom only here and Luke 23:12 in the N.T. Literally “Simon was existing previously practising magic.” This old verb μαγευω mageuō is from μαγος magos (a μαγυς magus seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. Amazed (εχιστανω existanōn). Present active participle of the verb εχιστημι existan later form of μαγευων existēmi to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as τινα μεγαν mageuōn Some great one (μαγοι tina megan). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word magoi (magi) has a good sense in Matthew 2:1, but here and in Acts 13:6 it has the bad sense like our “magic.”-DIVIDER- [source]
The term is applied in the New Testament to rivals of true prophets under the old dispensation (Luke 6:26; 2 Peter 2:1), and to rivals of the apostles under the gospel economy (Matthew 7:15; Matthew 24:11, Matthew 24:24; Mark 13:22). In Revelation to “the embodied power of spiritual falsehood” (Revelation 16:13; Revelation 19:20; Revelation 20:10). The false prophet supports his claims by signs and portents (Matthew 24:24; Acts 13:6; Revelation 19:20) and is thus distinguished from the false teacher. See 2 Peter 2:1, where the two terms occur together. [source]
“Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]