KJV: Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
YLT: And certain of the wandering exorcist Jews, took upon them to name over those having the evil spirits the name of the Lord Jesus, saying, 'We adjure you by Jesus, whom Paul doth preach;'
Darby: And certain of the Jewish exorcists also, who went about, took in hand to call upon those who had wicked spirits the name of the Lord Jesus, saying, I adjure you by Jesus, whom Paul preaches.
ASV: But certain also of the strolling Jews, exorcists, took upon them to name over them that had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth.
| Ἐπεχείρησαν | Attempted |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐπιχειρέω Sense: to put the hand to. |
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| δέ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τινες | some of |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| περιερχομένων | itinerant |
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Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural Root: περιέρχομαι Sense: to go about. |
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| Ἰουδαίων | Jews |
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Parse: Adjective, Genitive Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| ἐξορκιστῶν | exorcists |
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Parse: Noun, Genitive Masculine Plural Root: ἐξορκιστής Sense: he who extracts an oath of one. |
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| ὀνομάζειν | to invoke |
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Parse: Verb, Present Infinitive Active Root: ὀνομάζω Sense: to name. |
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| ἐπὶ | over |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| τὰ | - |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| πνεύματα | spirits |
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Parse: Noun, Accusative Neuter Plural Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| πονηρὰ | evil |
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Parse: Adjective, Accusative Neuter Plural Root: πονηρός Sense: full of labours, annoyances, hardships. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| λέγοντες | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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| Ὁρκίζω | I adjure |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἐνορκίζω Sense: to force to take an oath, to administer an oath to. |
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| Ἰησοῦν | Jesus |
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Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| κηρύσσει | proclaims |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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Greek Commentary for Acts 19:13
These exorcists travelled around See also Tobit 8:1-3. Jesus alludes to those in Palestine (Matthew 12:27; Luke 11:19). The exorcists were originally those who administered an oath (from εχορκιζω exorkizō to exact an oath), then to use an oath as a spell or charm. Only instance here in the N.T. These men regarded Paul as one of their own number just as Simon Magus treated Simon Peter. Only here these exorcists paid Paul the compliment of imitation instead of offering money as Magus did. [source]
They heard what Paul said and treated his words as a magic charm or spell to drive the evil spirits out. I adjure you by Jesus whom Paul preacheth (ορκιζω υμας τον Ιησουν ον Παυλος κηρυσσει Horkizō humas ton Iēsoun hon Paulos kērussei). Note two accusatives with the verb of swearing (cf. Mark 5:7) as a causative verb (Robertson, Grammar, p. 483). The papyri furnish numerous instances of ορκιζω horkizō in such constructions (Deissmann, Bible Studies, p. 281). Note also the article with Jesus, “the Jesus,” as if to identify the magic word to the demons with the addition “whom Paul preaches.” They thought that success turned on the correct use of the magical formula. The Ephesian mysteries included Christianity, so they supposed. [source]
Note two accusatives with the verb of swearing (cf. Mark 5:7) as a causative verb (Robertson, Grammar, p. 483). The papyri furnish numerous instances of ορκιζω horkizō in such constructions (Deissmann, Bible Studies, p. 281). Note also the article with Jesus, “the Jesus,” as if to identify the magic word to the demons with the addition “whom Paul preaches.” They thought that success turned on the correct use of the magical formula. The Ephesian mysteries included Christianity, so they supposed. [source]
Lit., going about. Rev.,strolling. [source]
Only here in New Testament. The kindred verb, adjure, occurs Matthew 26:63, and means, originally, to administer an oath. These Jewish exorcists pretended to the power of casting out evil spirits by magical arts derived from Solomon. [source]
Reverse Greek Commentary Search for Acts 19:13
One surprise had followed another this day. The teaching was fresh It is not certain whether the phrase is to be taken with “new teaching,” “It‘s new teaching with authority behind it,” as Moffatt has it, or with the verb; “with authority commandeth even the unclean spirits” The position is equivocal and may be due to the fact that “Mark gives the incoherent and excited remarks of the crowd in this natural form” (Swete). But the most astonishing thing of all is that the demons “obey him” The people were accustomed to the use of magical formulae by the Jewish exorcists (Matthew 12:27; Acts 19:13), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Acts 8:19). [source]
Used by Luke only. A literal translation. The word carries the sense of a difficult undertaking (see Acts 19:13), and implies that previous attempts have not been successful. It occurs frequently in medical language. Hippocrates begins one of his medical treatises very much as Luke begins his gospel. “As many as have taken in hand ( ἐπεχείρησαν ) to speak or to write concerning the healing art.” [source]
Also a condition of the first class, determined as fulfilled. A Greek condition deals only with the statement, not with the actual facts. For sake of argument, Jesus here assumes that he casts out demons by Beelzebub. The conclusion is a reductio ad absurdum. The Jewish exorcists practiced incantations against demons (Acts 19:13). [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]
Genitive absolute, “a plot by the Jews having come against him.” Επιβουλη Epiboulē is an old word for a plot against one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in 2 Corinthians 10-13. They had given Paul much anguish of heart as is shown in I Cor. and in 2 Corinthians 1-7, but that trouble seems now past. It is Paul‘s old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts 18:5-17) who now took advantage of Paul‘s plans for departure to compass his death if possible. As he was about to set sail for Syria (μελλοντι αναγεσται εις την Συριαν mellonti anagesthai eis tēn Surian). The participle μελλοντι mellonti agrees in case (dative) with αυτωι autōi For the sense of intending see also Acts 19:13. Αναγεσται Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. He determined The best MSS. here read γνωμης gnōmēs (predicate ablative of source like επιλυσεως epiluseōs 2 Peter 1:20, Robertson, Grammar, p. 514), not γνωμη gnōmē (nominative). “He became of opinion.” The Jews had heard of Paul‘s plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that “the Spirit bade him return into Macedonia.” [source]
The participle μελλοντι mellonti agrees in case (dative) with αυτωι autōi For the sense of intending see also Acts 19:13. Αναγεσται Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. [source]
Second aorist active of περιερχομαι perierchomai to go around, old verb, already in Acts 19:13. See also Hebrews 11:37; 1 Timothy 5:13. But Westcott and Hort read περιελοντες perielontes after Aleph B (from περιαιρεω periaireō) as in Acts 27:40, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (εντυδρομεω enthudromeō Acts 16:11). [source]
Imperfect middle, began to inquire. Or in what name (η εν ποιωι ονοματι ē en poiōi onomati). As if by some magical formula such as exorcists practised (Acts 19:13) as if to catch them by (Deuteronomy 13:1). Have ye done this Note emphatic use of υμεις humeis (ye). [source]
As if by some magical formula such as exorcists practised (Acts 19:13) as if to catch them by (Deuteronomy 13:1). [source]
oP. Comp. Acts 19:13. [source]
There is no ειναι einai (to be) in the Greek. This very idiom without ειναι einai after μαντανω manthanō occurs in Plato and Dio Chrysostom, though unusual. Αργαι Argai (idle) is old adjective See note on Matthew 20:3 and note on Titus 1:12. Going about (περιερχομεναι perierchomenai). Present middle participle of περιερχομαι perierchomai old compound verb. See note on Acts 19:13 of strollers. From house to house Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers. But tattlers also (αλλα και πλυαροι alla kai phluaroi). Old word from πλυω phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω Phluareō in 3 John 1:10 only in N.T. And busybodies Old word (from περι εργον periπεριεργαζομαι ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα periergazomai Things which they ought not (α μη δει ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
Present middle participle of περιερχομαι perierchomai old compound verb. See note on Acts 19:13 of strollers. [source]
The second inscription, concerning the purity of the church. For of Christ rend. of the Lord ( κυρίου ). Ὁνομάζων namethonly here in Pastorals. It means to give a name to, to style, as Mark 3:14; Luke 6:14; 1 Corinthians 5:11: to pronounce a name as having a special virtue, as in incantation, as Acts 19:13: to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 15:20; 1 Corinthians 5:11; Isaiah 26:13. For ὄνομα namesee on 2 Thessalonians 1:12. Ἁποστήτω ἀπὸ ἀδικίας departfrom iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philemon 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be “carried out” (Philemon 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philemon 3:10; Philemon 4:1-7; Ephesians 4:13-16, Ephesians 4:22ff.; Colossians 2:6, Colossians 2:7. [source]