KJV: And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
YLT: And it came to pass in our going on to prayer, a certain maid, having a spirit of Python, did meet us, who brought much employment to her masters by soothsaying,
Darby: And it came to pass as we were going to prayer that a certain female slave, having a spirit of Python, met us, who brought much profit to her masters by prophesying.
ASV: And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, who brought her masters much gain by soothsaying.
| Ἐγένετο | It happened |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πορευομένων | going |
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Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| προσευχὴν | [place of] prayer |
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Parse: Noun, Accusative Feminine Singular Root: προσευχή Sense: prayer addressed to God. |
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| παιδίσκην | a girl |
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Parse: Noun, Accusative Feminine Singular Root: παιδίσκη Sense: a young girl, damsel. |
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| τινὰ | certain |
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Parse: Interrogative / Indefinite Pronoun, Accusative Feminine Singular Root: τὶς Sense: a certain, a certain one. |
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| πνεῦμα | a spirit |
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Parse: Noun, Accusative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| Πύθωνα | of Python |
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Parse: Noun, Accusative Masculine Singular Root: πύθων Sense: in Greek mythology the name of the Pythian serpent or dragon that dwelt in the region of Pytho at the foot of Parnassus in Phocis, and was said to have guarded the oracle at Delphi and been slain by Apollo. |
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| ὑπαντῆσαι | met |
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Parse: Verb, Aorist Infinitive Active Root: ὑπαντάω Sense: to go to meet, to meet. |
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| ἡμῖν | us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἐργασίαν | gain |
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Parse: Noun, Accusative Feminine Singular Root: ἐργασία Sense: a working, performing. |
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| πολλὴν | much |
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Parse: Adjective, Accusative Feminine Singular Root: πολύς Sense: many, much, large. |
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| παρεῖχεν | was bringing |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: παρέχω Sense: to reach forth, offer. |
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| κυρίοις | masters |
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Parse: Noun, Dative Masculine Plural Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| αὐτῆς | of her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| μαντευομένη | by fortune-telling |
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Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Singular Root: μαντεύομαι Sense: to act as a seer. |
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Greek Commentary for Acts 16:16
So the correct text with accusative (apparition, a spirit, a python), not the genitive Hesychius defines it as δαιμονιον μανικον daimonion manikon (a spirit of divination). The etymology of the word is unknown. Bengel suggests πυτεσται puthesthai from πυντανομαι punthanomai to inquire. Python was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called Πυτιος Απολλο Puthios Apollo and the prophetess at Delphi was termed Pythia. Certainly Luke does not mean to credit Apollo with a real existence (1 Corinthians 8:4). But Plutarch (a.d. 50-100) says that the term πυτωνες puthōnes was applied to ventriloquists In the lxx those with familiar spirits are called by this word ventriloquists (Leviticus 19:31; Leviticus 20:6, Leviticus 20:27, including the witch of Endor 1 Samuel 28:7). It is possible that this slave girl had this gift of prophecy “by soothsaying” Present middle participle of μαντευομαι manteuomai old heathen word (in contrast with προπητευω prophēteuō) for acting the seer (μαντις mantis) and this kin to μαινομαι mainomai to be mad, like the howling dervishes of later times. This is the so-called instrumental use of the circumstantial participles. [source]
Imperfect active of παρεχω parechō a steady source of income. Much gain (εργασιαν πολλην ergasian pollēn). Work, business, from εργαζομαι ergazomai to work. Her masters Dative case. Joint owners of this poor slave girl who were exploiting her calamity, whatever it was, for selfish gain, just as men and women today exploit girls and women in the “white slave” trade. As a fortune-teller she was a valuable asset for all the credulous dupes of the community. Simon Magus in Samaria and Elymas Barjesus in Cyprus had won power and wealth as soothsayers. [source]
Work, business, from εργαζομαι ergazomai to work. [source]
Dative case. Joint owners of this poor slave girl who were exploiting her calamity, whatever it was, for selfish gain, just as men and women today exploit girls and women in the “white slave” trade. As a fortune-teller she was a valuable asset for all the credulous dupes of the community. Simon Magus in Samaria and Elymas Barjesus in Cyprus had won power and wealth as soothsayers. [source]
See on Acts 12:13. [source]
Akin to μαίνομαι , to rave, in allusion to the temporary madness which possessed the priestess or sibyl while under the influence of the god. Compare Virgil's description of the Cumaean Sibyl:“And as the word she spakeWithin the door, all suddenly her visage and her hue Were changed, and all her sleeked hair and gasping breath she drew,-DIVIDER- And with the rage her wild heart swelled, and greater was she grown,-DIVIDER- Nor mortal-voiced; for breath of god upon her heart was blown-DIVIDER- As he drew nigher.”Aeneid, vi., 45 sq. [source]
Lit., a spirit, a Python. Python, in the Greek mythology, was the serpent which guarded Delphi. According to the legend, as related in the Homeric hymn, Apollo descended from Olympus in order to select a site for his shrine and oracle. Having fixed upon a spot on the southern side of Mount Parnassus, he found it guarded by a vast and terrific serpent, which he slew with an arrow, and suffered its body to rot ( πυθεῖν ) in the sun. Hence the name of the serpent Python (rotting); Pytho, the name of the place, and the epithet Pythian, applied to Apollo. The name Python was subsequently used to denote a prophetic demon, and was also used of soothsayers who practised ventriloquism, or speaking from the belly. The word ἐγγαστρίμυθος , ventriloquist, occurs in the Septuagint, and is rendered having a familiar spirit (see Leviticus 19:31; 20:6,27; 1 Samuel 28:7,8). The heathen inhabitants of Philippi regarded the woman as inspired by Apollo; and Luke, in recording this ease, which came under his own observation, uses the term which would naturally suggest itself to a Greek physician, a Python-spirit, presenting phenomena identical with the convulsive movements and wild cries of the Pythian priestess at Delphi. [source]
Reverse Greek Commentary Search for Acts 16:16
The more general term, and limited to prayer to God; while δέησις petitionaryprayer, supplication, may be addressed to man. Paul alone associates the two words. See Philemon 4:6; Ephesians 6:18. In classical Greek the word does not occur in the sense of prayer. It is found in later Greek, meaning a place for prayer, in which sense it appears in Acts 16:13, Acts 16:16. It signified either a synagogue, or an open praying-place outside of a city. [source]
First aorist passive participle of υβριζω hubrizō old verb, to treat insolently. “More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen” (Milligan), for which account see notes on Acts 16:16-40, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. We waxed bold in our God (επαρρησιασαμετα εν τωι τεωι ημων eparrēsiasametha en tōi theōi hēmōn). Ingressive first aorist middle of παρρησιαζομαι parrēsiazomai old deponent verb from παρρησια parrēsia (full story, παν ρησια pan-, παρρησιαζομενος λαλω rēsia). In his reply to Festus (Acts 26:26) Paul uses επαρρησιασαμετα λαλησαι parrēsiazomenos lalō being bold I speak, while here he has we waxed bold to speak (προς υμας eparrēsiasametha lalēsai). The insult in Philippi did not close Paul‘s mouth, but had precisely the opposite effect “in our God.” It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, unto you (το ευαγγελιον του τεου εν πολλωι αγωνι pros humās), be the consequences what they might, the gospel of God in much conflict, (αγων to euaggelion tou theou en pollōi agōni). This figure of the athletic games (agōn) may refer to outward conflict like Philemon 1:30 or inward anxiety (Colossians 2:1). He had both in Thessalonica. [source]
No “even” in the Greek, just apposition with αυτηι autēi (her).That should both speak and cause (ινα και λαλησηι και ποιησηι hina kai lalēsēi kai poiēsēi). Final clause with ινα hina and the first aorist active subjunctive of λαλεω laleō and ποιεω poieō Ventriloquism like that in Acts 16:16.That should be killed Sub-final clause with ινα hina and the first aorist passive subjunctive of αποκτεινω apokteinō after ποιησηι poiēsēi as in Revelation 13:12 (future indicative).As many as should not worship (οσοι εαν μη προσκυνησωσιν hosoi ean mē proskunēsōsin). Indefinite relative clause with modal εαν ean (= αν an) and the first aorist active subjunctive of προσκυνεω proskuneō with the accusative την εικονα tēn eikona (some MSS. the dative). Note the triple use of “the image of the beast” in this sentence. “That refusal to worship the image of the emperor carried with it capital punishment in Trajan‘s time is clear from Pliny‘s letter to Trajan (X. 96)” (Charles). [source]
Final clause with ινα hina and the first aorist active subjunctive of λαλεω laleō and ποιεω poieō Ventriloquism like that in Acts 16:16. [source]