1st Missionary Trip - Lorin

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Βαριησοῦ literally means ‘son of Jesus / Joshua. He is called a μάγον, which can be either positive, a wise man (4x in Matthew), or negative, a magician (2x in Acts). Page 207 82 Clearly the latter is intended by Luke. The performing of magical tricks in the ancient world usually took on the nature of astrology, fortune telling and related activities. For this man to function in the court of the Roman governor meant he was there to help the governor make correct decisions about actions that could have significant impact on the governor and on the island. By supposedly being able to tell the future, Bar-Jesus was an advisor to the governor. That government leaders employed the services of such individuals in the ancient world was normal and wide spread. The first century world was enormously superstitious and fearful of the future. 83 None of the following forms of the name itself can however be immediately eliminated: Βαριησοῦς; Βαριησοῦ; Βαριησοῦμ; Βαριησοῦαν; perhaps also the Syriac Barshuma. Βαριησοῦς and Βαριησοῦν (accusative agreeing with μάγον κτλ.) may be taken as attempts to improve the grammar. Βαριησοῦ and Βαριησοῦαν (accusative) may be regarded as alternative transliterations of עושי־רב. It does not seem possible to account for all the variations as attempts to avoid Jesus as a nomen sacrum (Dinkler, Signum Crucis 30); but the Syriac bar šumaʾ, son of the name, may be one. In rabbinic use, םש (name) may stand for God; a Syriac translator who could not bring himself to say bar yesu might make the corresponding substitution (StrB 2:711). [C. K. Barrett, A Critical and Exegetical Commentary on the Acts of the Apostles, The international critical commentary on the Holy Scriptures of the Old and New Testaments (Edinburgh: T&T Clark., 2004), 613.] 82 “μάγος, οὑ, ὁ (s. μαγεία, μαγεύω) 1. a Magus, a (Persian [SNyberg, D. Rel. d. alten Iran ’38], then also Babylonian) wise man and priest, who was expert in astrology, interpretation of dreams and various other occult arts (so Hdt.+; Jos., Ant. 20, 142; s. Da 2:2, 10; in still other pass. in Da, Theod.; Tat. 28, 1. Beside φιλόσοφος of Apollonius of Tyana: Orig., C. Cels. 6, 41, 13). After Jesus’ birth μάγοι Magi Mt 2:7 (cp. Jos., Ant. 10, 216), 16a (=GJs 22:1); vs. 16b; GJs 21:1, 3 (apart fr. the pap text, μάγοι appears in codd. of GJs twice in 21:2; once in vs. 3), or more definitely μάγοι ἀπὸ ἀνατολῶν (ἀπὸ Ἀρραβίας Just., D. 77, 4; ἀπὸ ἀνάτολῆς Orig., C. Cels. 1, 40, 20) Magi from the east Mt 2:1 came to Palestine and declared that they had read in the stars of the birth of the Messianic King. Diog. L. 2, 45 φησὶ δʼ Ἀριστοτέλης μάγον τινὰ ἐλθόντα ἐκ Συρίας εἰς Ἀθήνας in order to announce to Socrates that he would come to a violent end.—ADieterich, ZNW 3, 1902, 1–14; FSteinmetzer, D. Gesch. der Geburt u. Kindheit Christi 1910; GFrenken, Wunder u. Taten der Heiligen 1929, 186–93; KBornhäuser, D. Geburts-u. Kindheitsgesch. Jesu 1930. FCumont, L’Adoration des Mages: Memorie della Pontif. Acc. Rom. di Archeol. 3, ’32, 81–105. EHodous, CBQ 6, ’44, 71–74; 77–83.—On the Magi HMeyboom, Magiërs: TT ’39, 1905, 40–70; GMessina, D. Ursprung der Magier u. d. zarath. Rel., diss. Berl. 1930, I Magi a Betlemme e una predizione di Zoroastro ’33 (against him GHartmann, Scholastik 7, ’32, 403–14); RPettazzoni, RHR 103, ’31, 144–50; Goodsp., Probs. 14f.—On the star of the Magi HKritzinger, Der Stern der Weisen 1911; HGVoigt, Die Geschichte Jesu u. d. Astrologie 1911; OGerhardt, Der Stern des Messias 1922; DFrövig, D. Stern Bethlehems in der theol. Forschung: TK 2, ’31, 127–62; CSSmith, CQR 114, ’32, 212–27; WVischer, D. Ev. von den Weisen aus dem Morgenlande: EVischer Festschr. ’35, 7–20; ELohmeyer, D. Stern d. Weisen: ThBl 17, ’38, 288–99; GHartmann, Stimmen d. Zeit 138, ’41, 234–38; JSchaumberger, Ein neues Keilschriftfragment über d. angebl. Stern der Weisen: Biblica 24, ’43, 162–69, but s. ASachs and CWalker, Kepler’s View of the Star of Bethlehem and the Babylonian Almanac for 7/6 B.C.: Iraq 46/1, ’84, 43–55. Cp. ποιμήν 1. 2. magician (Trag. et al.; Aeschin. 3, 137 [μάγος=πονηρός]; Diod S 5, 55, 3; 34 + 35 Fgm. 2, 5 τὶς … ἄνθρωπος μάγος, a false prophet, who πολλοὺς ἐξηπάτα; Vett. Val. 74, 17; Philo, Spec. Leg. 3, 93; TestReub 4:9) of Barjesus=Elymas on Cyprus Ac 13:6, 8. Cp. Hm 11:2 v.l.—On the history of the word ANock, Beginn. I 5, ’33, 164–88=Essays I 308–30; HKippenberg, Garizim u. Synagoge ’71, 122–24 on Ac 8:10; MMeyer/PMirecki, edd., Ancient Magic and Ritual Power ’95. M-LThomsen, Zauberdiagnose und Schwarze Magie in Mesopotamien (CNI Publikations 2) n.d.: ancient Mesopotamian background. S. also MSmith, Clement of Alexandria and a Secret Gospel of Mark ’73, esp. 220–78 for ancient sources and 423–44 for bibl. (for caution about media hype and fantastic hypotheses relating to this work s. JFitzmyer, How to Exploit a Secret Gospel: America, June 23, ’73, 570–72). FGraf, La magie dans l’ antiquité Gréco-Romaine, ’95.—B. 1494f. Renehan ’82 s.v. DELG. M-M. TW. [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 608-09.] 83 “Court astrologers or magicians who allegedly predicted the future and attempted to alter the fates with their magic were not uncommon in the Mediterranean world. Tiberius followed the guidance of the astrologer Thrasyllus (Suetonius, Tiberius 14.4) and various Chaldean soothsayers (Juvenal, Satires 10.93–94). Nero accepted the divinations of the astrologer Babillus (Suetonius, Nero 36.1). Otho used the services of the astrologer Seleucus (Suetonius, Otho 4.1; 6.1). Vespasian had great faith in his horoscope (Suetonius, Vespasian 25). Domitian had in his employ the astrologer Ascletarion (Suetonius, Domitian 15.3). Marcus Aurelius kept Arnuphis, an Egyptian magician, with him on the Danube (Dio Cassius 71.8.4). Valerian’s persecutions of Christians were encouraged by the advice of Macrianus, an Egyptian magician (Eusebius, Church History 7.10.4–6). Lesser rulers as well were not immune to the practice. For example, Felix, the procurator (Acts 24), used a Jew named Simon, who was a Cyprian magician (Josephus, Antiquities 20.7.2 §§ 141–44). A magician is also a part of the household of Senator Marcellus (Acts of Peter 8). It is, therefore, no surprise to find the proconsul of Cyprus advised by a magician. Nor is it a surprise to have him connected to Cyprus. Pliny, Natural History 30.11, says that Cyprus had in his times supplanted previous famed centers of magic. Nor is it surprising that the magician is depicted as Jewish. In the Greco-Roman mind, Jews and magic were closely linked (Strabo, Geography 16.2.43; Pliny, Natural History 30.11; Apuleius, Apology 90; Celsus [in Origen, Against Celsus 1.26; 4.33]). Nor is it surprising that the proconsul’s adviser tries to interfere with the official’s religious quest. For example, Plutarch (On the Obsolescence of Oracles 45 D-F) tells how Epicurean advisers to a ruler in Cilicia attempted to keep him
Additionally Bar-Jesus was called a ψευδοπροφήτην by Luke. Page 208 84 This label of false prophet naturally fits the label of magician given the connection with the Roman proconsul. The term ψευδοπροφήτης clearly has an Old Testament background and suggests the supplying of false information in the name of religion. The third label helps explain the false prophet label; Bar-Jesus was a Ἰουδαῖον, Jew. According to Josephus, during the first century many Jews engaged in magic and were often highly sought after because it was assumed they had connections to one of the most powerful gods in the ancient world. 85 The other name that Luke mentions is difficult to understand: Ἐλύμας. 86 Luke seems to say that this name means ‘the magician’: ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ. But also Luke’s words could be taken to mean that Ἐλύμας means Βαριησοῦ. Many have so understood Luke at this point. But how this could have been possible with Βαριησοῦ as an Aramaic loan word and Ἐλύμας as a Greek name is impossible to explain. Interestingly codex Beza from the fifth century replaces Ἐλύμας with ̔Ετοιμᾶς. 87 Probably the first understand is closer to Luke’s intention, but it is not clearly certain. What is more interesting is the name Paul gave him when speaking to Bar-Jesus, υἱὲ διαβόλου, son of the devil. In unusually blunt language Paul labeled him an offspring of Satan, rather than a son of Joshua. Luke signals the basis from belief in oracles.” [Charles H. Talbert, Reading Acts : A Literary and Theological Commentary on the Acts of the Apostles, Rev. ed., Reading the New Testament series (Macon, GA: Smyth & Helwys Publishing, 2005), 117-18.] 84 “ψευδοπροφήτης, ου, ὁ one who falsely claims to be a prophet of God or who prophesies falsely, false/bogus prophet (Zech 13:2; Jer 6:13 al.; TestJud; AscIs; Philo, Spec. Leg. 4, 51; Jos., Bell. 6, 285, Ant. 8, 236; 318; 10, 111; Just.. D. 7, 3; 69, 1; 82, 1; Zosimus: Hermet. IV p. 111, 2; Iren. 5, 28, 2 [Harv. II 401, 25f]; Orig., C. Cels. 3, 2, 15; Hippol., Ref. 9, 15, 3) Mt 7:15; 24:11, 24; Mk 13:22; Lk 6:26; Ac 13:6; 2 Pt 2:1; 1J 4:1; Rv 16:13; 19:20; 20:10; ApcPt 1:1; Hm 11:1f, 4, 7 (Leutzsch, Hermas 461 n. 237 [lit.]); D 11:5f, 8–10; 16:3.—Harnack, Die Lehre der Zwölf Apostel 1884, 119ff, Mission I4 1923, 332ff; 362ff; EFascher, Προφήτης 1927; JReiling, The Use of ΨΕΥΔΟΠΡΟΦΗΤΗΣ in the Septuagint, Philo and Josephus: NovT 13, 71, 147–56.—DELG s.v. ψεύδομαι and φημί. TW. Sv.” [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 1097.] 85 “The fact that he is Jewish is not a surprise. Many Jews engaged in various forms of magical practices in the Greco-Roman era. In fact, Jewish magic was famous in antiquity. 239 Josephus gives an account of the Roman procurator Felix securing the services of a Jewish magician from Cyprus to use spells in his quest to secure the attraction of Drusilla, with whom he fell madly in love. 240 ” [Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary Volume 2: John, Acts. (Grand Rapids, MI: Zondervan, 2002), 336.] 86 “Ἐλύμας, α, ὁ Elymas (PKatz recommends Ἐλυμᾶς. In Diod S [20, 17, 1; 18, 3] as name of a Libyan king Αἰλύμας) a magician of Cyprus Ac 13:8, who was also called Barjesus acc. to vs. 6. Ac obviously considers the two names to be linguistically equiv. to each other; it is hardly correct to assume, w. some, that vs. 8 means to say that the word Elymas=μάγος (but s. Haenchen, Acts, ad loc.). Wendt, e.g., holds that the Arab. verb ʿalima=recognize, gain insight into someth., whence ʿalîm=magician, one who tries to see into the future. Dalman (Gramm.2 162) finds in Ἐ. Ἐλυμαῖος=Ἐλαμίτης; Grimme interprets it as ‘astrologer’, Burkitt as ὁ λοιμός pestilence (s. λοιμός II, 2), Harris, Zahn, Clemen and Wlh. prefer the rdg. Ἕτοιμας, from D, and identify the magician w. the sorcerer Ἄτομος in Jos., Ant. 20, 142. See RHarris, Exp. 1902, I 189ff; FBurkitt, JTS 4, 1903, 127ff; CClemen, Paulus 1904, I 222f; TZahn, NKZ 15, 1904, 195ff, D. Urausgabe der AG des Luk. 1916, 149f; 350ff; HGrimme, OLZ 12, 1909, 207ff; Wlh., Kritische Analyse der AG 1914, 24.—M-M.” [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 320.] 87Instead of Ἐλύμας codex Bezae reads (with a lacuna of one letter) Ἐτ[.]ιμας. That it should be spelled Ἐτοιμᾶς is shown by the Latin side of the manuscript, which reads Etoemas, as does also Lucifer; the manuscripts of Ambrosiaster vary between ethimas, etymas, tymas, thimas, and atrmas. Manuscripts of Pacianus read hetymam or hetym ṃạṃ. Likewise in support of the reading of Bezae is the addition in some Old Latin witnesses at the end of ver. 6, where E reads ὁ μεθερμηνεύεται Ἐλύμας, but where itgig vgmss Lucifer read paratus [i. e. Ἕτοιμος]. It is possible, as Harris suggested, 7 that the Western tradition of Ἑτοιμᾶς (or Ἕτοιμος) goes back to a source similar to the one used by Josephus when he mentions the part played by a Jewish magician who lived in Cyprus about this time and who helped the procurator Felix to win Drusilla (Ac 24:24), the wife of king Aziz of Emesa (Antiquities, xx.vii.2). Although most of the manuscripts of Josephus call the magician Simon, one eleventh-century manuscript, supported by the Epitome of the Antiquities, give him the name Atomos (Ἄτομος). 8 While some scholars (including Zahn, Clemen, Wellhausen, Ropes, A. C. Clark, and C. S. C. Williams) have been impressed by the parallel in Josephus, Burkitt hesitated to accept the identification and proposed the conjectural emendation of ὁ λοιμός, a word that occurs in 24:5 and that was used by Demosthenes for a φαρμακός (“sorcerer”). The passage, as Burkitt would read it, runs: ἀνθίστατο δὲ αὐτοῖς ὁ λοιμός, ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, “Now they were withstood by the pestilent fellow, the sorcerer I mean, for ‘pestilent fellow’ is the interpretation of the name.” 9 Despite Harris’s ingenious argument, which broadens the testimony supporting the Western reading(s), the Committee did not feel itself justified in disregarding the weight of the manuscript evidence attesting Ἐλύμας. 10 [Bruce Manning Metzger and United Bible Societies, A Textual Commentary on the Greek New Testament, Second Edition a Companion Volume to the United Bible Societies’ Greek New Testament (4th Rev. Ed.) (London; New York: United Bible Societies, 1994), 355-56.]
Page 1 and 2: The Apostle Paul, Servant of Christ
Page 3 and 4: his use of associates for the work;
Page 5 and 6: located in the Roman province of Sy
Page 7 and 8: oundary markers for the list. Page
Page 9 and 10: which can specify either Christ or
Page 11 and 12: God chose the two key leaders of th
Page 13 and 14: ness had been restored. 52 Conseque
Page 15 and 16: As we examine the activities of Bar
Page 17 and 18: was rather large 65 and was positio
Page 19 and 20: Luke’s focus is on κατήγγε
Page 21: has to look at possible qualifiers
Page 25 and 26: Luke also labels him as ἀνδρ
Page 27 and 28: against the backdrop of Isaiah 40:3
Page 29 and 30: what happened. He does label the mi
Page 31 and 32: eral thousand inhabitants was some
Page 33 and 34: ᾧ καὶ εἶπεν μαρτυ
Page 35 and 36: propriate; it should center on expl
Page 37 and 38: tification to forgiveness: διὰ
Page 39 and 40: who preached the Gospel and baptize
Page 41 and 42: them. The charge of causing a distu
Page 43 and 44: ing his description here, one might
Page 45 and 46: Paul is something of a mystery give
Page 47 and 48: together with the disciples -- prob
Page 49 and 50: ment. The basis for these admonitio
Page 51 and 52: some 3,600 feet elevation wise thro
Page 53 and 54: all the believers in the city (τ
Page 55 and 56: ἐν τοῖς ἔθνεσιν,
Page 57 and 58: ὡς ἄγγελον θεοῦ ἐ
Page 59 and 60: tended at the beginning. But if God
Page 61 and 62: τήν τε Φοινίκην κα
Page 63 and 64: view point. I suspect most of them
Page 65 and 66: Σαμάρειαν. Thus their trip
Page 67 and 68: the label council to refer to this
Page 69 and 70: Jerusalem but to the entire gathere
Page 71 and 72: found, so there was not much pressu
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Antioch (11:19-28; 12:25-13:3). Thu
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the report from Barnabas and Paul,
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was a time when Gentiles (םִ֔י
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end of the first century the few re
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your minds, 25 we have decided unan
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The introductory Praescriptio eleme
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2) καὶ αἵματος (v. 29)
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agreement with him about the Gospel
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gross mistake, that both doesn’t
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y opening its doors to non-circumci
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in the congregation there. Page 278
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tion coming without proper authoriz
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his actions. The subsequent stateme
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would use this congregation even to
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of the Christian movement, the apos
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than by boat around the southern sh
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that the truth of the gospel might
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1st Missionary Trip - Lorin

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