KJV: But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
YLT: and there withstood them Elymas the magian -- for so is his name interpreted -- seeking to pervert the proconsul from the faith.
Darby: But Elymas the magician (for so his name is by interpretation) opposed them, seeking to turn away the proconsul from the faith.
ASV: But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith.
ἀνθίστατο | Was opposing |
Parse: Verb, Imperfect Indicative Middle, 3rd Person Singular Root: ἀνθίστημι Sense: to set one’s self against, to withstand, resist, oppose. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Ἐλύμας | Elymas |
Parse: Noun, Nominative Masculine Singular Root: Ἐλύμας Sense: the Arabic name of the Jewish magnus or sorcerer Barjesus, Act 3:6. |
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μάγος | magician |
Parse: Noun, Nominative Masculine Singular Root: μάγος Sense: a magus. |
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οὕτως | thus |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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μεθερμηνεύεται | means |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: μεθερμηνεύω Sense: to translate into the language of one with whom I wish to communicate, to interpret. |
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ὄνομα | name |
Parse: Noun, Nominative Neuter Singular Root: ὄνομα Sense: name: univ. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ζητῶν | seeking |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ζητέω Sense: to seek in order to find. |
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διαστρέψαι | to turn away |
Parse: Verb, Aorist Infinitive Active Root: διαστρέφω Sense: to distort, turn aside. |
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ἀνθύπατον | proconsul |
Parse: Noun, Accusative Masculine Singular Root: ἀνθύπατος Sense: a proconsul. |
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πίστεως | faith |
Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
Greek Commentary for Acts 13:8
Imperfect middle of αντιστημι anthistēmi to stand against (face to face). Dative case He persisted in his opposition and was unwilling to lose his great prize. There may have been a public discussion between Elymas and Saul. [source]
First aorist active infinitive of διαστρεπω diastrephō old verb to turn or twist in two, to distort, to pervert (cf. Matthew 17:17; Luke 23:2). [source]
An Arabic word, meaning the wise, and equivalent to Magus. See on Acts 13:6. [source]
“The position of soothsayer to a Roman proconsul, even though it could only last a year, was too distinguished and too lucrative to abandon without a struggle” (Farrar, “Life and Work of Paul”). [source]
Reverse Greek Commentary Search for Acts 13:8
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 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]
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]
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]
Neuter plural as in Acts 13:8-184; 2 Timothy 3:11 while feminine singular in Acts 14:6, Acts 14:21; Acts 16:1. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (1711709562_5) shows how they got a real hearing among these rude heathen. [source]
Perfect passive participle of διαστρεπω diastrephō old verb to turn aside, twist, distort as in Acts 13:8, Acts 13:10. To draw away (του αποσπαιν tou apospēin). Articular genitive present active participle of purpose from αποσπαω apospaō old verb used to draw the sword (Matthew 26:51), to separate (Luke 22:41; Acts 21:1). The pity of it is that such leaders of dissension can always gain a certain following. Paul‘s long residence in Ephesus enabled him to judge clearly of conditions there. [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]
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]
Have already judged (κρινω ēdē kekrika). Perfect active indicative of ως παρων krinō I have already decided or judged, as though present (συναχτεντων υμων hōs parōn). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in 1 Corinthians 5:3-5. It is not merely Paul‘s individual judgment. The genitive absolute clause in 1 Corinthians 5:4, ye being gathered together (συναγω sunachthentōn humōn first aorist passive participle of και του εμου πνευματος sunagō in regular assembly) and my spirit (εν τωι ονοματι του Κυριου ημων Ιησου kai tou emou pneumatos) with the assembly (he means) and meeting in the name of our Lord Jesus (συν τηι δυναμει του Κυριου ημων Ιησου en tōi onomati tou Kuriou ̣hēmōň Iēsou) with the power of the Lord Jesus (παραδουναι sun tēi dunamei tou Kuriou hēmōn Iēsou), though this clause can be taken with the infinitive to deliver (συναχτεντων paradounai). It makes good syntax and sense taken either way. The chief difference is that, if taken with “gathered together” (sunachthentōn) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts 13:8.) as Peter did against Ananias and Sapphira (Acts 5:1.). [source]
Perfect active indicative of ως παρων krinō I have already decided or judged, as though present Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in 1 Corinthians 5:3-5. It is not merely Paul‘s individual judgment. The genitive absolute clause in 1 Corinthians 5:4, ye being gathered together It makes good syntax and sense taken either way. The chief difference is that, if taken with “gathered together” (sunachthentōn) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts 13:8.) as Peter did against Ananias and Sapphira (Acts 5:1.). [source]
Traditional names of the magicians who withstood Moses (Targum of Jonathan on Exodus 7:11). Withstood (αντεστησαν antestēsan). Second aorist active (intransitive) of αντιστημι anthistēmi to stand against, “they stood against” (with dative Μωυσει Mōusei). Same word used of Elymas in Acts 13:8 and repeated here αντιστανται anthistantai (present middle indicative). Paul here pictures the seducers of the γυναικαρια gunaikaria above. Corrupted in mind Perfect passive participle of καταπτειρω kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω diaphtheirō The accusative νουν noun is retained in the passive. Reprobate (αδοκιμοι adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν pistin) in Christ. [source]
Second aorist active (intransitive) of αντιστημι anthistēmi to stand against, “they stood against” (with dative Μωυσει Mōusei). Same word used of Elymas in Acts 13:8 and repeated here αντιστανται anthistantai (present middle indicative). Paul here pictures the seducers of the γυναικαρια gunaikaria above. [source]