The Meaning of Acts 8:9 Explained

Acts 8:9

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:

KJV Reverse Interlinear

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: 

What does Acts 8:9 Mean?

Context Summary

Acts 8:1-13 - Fruits Of The Scattered Seed
Evidently Stephen was beloved outside the precincts of the Church, for it would seem that the devout men who lamented his early death and carried his poor body to its burial were godly Jews who had been attracted by his earnest character. In the furious persecution that ensued under the leadership of Saul, neither sex nor age was spared. According to the subsequent statement of the arch-persecutor, the disciples of Jesus were dragged before the magistrate, thrust into prison, exposed to cruel torture, and compelled to blaspheme His holy Name. During those terrible days scenes were enacted which were destined to fill the heart of the future Apostle with most poignant sorrow.
This persecution was overruled to scatter the Church, which had grown too prosperous and secure, and needed to be reminded of the Lord's injunction to go into all the world and preach the gospel to every creature. The light must be diffused; the salt must be scattered. How often God has to drive us by trouble to do what we ought to have done gladly and spontaneously! It was impossible to keep the deacons to the office of serving tables. Philip must needs go to Samaria, and that city welcomed what Jerusalem had refused. Here we enter upon the second circle of Acts 1:8. [source]

Chapter Summary: Acts 8

1  By occasion of the persecution in Jerusalem, the church being planted in Samaria,
4  by Philip the deacon, who preached, did miracles, and baptized many;
9  among the rest Simon the sorcerer, a great seducer of the people;
14  Peter and John come to confirm and enlarge the church;
15  where, by prayer and imposition of hands giving the Holy Spirit;
18  when Simon would have bought the like power of them,
20  Peter sharply reproving his hypocrisy and covetousness,
22  and exhorting him to repentance,
25  together with John preaching the word of the Lord, return to Jerusalem;
26  but the angel sends Philip to teach and baptize the Ethiopian Eunuch

Greek Commentary for Acts 8:9

Simon [Σιμων]
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]
Which beforetime used sorcery [προυπηρχεν μαγευων]
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]

Amazed [εχιστανω]
(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]

Used sorcery [μαγεύων]
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]
Bewitched [ἐξιστῶν]
Better as Rev., amazed. See on Acts 2:7. [source]

Reverse Greek Commentary Search for Acts 8:9

Matthew 2:1 In Bethlehem of Judea [εν ητλεεμ της Ιουδαιας]
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]
Matthew 2:1 Wise men from the east [μαγοι απο ανατολων]
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]
John 4:25 Messiah cometh [Μεσσιας ερχεται]
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]
Acts 8:14 Samaria. []
The country, not the city. See Acts 8:5, Acts 8:9. [source]
Acts 8:13 He was amazed []
After having amazed the people by his tricks. See Acts 8:9. The same word is employed. [source]
Acts 8:11 Bewitched []
Amazed, as Acts 8:9. [source]
Acts 12:9 Followed [ηκολουτει]
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]
Acts 12:9 Thought he saw a vision [εδοκει οραμα βλεπειν]
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]
Acts 13:6 A certain sorcerer, a false prophet, a Jew [ανδρα τινα μαγον πσευδοπροπητην Ιουδαιον]
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]
Acts 8:11 Because that of long time he had amazed them with his sorceries [δια το ικανωι χρονωι ταις μαγιαις εχεστακεναι αυτους]
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]
Acts 8:13 He continued with Philip [ην προσκαρτερων τωι Πιλιππωι]
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]
Acts 8:13 Beholding [τεωρων]
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]
Acts 8:16 Only they had been baptized [μονον δε βαβαπτισμενοι υπηρχον]
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]
Galatians 6:3 To be something [εἶναί τι]
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]
3 John 1:9 I wrote somewhat unto the church [εγραπσα τι τηι εκκλησιαι]
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]
Revelation 2:9 Of them which say [εκ των λεγοντων]
“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]
Revelation 2:9 They are Jews [Ιουδαιους ειναι εαυτους]
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]
Revelation 2:9 But thou art rich [αλλα πλουσιος ει]
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]

What do the individual words in Acts 8:9 mean?

A man now certain named Simon had been formerly in the city practicing sorcery and amazing the people - of Samaria declaring to be someone himself great
Ἀνὴρ δέ τις ὀνόματι Σίμων προϋπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρείας λέγων εἶναί τινα ἑαυτὸν μέγαν

Ἀνὴρ  A  man 
Parse: Noun, Nominative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
δέ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τις  certain 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ὀνόματι  named 
Parse: Noun, Dative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
Σίμων  Simon 
Parse: Noun, Nominative Masculine Singular
Root: Σίμων  
Sense: Peter was one of the apostles.
προϋπῆρχεν  had  been  formerly 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: προϋπάρχω  
Sense: to be before, exist previously.
πόλει  city 
Parse: Noun, Dative Feminine Singular
Root: πόλις  
Sense: a city.
μαγεύων  practicing  sorcery 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: μαγεύω  
Sense: to be a magician, to practise magical arts.
ἐξιστάνων  amazing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἐξιστάνω 
Sense: to throw out of position, displace.
ἔθνος  people 
Parse: Noun, Accusative Neuter Singular
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Σαμαρείας  of  Samaria 
Parse: Noun, Genitive Feminine Singular
Root: Σαμάρεια 
Sense: a territory in Palestine, which had Samaria as its capital.
λέγων  declaring 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
εἶναί  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
τινα  someone 
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἑαυτὸν  himself 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
μέγαν  great 
Parse: Adjective, Accusative Masculine Singular
Root: μέγας  
Sense: great.