KJV: But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:
YLT: And a certain man, by name Simon, was before in the city using magic, and amazing the nation of Samaria, saying himself to be a certain great one,
Darby: But a certain man, by name Simon, had been before in the city, using magic arts, and astonishing the nation of Samaria, saying that himself was some great one.
ASV: But there was a certain man, Simon by name, who beforetime in the city used sorcery, and amazed the people of Samaria, giving out that himself was some great one:
Ἀνὴρ | A man |
Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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δέ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τις | certain |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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ὀνόματι | named |
Parse: Noun, Dative Neuter Singular Root: ὄνομα Sense: name: univ. |
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Σίμων | Simon |
Parse: Noun, Nominative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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προϋπῆρχεν | had been formerly |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: προϋπάρχω Sense: to be before, exist previously. |
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πόλει | city |
Parse: Noun, Dative Feminine Singular Root: πόλις Sense: a city. |
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μαγεύων | practicing sorcery |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: μαγεύω Sense: to be a magician, to practise magical arts. |
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ἐξιστάνων | amazing |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἐξιστάνω Sense: to throw out of position, displace. |
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ἔθνος | people |
Parse: Noun, Accusative Neuter Singular Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Σαμαρείας | of Samaria |
Parse: Noun, Genitive Feminine Singular Root: Σαμάρεια Sense: a territory in Palestine, which had Samaria as its capital. |
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λέγων | declaring |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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εἶναί | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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τινα | someone |
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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ἑαυτὸν | himself |
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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μέγαν | great |
Parse: Adjective, Accusative Masculine Singular Root: μέγας Sense: great. |
Greek Commentary for Acts 8:9
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]
(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]
Only here in New Testament. One of the wizards so numerous throughout the East at that time, and multiplied by the general expectation of a great deliverer and the spread of the Messianic notions of the Jews, who practised upon the credulity of the people by conjuring and juggling and soothsaying. [source]
Better as Rev., amazed. See on Acts 2:7. [source]
Reverse Greek Commentary Search for Acts 8:9
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]
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]
Hebrew word in N.T. only here and John 1:41 and explained by Χριστος Christos in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deuteronomy 18:18). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts 8:9). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, Ant. XVIII. iv. 1). When he is come “Whenever that one comes.” Indefinite temporal clause with οταν hotan Future active indicative of αναγγελλω anaggellō old and common verb to announce fully See also John 16:13. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God. [source]
The country, not the city. See Acts 8:5, Acts 8:9. [source]
After having amazed the people by his tricks. See Acts 8:9. The same word is employed. [source]
Amazed, as Acts 8:9. [source]
Imperfect active, kept on following as the angel had directed (Acts 12:8). That it was true Indirect assertion and so present tense retained. Note “true” Present middle participle, that which was happening. Thought he saw a vision Imperfect active, kept on thinking, puzzled as he was. λεπειν Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [source]
Imperfect active, kept on thinking, puzzled as he was. λεπειν Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [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]
Causal use of δια dia with the accusative articular infinitive (perfect active Koiné{[28928]}š form and transitive, εχεστακεναι exestakenai). Same verb as in Acts 8:9 participle εχιστανων existanōn and in Acts 8:13 imperfect passive εχιστατο existato (cf. also Acts 2:7 already). Χρονωι Chronōi is associative instrumental and μαγιαις magiais instrumental case. [source]
Periphrastic imperfect of the verb προσκαρτερεω proskartereō (See Acts 2:46). He stuck to Philip (dative case) to find out the secret of his power. Beholding (τεωρων theōrōn). Watching the signs and miracles (powers, δυναμεις dunameis that threw his “power” in the shade) as they were wrought (γινομενας ginomenas present middle participle of γινομαι ginomai). The more he watched the more the wonder grew (εχιστατο existato). He had “amazed” (Acts 8:9) the people by his tricks and he was himself more “amazed” than they by Philip‘s deeds. [source]
Watching the signs and miracles (powers, δυναμεις dunameis that threw his “power” in the shade) as they were wrought The more he watched the more the wonder grew He had “amazed” (Acts 8:9) the people by his tricks and he was himself more “amazed” than they by Philip‘s deeds. [source]
Periphrastic past perfect passive of βαπτιζω baptizō with υπαρχω huparchō (see Acts 8:9 προυπηρχον proupērchon), instead of ησαν ēsan Into the name (εις το ονομα eis to onoma). Better, in the name (See note on Acts 2:38). [source]
For the phrase see Acts 5:36; Acts 8:9; 1 Corinthians 3:7; 1 Corinthians 10:19; Galatians 2:6; Galatians 6:15. [source]
A few MSS. add αν an to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to 2 John as Findlay holds, but an allusion to a brief letter of commendation (Acts 18:27; 2 Corinthians 3:1; Colossians 4:10) sent along with the brethren in 3 John 1:5-7 or to some other itinerant brethren. Westcott wrongly thinks that τι ti is never used of anything important in the N.T. (Acts 8:9; Galatians 6:3), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. Διοτρεπες Diotrephes This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was 2 John condemning the Gnostics or another letter commending Demetrius and John‘s missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. [source]
“From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians. [source]
Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (Revelation 3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke 12:21) and in good deeds (1 Timothy 6:18). Perhaps Jews and pagans had pillaged their property (Hebrews 10:34), poor as they already were.Blasphemy (βλασπημιαν blasphēmian). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45.Of them which say “From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]