Acts 13:6

Acts 13:6 in Multiple Translations

Berean Standard Bible BSB

They traveled through the whole island as far as Paphos, where they found a Jewish sorcerer and false prophet named Bar-Jesus,

King James Version KJV

And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus:

American Standard Version ASV

And when they had gone through the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus;

Bible in Basic English BBE

And when they had gone through all the island to Paphos, they came across a certain wonder-worker and false prophet, a Jew whose name was Bar-Jesus;

Free Bible Version FBV

They traveled throughout the island and eventually came to Paphos. There they found a Jewish magician, a false prophet by the name of Bar-jesus.

Geneva Bible 1599 GNV

So when they had gone throughout the yle vnto Paphus, they found a certaine sorcerer, a false prophet, being a Iewe, named Bariesus,

Young's Literal Translation YLT

and having gone through the island unto Paphos, they found a certain magian, a false prophet, a Jew, whose name [is] Bar-Jesus;

World English Bible WEB

When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar Jesus,

Noah Webster Bible WBS

And when they had gone through the isle to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:

Douay-Rheims 1899 DRV

And when they had gone through the whole island, as far as Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-jesu:

Translation for Translators T4T

The three of them went across the entire island to Paphos city. There they met a magician whose name was Bar-Jesus. He was a Jew who falsely claimed ◄to be a prophet/to speak messages from God►.

Plain English Version PEV

Then Barnabas, and Saul, and John Mark went over to the other side of the island, to the town called Pafos. (Saul had another name. They called him Paul.) The Roman boss over that island lived in Pafos. His name was Sergius Paulus. He was a man that could think properly, and he wanted to hear God’s message, so he sent men to bring Barnabas and Saul to him. There was a Jewish man there that worked for Sergius Paulus. His Jewish name was Bar-Jesus, and his Greek name was Elimas. He was a magic man, and he used to reckon that he was telling people God’s messages, but he was lying. Elimas tried to stop Barnabas and Paul from telling God’s message to Sergius Paulus. He kept on telling his Roman boss, “Don’t listen to them.” But the Holy Spirit was with Paul and gave him power. He looked straight at Elimas

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Berean Amplified Bible — Acts 13:6

BAB

Word Study

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Acts 13:6 Interlinear (Deep Study)

BIB

GRK διελθοντες δε την νησον αχρι παφου ευρον τινα μαγον ψευδοπροφητην ιουδαιον ω ονομα βαριησους

διελθοντες dierchomai G1330 to pass through Verb-2AAP-NPM

δε de G1161 then Conj

την ho G3588 the/this/who Art-ASF

νησον nēsos G3520 island Noun-ASF

αχρι achri G891 until Adv

παφου Paphos G3974 Paphos Noun-GSF

ευρον ehuriskō G2147 to find/meet Verb-2AAI-3P

τινα tis G5100 one Indef-ASM

μαγον magos G3097 sage Noun-ASM

ψευδοπροφητην pseudoprophētēs G5578 false prophet Noun-ASM

ιουδαιον Ioudaios G2453 Jew Adj-ASM

ω hos, hē G3739 which Rel-DSM

ονομα onoma G3686 name Noun-NSN

βαριησους Bariēsous G919 Bar-Jesus Noun-NSM

Greek Word Study

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Greek Word Reference — Acts 13:6

διελθοντες dierchomai G1330 "to pass through" Verb-2AAP-NPM

To pass through means to traverse or go from one side to the other. In the Bible, it is used in Matthew 19:24 and Luke 2:35 to describe moving from one place to another.

Definition: δι-έρχομαι [in LXX for אֵבֶר, הָלַךְ, בּוֹא, etc. ;] __1. to go through, pass through; __(a) of things: Mat.19:24, Mrk.10:25, Luk.2:35, al.; __(b) of persons: Luk.19:4; with accusative loc., Luk.19:1, Heb.4:14, Act.12:10; before διά, with genitive loc., Mat.12:43, 1Co.10:1; before εἰς, Mrk.4:35; ἕως, Luk.2:15. __2. to go about: Luk.9:6, Act.20:25; of a report, to spread, go abroad (Thuc.), Luk.5:15 (AS)

Usage: Occurs in 41 NT verses. KJV: come, depart, go (about, abroad, everywhere, over, through, throughout), pass (by, over, through, throughout), pierce through, travel, walk through See also: 1 Corinthians 10:1; Acts 19:1; Hebrews 4:14.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

νησον nēsos G3520 "island" Noun-ASF

An island, such as the one Paul was shipwrecked on in Acts 27:26. The word is used to describe various islands in the New Testament, including the island of Patmos in Revelation 1:9.

Definition: νῆσος, -ου, ὁ [in LXX for אִי ;] an island: Act.13:6 27:26 28:1, 7 28:9, 11 Rev.1:9 6:14 16:20.† (AS)

Usage: Occurs in 9 NT verses. KJV: island, isle See also: Acts 13:6; Acts 28:9; Revelation 1:9.

αχρι achri G891 "until" Adv

Until a certain time or point, like in Acts 3:21 where Jesus will remain in heaven until the time of restoration. This preposition indicates a boundary or limit, either in time or space.

Definition: ἄχρι (and Epic ἄχρις, bef. vowel (see MM, see word), Rom.11:25 T, Gal.3:19 T, WH, mg., Heb.3:13); __1. adv., utterly (Hom.). __2. Prep. with genitive, until, unto, as far as; __(a) of time Act.3:21 22:22, Rom.1:13 5:13, 1Co.4:11, 2Co.3:14, Gal.4:2, Php.1:6; ἄ. καιροῦ, Luk.4:13, Act.13:11; ἄ. ἧς ἡμέρας, Mat.24:38, Luk.1:20 17:27, Act.1:2 (τῆς ἡ. ἧς), Act.1:22; ἄ. ταύτης τ. ἡμέρας (τ. ἡ. ταύτης), Act.2:29 23:1 26:22; ἄ. ἡμερων πέντε, Act.20:6; ἄ. αὐγῆς, Act.20:11; ἄ. τοῦ νῦν, Rom.8:22, Php.1:5; ἄ. τέλους, Heb.6:11, Rev.2:26; __(b) of space: Act.11:5 13:6 20:4 (R, txt., WH, mg.) Act.28:15, 2Co.10:13-14, Heb.4:12, Rev.14:20 18:5; __(with) of measure or degree: ἄ. θανάτου, Act.22:4, Rev.2:10 12:11. __3. As conj., until; __(a) ἄχρι alone: with subj. aor., Gal.3:19 (ἄ. οὗ T, WH, mg.); id. without ἄν (Bl., § 65, 10), Rev.7:3 15:8 20:3, 5; with indic. fut., Rev.17:17; __(b) ἄ. οὗ (i.e. ἄ.. τούτου ᾧ): with indic. aor., Act.7:18; impf., Act.27:33; with subj. aor. (Bl., ut supr.), Luk.21:24, Rom.11:25, 1Co.11:26 15:25, Gal.3:19, T, WH, mg.; id. with ἄν, Rev.2:25; with indic. pres., while, Heb.3:13 (cf. μέχρι).† (AS)

Usage: Occurs in 50 NT verses. KJV: as far as, for, in(-to), till, (even, un-)to, until, while See also: 1 Corinthians 4:11; Hebrews 3:13; Hebrews 4:12.

παφου Paphos G3974 "Paphos" Noun-GSF

Paphos was a city in Cyprus, mentioned in Acts 13:6, where the apostle Paul visited during his missionary journeys. It was an important location in the early Christian era.

Definition: Πάφος, -ου, ἡ Paphos, a city in Cyprus: Act.13:6, 13 † (AS)

Usage: Occurs in 2 NT verses. KJV: Paphos See also: Acts 13:6; Acts 13:13.

ευρον ehuriskō G2147 "to find/meet" Verb-2AAI-3P

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Definition: εὑρίσκω, [in LXX chiefly for מצא, also for נשׂג hi., etc. ;] to find, with or without previous search: absol., opposite to ζητέω, Mat.7:7, 8 Luk.11:9, 10; with accusative, Mat.2:8, Mrk.1:37, Act.13:22, 2Ti.1:17, al.; pass., οὐχ εὑ., of disappearance, Heb.11:5, Rev.16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, see Mayor, ICC, in l.), 2Pe.3:10, WH, R, mg. Metaphorical, to find, find out by inquiry, learn, discover: Luk.19:48, Act.4:21; αἰτίαν, Jhn.18:38, Act.13:28, al.; pass., Mat.1:18, Luk.17:18, Rom.7:10, 1Co.4:2, Gal.2:17, 1Pe.1:7, Rev.5:4, al.; of attaining to the knowledge of God, εὑ. θεόν, Act.17:27; pass., Rom.10:20 (LXX). Mid., to find for oneself, gain, procure, obtain: with accusative of thing(s), λύτρωσιν, Heb.9:12; act. in same sense (so cl. poets, but not in Attic prose), Mat.10:39 11:29, Luk.1:30, Act.7:46, 2Ti.1:18, al. (cf. ἀν-ευρίσκω). (AS)

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

τινα tis G5100 "one" Indef-ASM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

μαγον magos G3097 "sage" Noun-ASM

A Magian was a wise man or magician from a Median tribe, known for their scientific knowledge and spiritual practices, as seen in Matthew 2:1 where they visited Jesus.

Definition: μάγος, -ου, ὁ [in LXX for אַשָּׁף, Dan LXX TH Dan.2:2, 10, al. (cf. chief magian, Jer.39:3, 13) ;] __1. one of the Μάγοι, a Median tribe (Hat). __2. a Magian, one of a sacred caste, originally Median, who seem to have conformed to the Persian religion, while retaining some of their old beliefs (see DB, I vol., 565 f.; DB, iii, 203 ff.): Mat.2:1, 7 2:16 __3. a wizard, sorcerer: Act.13:6, 8 (cf. Wis.17:7, Act.8:9; ?Act.8:1).† (AS)

Usage: Occurs in 5 NT verses. KJV: sorcerer, wise man See also: Acts 13:6; Matthew 2:1; Matthew 2:16.

ψευδοπροφητην pseudoprophētēs G5578 "false prophet" Noun-ASM

A false prophet is someone who claims to speak for God but is actually a fake. Jesus warned about them in Matthew 7:15 and 24:11. They can be very convincing but lead people astray.

Definition: ψευδο-προφήτης, -ου, ὁ [in LXX: Zec.13:2, Jer.1:9 (Jer.6:13, al.) (נָבִיא)* ;] a false prophet (= cl. ψευδόμαντις): Mat.7:15 24:11, 24, Mrk.13:22 (see Swete, in l), Luk.6:26, Act.13:6, 2Pe.2:1, 1Jn.4:1, Rev.16:13 19:20 20:10 † (AS)

Usage: Occurs in 11 NT verses. KJV: false prophet See also: 1 John 4:1; Matthew 7:15; Revelation 16:13.

ιουδαιον Ioudaios G2453 "Jew" Adj-ASM

This word means a person from Judah or a Jew, used in Acts 10:28 and John 4:9 to describe people of Jewish descent. It is also used to describe the land of Judah, as in Matthew 2:6.

Definition: Ἰουδαῖος, -αία, -αῖον (Ἰούδας), Jewish: ἀνήρ, Act.10:28 22:3; ἄνθρωπος, Act.21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jhn.3:22; χώρα, Mrk.1:5. Substantively, __(a) Ἰουδαῖος, ὁ, a Jew: Jhn.4:9, Act.18:24, Rom.2:28; pl., Rev.2:9 3:9; οἱ Ἰ., Mat.2:2, Mrk.7:3, Jhn.2:6, al.; Ἰ. τε καὶ Ἕλληνες, Act.14:1, al.; κ. προσήλυτοι, Act.2:10; ἔθνη τε κ. Ἰ., Act.14:5; οἱ κατὰ τὰ ἔθνη, Act.21:21; of Jewish Christians, Gal.2:13; of the ruling class who opposed Jesus, Jhn.1:19 2:18 5:10 11:8 13:33, al.; __(b) Ἰουδαία, -ας, ἡ (sc. γῆ, χώρα, cf. Jhn.3:22, Mrk.1:5), (Heb. יְהוּדָה), Judæa: Mat.2:1, Luk.1:5, Jhn.4:3, al. (AS)

Usage: Occurs in 188 NT verses. KJV: Jew(-ess), of Judæa See also: 1 Corinthians 1:22; John 2:13; Revelation 2:9.

ω hos, hē G3739 "which" Rel-DSM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ονομα onoma G3686 "name" Noun-NSN

A name refers to a person's character or authority, as in Matthew 10:2 and John 18:10. It represents who someone is or what they are known for. Jesus taught about the importance of a good name and reputation.

Definition: ὄνομα, -τος, τό, [in LXX chiefly for שֵׁם ;] __1. in general, the name by which a person or thing is called: Mat.10:2, Mrk.3:16, Luk.1:63, Jhn.18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (BL, §30, 3), Mrk.14:32, Luk.1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ, Luk.1:5, Jhn.1:6, al.; ὀνόματι, before nom. prop., Mat.27:32, Mrk.5:22, Luk.1:5, Act.5:1, al.; accusative absol. (Bl., §34, 7), τοὔνομα (= τ. ὄνομα), Mat.27:57; ὄ. μοι (sc. ἐστίν; cf. Hom., Od., ix, 366), Mrk.5:9 (cf. Luk.8:30); ἔξειν ὄ., Rev.9:11; καλεῖν (ἐπιτιθέναι) ὄ. (Bl., §33, 1), Mat.1:21, Mrk.3:16; τ. ὄ. ἐν (τ.) βίβλῳ ζωῆς (cf. Deiss., LAE, 121), Php.4:3, Rev.13:8, cf. Luk.10:20 (ἐν τ. οὐρανοῖς); ὄ. βλασφημίας, Rev.13:1; the name as opposite to the reality, Rev.3:1 (cf. Hdt., vii, 138); as a title: Eph.1:21, Php.2:9, 10 (Lft., in l.). __2. By a usage similar to that with ref. to Heb. שֵׁם (Lft., Notes, 106f.), but also common in Hellenistic (M, Pr., 100; Bl., §39, 4; Deiss, BS, 146f., 196f.; LAE, 123:4, of all that the name implies, of rank, authority, character, etc.: of acting on one's authority or in his behalf, ἐν (εἰς) ὄ., with genitive of person(s) (see reff. supr.), Mat.10:41 21:9 28:19, Mrk.11:9, Luk.13:35, Jhn.5:43, Act.8:16, 1Co.1:13; of the name Christian, 1Pe.4:16; esp. of the name of God as expressing the divine attributes: ἁγιάζειν (ἅγιον) τὸ ὄ. (τ. Πατρός, Κυρίου), Mat.6:9, Luk.1:49 11:2; ψάλλειν (ὁμολογεῖν) τῷ ὀ., Rom.15:9, Heb.13:15; δοξάζειν (φανεροῦν, φοβεῖσθαι) τὸ ὄ., Jhn.12:28 17:6, 26 Rev.11:18 15:4; βλασφημεῖν, Rom.2:24, 1Ti.6:1, Rev.13:6; similarly, of the name of Christ: τ. καλὂν ὄ. (Deiss., LAE, 276); πιστεύειν τῷ ὀ., 1Jn.3:23; π. εἰς τ. ὄ. (Bl., §39, 4), Jhn.1:12 2:23 3:18; ὀνομάζειν τὸ ὄ., 2Ti.2:19; κρατεῖν, Rev.2:13; οὐκ ἀρνεῖσθαι, Rev.3:8; ἐν τ. ὀ. (see reff. supr.), Mrk.9:38 16:[17], Luk.10:17, Jhn.14:13 16:23, 24 20:31, Act.3:6 4:12, Eph.5:20, 1Pe.4:14, al.; εἰς τ. ὄ. συνάγεσθαι, Mat.18:20; ἕνεκεν τοῦ ὀ., Mat.19:29; διὰ τὸ ὄ., Mat.10:22, Mrk.13:13, al.; διὰ τοῦ ὀ., 1Co.1:10; ὑπὲρ τοῦ ὀ., Act.9:16, Rom.1:5, al.; id. absol., Act.5:41, 3Jo.7; πρὸς τὸ ὄ., Act.26:9. __3. cause, ground, reason (in cl., usually in bad sense, pretext): Mrk.9:41 (Swete, in l.; Dalman, Words, 305f.). __4. In late Greek (Deiss., BS., 196f.), an individual, a person: Act.1:15, Rev.3:4 11:13. (AS)

Usage: Occurs in 214 NT verses. KJV: called, (+ sur-)name(-d) See also: 1 Corinthians 1:2; John 16:23; 1 Peter 4:14.

βαριησους Bariēsous G919 "Bar-Jesus" Noun-NSM

Bar-Jesus was a sorcerer who opposed the apostle Paul in Acts 13:6. His name means son of Jesus or Joshua, and he was also known as Elymas.

Definition: Βαρι-ησοῦς, -οῦ, ὁ (Aram. בַּר־יֵשׁוּעַ, son of Joshua), Bar-Jesus: Act.13:6 (see: Ἐλύμας).† (AS)

Usage: Occurs in 1 NT verses. KJV: Barjesus See also: Acts 13:6.

Study Notes — Acts 13:6

Show Verse Quote Highlights

Context
Cross References
Acts 13:6 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 13:6
Jamieson-Fausset-Brown on Acts 13:6
Matthew Poole's Commentary on Acts 13:6
Trapp's Commentary on Acts 13:6
Ellicott's Commentary on Acts 13:6
Adam Clarke's Commentary on Acts 13:6
Cambridge Bible on Acts 13:6
Barnes' Notes on Acts 13:6
Whedon's Commentary on Acts 13:6
Sermons on Acts 13:6

Context — On Cyprus

4So Barnabas and Saul, sent forth by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus. 5When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. And John was with them as their helper.

6They traveled through the whole island as far as Paphos, where they found a Jewish sorcerer and false prophet named Bar-Jesus,

7an attendant of the proconsul, Sergius Paulus. The proconsul, a man of intelligence, summoned Barnabas and Saul because he wanted to hear the word of God. 8But Elymas the sorcerer (for that is what his name means) opposed them and tried to turn the proconsul from the faith.

Cross References

	Reference	Text (BSB)
1	Matthew 7:15	Beware of false prophets. They come to you in sheep’s clothing, but inwardly they are ravenous wolves.
2	1 John 4:1	Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world.
3	2 Corinthians 11:13	For such men are false apostles, deceitful workers, masquerading as apostles of Christ.
4	Deuteronomy 13:1–3	If a prophet or dreamer of dreams arises among you and proclaims a sign or wonder to you, and if the sign or wonder he has spoken to you comes about, but he says, “Let us follow other gods (which you have not known) and let us worship them,” you must not listen to the words of that prophet or dreamer. For the LORD your God is testing you to find out whether you love Him with all your heart and with all your soul.
5	Mark 10:46	Next, they came to Jericho. And as Jesus and His disciples were leaving Jericho with a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting beside the road.
6	Exodus 22:18	You must not allow a sorceress to live.
7	Ezekiel 13:10–16	Because they have led My people astray, saying, ‘Peace,’ when there is no peace, and whitewashing any flimsy wall that is built, tell those whitewashing the wall that it will fall. Rain will come in torrents, I will send hailstones plunging down, and a windstorm will burst forth. Surely when the wall has fallen, you will not be asked, ‘Where is the whitewash with which you covered it?’ Therefore this is what the Lord GOD says: In My wrath I will release a windstorm, and in My anger torrents of rain and hail will fall with destructive fury. I will tear down the wall you whitewashed and level it to the ground, so that its foundation is exposed. The city will fall, and you will be destroyed within it. Then you will know that I am the LORD. And after I have vented My wrath against the wall and against those who whitewashed it, I will say to you: ‘The wall is gone, and so are those who whitewashed it— those prophets of Israel who prophesied to Jerusalem and saw a vision of peace for her when there was no peace, declares the Lord GOD.’
8	Jeremiah 23:14–15	And among the prophets of Jerusalem I have seen a horrible thing: They commit adultery and walk in lies. They strengthen the hands of evildoers, so that no one turns his back on wickedness. They are all like Sodom to Me; the people of Jerusalem are like Gomorrah.” Therefore this is what the LORD of Hosts says concerning the prophets: “I will feed them wormwood and give them poisoned water to drink, for from the prophets of Jerusalem ungodliness has spread throughout the land.”
9	Matthew 24:24	For false Christs and false prophets will appear and perform great signs and wonders that would deceive even the elect, if that were possible.
10	Zechariah 13:3	And if anyone still prophesies, his father and mother who bore him will say to him, ‘You shall not remain alive, because you have spoken falsely in the name of the LORD.’ When he prophesies, his father and mother who bore him will pierce him through.

Acts 13:6 Summary

This verse tells us about a man named Bar-Jesus, who was a sorcerer and a false prophet. He was opposing the apostles and trying to stop them from spreading the Gospel. But even in the face of opposition, the apostles continued to preach the word of God, trusting in His power to overcome any obstacle, just as Jesus taught in Matthew 28:18-20. We can learn from their courage and trust in God's power to guide and empower us, as promised in Acts 1:8 and Ephesians 6:10-18.

Frequently Asked Questions

Who was Bar-Jesus and what was his role?

Bar-Jesus was a Jewish sorcerer and false prophet, as stated in Acts 13:6, and his name means 'son of Jesus' but he was not a follower of Jesus Christ, rather he opposed the teachings of the apostles, similar to the magicians in Acts 8:9-11 who opposed Philip's preaching.

What was the significance of the island of Cyprus in the early Christian church?

The island of Cyprus was significant because it was the first place where the apostles preached the Gospel to the Gentiles, as seen in Acts 13:4-12, and it marked the beginning of the apostles' missionary journeys to spread the word of God to all nations, as commanded by Jesus in Matthew 28:18-20.

How did the apostles' encounter with Bar-Jesus reflect the spiritual battle between good and evil?

The encounter between the apostles and Bar-Jesus, as seen in Acts 13:6-12, reflects the ongoing spiritual battle between good and evil, where the forces of darkness, represented by Bar-Jesus, oppose the spread of the Gospel, but are ultimately defeated by the power of God, as seen in Ephesians 6:12 and 2 Corinthians 10:3-5.

What can we learn from the apostles' courage in preaching the Gospel in the face of opposition?

The apostles' courage in preaching the Gospel, despite facing opposition from people like Bar-Jesus, teaches us to be bold in our witness and trust in God's power to overcome any obstacle, as seen in Acts 4:29-31 and Philippians 1:14, and to remember that we are not alone in the spiritual battle, but have the Holy Spirit's guidance and empowerment, as promised in John 14:16-17 and Acts 1:8.

Reflection Questions

What are some ways that I can be more courageous in sharing the Gospel with others, even in the face of opposition or ridicule?
How can I discern between true and false prophets, and what are some characteristics of a false prophet that I should be aware of?
What are some ways that the forces of darkness might be opposing the spread of the Gospel in my own life or community, and how can I pray against them?
What does it mean to trust in God's power to overcome any obstacle, and how can I apply this principle in my own life?
How can I be more mindful of the spiritual battle that is taking place around me, and what are some ways that I can put on the armor of God, as described in Ephesians 6:10-18?

Gill's Exposition on Acts 13:6

And when they had gone through the isle unto Paphos,.... The Alexandrian copy, and the Vulgate Latin and Syriac versions read, "the whole isle"; for through the midst of the whole island they must

Jamieson-Fausset-Brown on Acts 13:6

And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: And when they had gone through the isle - `the whole isle,'

Matthew Poole's Commentary on Acts 13:6

Unto Paphos; this city was on the west end of Cyprus, so that going from Salamis they went through the island: this place was famous for the worshipping of Venus. A certain sorcerer; there were many magicians about this time amongst the Jews, who by their false miracles endeavoured to bring the real miracles of our Saviour into contempt. As the magicians and sorcerers of Egypt, by their enchantments, for a while did seem to do such wonders as Moses had wrought by the finger of God, .

Trapp's Commentary on Acts 13:6

6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus: Ver. 6. Whose name was Barjesus] The son of Jesus; so he had called himself, as if of nearest alliance to our Saviour. The Syriac hath it Barshuma, the son of name or renown.

Ellicott's Commentary on Acts 13:6

(6) When they had gone through the isle.—The better MSS. give, through the whole island. Paphos lay at its western extremity, and appears to have been the head-quarters of the Roman governor. A local tradition, reported by M. de Cesnola (Cyprus, pp. 29, 223), points out a marble column to which St. Paul was bound and scourged by the citizens of Paphos, who are represented as having been among the most wicked of mankind. They found a certain sorcerer.—The word so rendered, Magos, is the same as that used for the “wise men” of Matthew 2:1 (where see Note), but it is obviously used here in the bad sense which had begun to attach to it even in the days of Sophocles, who makes Œdipus revile Tiresias under this name, as practising magic arts (Œd. Rex. 387), and which we have found in the case of Simon the sorcerer. (See Note on Acts 8:9.) The man bore two names, one, Bar-jesus, in its form a patronymic, the other Elymas (an Aramaic word, probably connected with the Arabic Ulema, or sage), a title describing his claims to wisdom and supernatural powers. We have already met with a character of this type in the sorcerer of Samaria. (See Note on Acts 8:9.) The lower class of Jews here, as in Acts 19:14, seem to have been specially addicted to such practices. They traded on the religious prestige of their race, and boasted, in addition to their sacred books, of spells and charms that had come down to them from Solomon.

Adam Clarke's Commentary on Acts 13:6

Verse 6. Gone through the isle] ολην, The WHOLE isle, is added here by ABCDE, several others, both the Syrian, Coptic, AEthiopic, Armenian, Vulgate, and Itala; and also by several of the Greek fathers; and this must be the true reading, for it is evident they ran through the whole island from east to west. Unto Paphos] This town, next in importance to Salamis, was situated on the western part of the isle; and having gone from Salamis to this place is a proof that they had gone through the whole island from east to west, according to the reading noticed above. There was probably no town in the universe more dissolute than Papas. Here Venus had a superb temple: here she was worshipped with all her rites; and from this place she was named the Paphian Venus, the queen of Paphos, c. This temple and whole city were destroyed by an earthquake so that a vestige of either does not now remain. There are two islands which go by this name, both adjoining, and on the west side of the island of Cyprus. One is called Old Paphos, the other New Paphos; the latter is probably the island here mentioned, though they are often confounded. On this island there is a Christian Church, dedicated to St. George, in which service is performed by the Greek ministers. It is a bishop's see, suffragan to the Abp. of Nicosia. A certain sorcerer] τιναμαγον, A magician, one who used magical arts, and pretended to have commerce with supernatural agents. A person who dealt in sleight of hand, or leger-de-main. Such as I have supposed Simon Magus to be. See Clarke on Acts 8:9. A false prophet]. A deceiver, one who pretended to have a Divine commission, a fortune teller. Bar-Jesus] That is, the son of Jesus or Joshua; as Bar-jona is the son of Jonah; Bar-tholomew, the son of Thalmi, &c.

Cambridge Bible on Acts 13:6

6. And when they had gone through the isle unto Paphos] Probably teaching at other places in the same way as they had done in Salamis. Paphos was the capital of Cyprus, and therefore the residence of the Roman governor. It was the more modern city, not the old city of Paphos, to which Paul and Barnabas came. See Dictionary of Bible.they found a certain sorcerer [magician], a false prophet, a Jew] That there were living among the Jews persons well known as pretenders to magic powers we can see from a story told T. B. Berakhoth 59 a, of a certain Rab Katina who, in his walk, as he was passing the door of one who was known as a professor of witchcraft and magic arts, felt a slight shock of an earthquake. He thereupon called out and asked “Does this wizard diviner know what that shock is?” Upon this the man cried with a sanctimonious promptness worthy of his profession, “In the hour when the Holy One, blessed be He, remembers His children who dwell in sorrow among the nations of the world, He lets fall two tears into the great sea, and that is the cause of the tremor of the earth.” Chaldæan astrologers and impostors are mentioned by Juvenal (vi. 562; xiv. 248) and Horace (Sat. i. 2. 1) and by many other Latin writers, and these were probably Babylonian Jews. See Lucian, Necyomantia, where a wonderful story is told of a magician named Mithrobarzanes. Also Lucian, Philopseudes, where one of the wonder-workers is described as “a Syrian from Palestine.”Bar-jesus] This was his Jewish name. The Arabic name or title Elymas = wise, was a self-assumed designation; and for that reason he is called “Magus” = the magician, a name originally applied to the Persian priests, who were deemed the wise men of the realm both in policy and religion, though their title in after times was degraded to baser arts and persons.

Barnes' Notes on Acts 13:6

And when they had gone through the isle - The length of the island, according to Strabo, was 1,400 stadia, or nearly 170 miles. Unto Paphos - Paphos was a city at the western extremity of the island.

Whedon's Commentary on Acts 13:6

6. Paphos—This city would be reached by an easy journey over a Roman road of a hundred miles. Paphos was celebrated for its temple of Venus, and for the corresponding dissoluteness of its inhabitants.

Sermons on Acts 13:6

	Sermon	Description
	Modern Day Witchcraft and Sorceries Exposed by Mose Stoltzfus	In this sermon, the speaker discusses the importance of addressing and exposing sin in society. He believes that people are often unaware of their own sins and need to be awakened
	Spirit of Perversion - Part 1 by Joshua Daniel	This sermon emphasizes the need for Christians to stand firm in their faith and resist the temptations of the world, highlighting the challenges faced by early missionaries and the
	Partnership With the Church by George Verwer	In this sermon, the speaker emphasizes the importance of prayer and corporate prayer in churches. They share a story of a church in Switzerland that experienced a transformation in
	You’ll Reap That Act by E.A. Adeboye	E.A. Adeboye emphasizes the principle of sowing and reaping, highlighting that every action in life is like planting seeds that will yield a corresponding harvest. He warns against
	Never Being Intimidated by David Wilkerson	David Wilkerson emphasizes that while walking in the Spirit may invite harassment from demonic powers, believers should not be intimidated by these forces. He illustrates this thro
	Modern American Christianity by Paul Washer	In this sermon, the speaker emphasizes the importance of lasting fruit in the Christian life. He challenges the notion that temporary emotional experiences can be considered as a g
	(Blood Covenant) 1 - Blood Covenant by Milton Green	In this sermon, the speaker emphasizes the importance of understanding the covenant between God and His people. The speaker refers to various passages in the Bible, such as Genesis