Acts 13:8

Act 13:8. Ὄνομα, name) Barjehu and Elymas [akin to Elohim, as Jehu to Jehovah?] are in some way synonymous. See L. de Dieu, Hiller. et al.—διαστρέψαι, to turn away) The same verb occurs, Act 13:10.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_13:8. Ἐλύμας] The Arabic name (ףבםדס sapiens, κατ ̓ ἐξοχήν: magus; comp. Hyde, de relig. vet. Pers. p. 372 f.) by which Barjesus chose to be designated, and which he probably adopted with a view to glorify himself as the channel of Arabian wisdom by the corresponding Arabic name.

ὁ μάγος] Interpretation of Ἐλύμας, added in order to call attention to the significance of the name. Comp. Bornemann, Schol. in Luc. p. lviii.

διαστρέψαι ἀπό] a well-known pregnant construction, which Valckenaer destroys arbitrarily, and in such a way as to weaken the sense, by the conjecture ἀποστρέψαι: to pervert (and turn aside) from the faith. Comp. LXX. Exo_5:4.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 13:8 . ἀνθίστατο : because he saw that his hope of gain was gone, cf. Act 16:19 , Act 19:27 , and the hope of retaining influence with the proconsul; see reading in , cf. 2Ti 3:8 , where St. Paul uses the same verb of the magicians withstanding Moses. Ἐλύμας , see critical notes in answer to Klostermann, who finds in Ἐ . a translation of Bar-Jesus; Wendt points out (1899) that in this case οὔτω γὰρ μεθ . would follow immediately after Ἐ ., but as οὕτω κ . τ . λ . follows immediately upon ὁ μάγος , Ἐ . can only be a translation of that word; see also MS. authority, so Blass in [256] , where he adds to βαρϊησοῦς the words ὃ μεθ . Ἑτοιμᾶς . In Ἐλύμας we have the Greek form either of Aramaic Alîmâ , strong, or more probably of an Arab word ‘ alim , wise; we cannot arrive at any derivation closer than this, cf. “Bar Jesus,” Hastings’ B.D., and for a similar explanation Zöckler, in loco; and Wendt (1899), Grimm-Thayer, sub v. , Ramsay, St. Paul , p. 74, and so Blass, in loco , read Ἑτοιμᾶς , and render “Son of the Ready”. διαστρέψαι , Exo 5:4 , same construction with ἀπό ; 1Ki 18:17-18 , Mat 17:17 , Luk 9:41 , Phi 2:15 ; see also critical notes.

[256] R(omana), in Blass, a first rough copy of St. Luke.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The devil maketh the conquest of Christ more glorious, in that that he setteth himself against him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But Elymas--or "the wise."

for so is his name by interpretation--the word is from the Arabic.

withstood them--perceiving, probably, how eagerly the proconsul was drinking in the word, and fearing a dismissal. (Compare Ti2 3:8).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. But Elymas, the sorcerer, (for so is his name by interpretation)] That is, Elymas is the interpretation of the word μαγος, or sorcerer; not of the word Bar-Jesus as some have imagined; and to support which they have been led into strange etymologies on the word βαριησους, Bar-Jesus. But how is Elymas, ελυμας, the interpretation of the word μαγος, magician or sorcerer? Ans. Both names are Asiatic; but neither Hebrew nor Greek. I have already observed, in Clarke's note on "Mt 2:1", that [Persic] mogh in Persian means an idolater, a worshipper of fire, and sometimes what we term a magician. Elymas is from the Arabic [Arabic] ilm, knowledge, science, doctrine, art; from alama, he was wise, skilled, c. hence [Persic] aleem or alymon, a doctor or learned man, and, with the Greek termination, ελυμας, Elymas, the interpretation of [Persic] mogh, Greek μαγος, magos, a magician, a wise man, doctor, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. To turn away the deputy from the faith. No marvel if the seducer seek to put away the light, whereby he saw his own darkness driven away. The same stour [contest] have we at this day with a number of babblers, who use to sell their smokes, and to shut, by all shifts possible, the eyes of the simple, that they may not behold the Sun of righteousness, being now risen. We must wrestle with such lets; for as there be [not] always and everywhere magicians present, which procure us some business, Satan thrusteth in lets enough, which possess our minds to drive away Christ, which the flesh is too ready to receive. Finally, both the enticements of the world and the wicked affections of our flesh are as many charms, whereby Satan ceaseth not to overthrow the faith.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) But Elymas the sorcerer.—See Note on Act_13:6. The charlatan feared the loss of the influence which he had previously exercised over the mind of the proconsul. His victim was emancipating himself from his bondage and was passing from credulity to faith, and that progress Bar-jesus sought to check.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. seeking to turn away [aside] the deputy [proconsul] from the faith] Sergius had not yet accepted the doctrine of the Apostles, though we may presume that both he and Elymas had heard much about their teaching since their landing at Salamis. Report going before had roused the proconsul’s curiosity and the magician’s fear, and the wish of the latter was to divert the attention of Sergius, that he might not send for the new teachers.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Elymas the sorcerer, for so is his name by interpretation,.... Not that Magus a sorcerer is by interpretation Elymas; as if Luke was interpreting the Persic word "Magus", which is sometimes used in a good sense, for a wise man, as in Mat 2:1 by an Arabic word "Elim", which signifies knowing; but "Elymas" is the interpretation of his name "Bar-jesus"; which as that signifies the son of salvation, or of healing, so this, as De Dieu observes, may be derived from "Chalam", which signifies "to heal", or to be sound and in health. Junius thinks the name comes from the Arabic word which signifies "to mutter", as wizards and sorcerers, and such sort of men used to do; and though he rejects the opinion of Tremellius, taking it for an Hebrew name, and to be the same with "Elimaatz", which signifies "divine counsel"; yet this, or what is near to it, is embraced by a late learned man (m) who observes, that Elymas is in Hebrew, "Elmahatz"; the interpretation of which is, God's counsel, or the counsel of God; the name of a man, Maaz, is read in Ch1 2:27 and that it is the same with Elymoteros, as Olympas is the same with Olympiodorus; and he further observes, that Barjeus, as Jerom or Origen say it was anciently read, and not Bar-jesus, is the same with , "Barjeutz", or Barjeus, the "son of counsel", and so agrees with Elymas: now he

withstood them: Saul and Barnabas, just as Jannes and Jambres, the magicians of Egypt, withstood Moses: he did all he could to prevent their coming into the governor's house, and them from preaching to him, and him from hearing of them; and especially from giving heed to, and embracing the doctrines preached by them; which he opposed and argued against, with all the cunning and sophistry he was master of:

seeking to turn away the deputy from the faith; the doctrine of faith, from hearing and receiving it; and when he had received it, he endeavoured to set him against it, and cause him to deny and reject it with abhorrence; the Ethiopic version calls him "the king", as in the former verse "the prince".

(m) Hilleri Onomasticum Sacrum, p. 803.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.

Ver. 8. But Elymas] Elymais is a part of Persia, the proper country of the magicians given to devilish arts. The devil daily commits the sin against the Holy Ghost, by opposing the known truth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

}But Elymas the sorcerer (for so is his name by interpretation) - Elymas the magician. Elymas is the interpretation, not of the name Bar-jesus, but of the word rendered “the sorcerer.” It is an Arabic word, and means the same as Magus. It seems that he was better known by this foreign name than by his own.

Withstood them - Resisted them. He was sensible that if the influence of Saul and Barnabas should be extended over the proconsul, that he would be seen to be an impostor, and his power be at an end. His interest, therefore, led him to oppose the gospel. His own popularity was at stake; and being governed by this, he opposed the gospel of God. The love of popularity and power, the desire of retaining some political influence, is often a strong reason why people oppose the gospel.

To turn away the deputy from the faith - To prevent the influence of the truth on his mind; or to prevent his be coming the friend and patron of the Christians.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Elymas; this is another name of him that was called Bar-jesus, which was not unusual, as Simon Bar-jona, Mat 16:17. This Elymas may be taken appellatively, and signifies the magician or sorcerer; but being it was a proper name unto others we read of, it may be so here.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Elymas—An Oriental name signifying wise-one, or wizard, and was doubtless assumed as a profession of knowledge of supernatural matters.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Turn aside for turn away, A.V.; proconsul for deputy, A.V. Elymas, from the Arabic elite, plural oulema, a wise man, a wizard, a magician. But Renan thinks this derivation doubtful. Elymas withstood Barnabas and Saul just as Jannes and Jambres withstood Moses (sthsan). (2Ti_3:8, ajnte)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The opposition of Elymas:

v. 8. But Elymas, the sorcerer, (for so is his name by interpretation,) withstood them, seeking to turn away the deputy from the faith.

v. 9. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him

v. 10. and said, O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

v. 11. And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.

v. 12. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.

Barnabas and Saul were making some progress with the proconsul, when they met with opposition from a very dangerous adversary. For this counselor of the proconsul, who had cleverly insinuated himself into the intimacy of his master, bearing the name Elymas, "the sage," as a sort of surname, used all his influence to foil the attempts of the missionaries for the conversion of Sergius Paulus, his purpose being to divert him from the faith. The governor probably showed a strong inclination to accept the truth of the Gospel, and the sorcerer knew that such an event spelled the ruin of himself, the loss of his position. In this emergency, Saul assumed the leadership, which till now he had yielded to Barnabas, and from this time forth Saul was the more prominent of the two. This Luke indicates by inserting here the name by which Saul was henceforth known, which marked his apostleship to the Gentile world. Paul here became subject to an extraordinary manifestation of the Holy Spirit’s influence, in whose power he attacked the magician in the very presence of the proconsul. Fixing his eyes upon the hypocritical Jew, he said to him: Thou son of the devil, full of deceit, guile, craft, and all wickedness. The sorcerer’s present opposition showed him to be the natural enemy of the messengers of God, and of all righteousness, which they were trying to spread. Would he not cease, Paul asked, would he not give up acting as one that perverted, that made it his habit to mix up and turn aside, the straight and correct ways of the Lord? And the punishment of the Lord followed. At the words of Paul the hand of the Lord was laid heavily upon Elymas, causing him to become stone-blind and unable even to distinguish the light of the sun for some time, until such a time as it would please God to restore his sight. And there was no delay in the coming of the curse. At once, at the same moment, a dark mist fell upon him; he groped about, calling on one and another of the frightened bystanders to lead him by the hand and show him the way out of the presence of Paul; he was obliged to have such assistance since his blindness was absolute. This exhibition of the power of God convinced the proconsul; he was astounded at the doctrine, overwhelmed by the teaching of the. Lord and about the Lord; he believed, faith in Jesus, the Savior, was engendered in his heart. Certain inscriptions which have been found in the last decades tend to show that Sergius Paulus was henceforth a firm believer in Christ, that he was enrolled with the Christians. Note: Even today it is the guile and craft of the devil that tends to hinder the conversion and salvation of men, the efficacy of the divine Word, by sending false prophets and errorists. These are full of guile and fraud and enemies of true righteousness. But Christ, the Lord of His Church, is stronger than Satan, and carries out His work for the salvation of souls. But the apostles of darkness are finally condemned to spiritual blindness and darkness, making it impossible for them to find the right way.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

8-12. While listening to the gospel, there were some indications that he was inclined to believe it. (8) " But the magician Elymas, for so is his name translated, withstood them, seeking to turn aside the proconsul from the faith. (9) Then Saul, who is also Paul, filled with the Holy Spirit, fixed his eyes on him, (10) and said, O full of all subtilty and all mischief, son of the devil, enemy of all righteousness, will you not cease to pervert the right ways of the Lord? (11) And now, behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a season. And immediately there fell upon him a mist, and darkness, and he went about seeking persons to lead him by the hand. (12) Then the proconsul, seeing what was done, being astonished by the Lord's teaching. "

This is the only miracle wrought by an apostle to the injury of any one's person. It is to be accounted for, not by supposed resentment on the part of Saul, nor by a desire to make a special example of Bar-jesus. But the case was such that some display of power over the person of the false prophet was the readiest way to convince the proconsul. When Moses went into Egypt he found it necessary to impose many personal inflictions upon the priests, in order to destroy Pharaoh's confidence in them. The present case was similar to that. The conflict in the mind of Sergius Paulus was between the claim of Bar-jesus to prophetic powers, and that of the apostles. The best way to settle this question was to denounce him in his true character as a son of the devil and an enemy of all righteousness, and then prove the justice of the denunciation, by exerting miraculous control over his person. As he groped about, calling upon one and another of the frightened bystanders to lead him by the hand, the falsity and iniquity if his pretensions stood confessed, and the divine mission of the apostles was demonstrated. The proconsul was fully convinced, and astonished at teaching which was attended by such power.

This triumph over Bar-jesus, and the consequent conversion of Sergius Paulus, forms an epoch in the life of the Apostle Paul. Hitherto he has occupied a subordinate position, and his name has come last in the list of himself and his fellow-laborers. But hereafter he is to occupy the foreground of almost every scene in which he acts. Heretofore, Luke has written "Barnabas and Saul;" hereafter he writes, "Paul and Barnabas." He had been, up to this time, known by no other name than Saul, being so called not only by Luke, but by Jesus and Ananias. Luke, though writing long after this name had gone into disuse, remembering the custom which thus far prevailed, thus far retains it in his narrative. But, from this time forward he uses the name Paul exclusively; and that this was the universal custom, we infer from the fact that he is so called by all others who mention his name; by the Lord Jesus; by the mob in Jerusalem; by the centurion under Lysias; by his own nephew; by Lysias the chiliarch; by Festus; and by Peter.

There are only two suppositions worthy of notice, by which to account for this change of name. First, that he had both the Hebrew name Saul, and the Latin name Paul, before this time, and perhaps from his infancy; but the conversion of the proconsul Paulus led to the exclusive use of his Latin name thereafter. This supposition, however, can not account for the entire absence of the name Paul previous to this event. Moreover, while it is true that many Jews of that day had both a Hebrew and a Latin or Greek name, there is no evidence that such had been the case with Saul.

The other supposition is, that he received this new name by common consent, in commemoration of the conversion of Paulus. This conversion was a signal triumph; it was accomplished by his intrumentality alone, and was the beginning of the pre-eminence which he afterward maintained over Barnabas and all subsequent follow-laborers. So bold and startling an incident, though it might have been regarded as common-place in his subsequent career, attracted attention now, because it was the first of the kind in his history, and because it secured a conversion of which even Barnabas, under the circumstances, might have despaired. Surprised by the event, and observing the extreme similarity between his name and that of his distinguished convert, which differed only in a single letter, and sounded very much alike, his friends very naturally conceived the idea of changing his name, as they did. It was in perfect harmony with a prevalent custom of the time. Its universal reception soon followed as a matter of course.

It argues no vanity in Paul that he adopted this name; for he could scarcely avoid the adoption into his own use of a name by which he had become universally known. There is nothing in the event, therefore, to encourage men in pompously sounding abroad their own achievements, but much to encourage us in honoring a brother whose boldness and success are worthy of praise.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

8. But Elymas. Another name of Bar-Jesus, meaning, the wise man. He had probably assumed it. Withstood them. As a Jew he was opposed, and his interests, too, were opposed. He did not wish to lose his hold on the proconsul. Hence he sought to prevent his acceptance of the faith.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως, seeking to turn aside the proconsul from the faith. Sergius had not yet accepted the doctrine of the Apostles, though we may presume that both he and Elymas had heard much about their teaching since their landing at Salamis. Report going before had roused the proconsul’s curiosity and the magician’s fear, and the wish of the latter was to divert the attention of Sergius, that he might not send for the new teachers.

On this Chrysostom has: ὅρα τοῦτον, ὅτε μὲν τοῖς ἄλλοις ἐκήρυττον οὐ σφόδρα ἀγανακτοῦντα, ἐπείδη σὲ τῷ ἀνθυπάτῳ προσίεσαν τότε. τὸ δὲ θαυμαστὸν τοῦ ἀνθυπάτου, ὅτι καὶ προκατειλημμένος τῇ μαγείᾳ ἐκείνου ἤθελεν ἀκοῦσαι τῶν ἀποστόλων.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8. Ἐλύμας] See above on ver. 6. διαστρέψαι … ἀπό] A pregnant construction, as ἀπέστησεν ὀπίσω, ch. 5:37.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Elymas. An Arabic word, meaning the wise, and equivalent to Magus. See on ver. 6.

Withstood. "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 ").

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.