Acts 14 verses 1 - 3

Acts 14 verse 1 - 3

And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.

But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.  (KJV)

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And it happened in Iconium, they went in together into the synagogue of the Jews, and spoke so as for a huge multitude of both Jews and Greeks to believe.

But the unbelieving Jews raised up and made malignant the souls of the Gentiles against the brothers.

Then, indeed, they stayed a considerable time, speaking boldly on the Lord, witnessing to the word of His grace, and He giving miracles and wonders to occur through their hands.   (Interlinear Bible)

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Retranslation (1):  Generated  or assembled in the likeness [of God], in their true nature,----completely awake, they entered completely into the agreement [covenant] of the Jews, extending their open hands in reverence to God [open to grasp the divine?], and they spoke after the manner of heaven [with great love!] inasmuch as “great multitudes” [i.e. those completely filled with the water of Spirit] of Jews and Greeks believed,---they credited what was said, and being persuaded of God’s goodness and Christ’s ability to wake them up, they became friends with God again, agreeing, assenting, yielding and entrusting their life to God.  

Retranslation (2):  But the rebellious and unbelieving Jews (theosophists, believing God made matter) stirred up and exasperated the non-Jewish people, attempting to turn them away from the truth that the brothers were speaking.

Retranslation (3):  Therefore the brothers continued to speak frankly and confidently on behalf of God, the content of their speech fitting the need at this great opportunity,---- giving a good, truthful testimony of the Divine Science of God’s gift: Divine Influence on the mind, and its reflection in the life, i. e. miracles and wonders (to the material sense, but natural and beautiful to spiritual sense) occurring through the power of this Divine Influence, i.e. being struck by the power of God’s influence on the mind!

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NOTE on the "word":  There's a really good sermon, brought to our attention at the last meeting by Pam Wade, entitled Christian Healing. It brought to my attention a meaning I have been overlooking, and that is motive (see the definition of word below).

I am going to quote a portion of that sermon to show the importance Eddy gave to motive:

""The new tongue" is the spiritual meaning as opposed to the material. It is the language of Soul instead of the senses; it translates matter into its original language, which is Mind, and gives the spiritual instead of the material signification. It begins with motive, instead of act, where Jesus formed his estimate; and there correcting the motive, it corrects the act that results from the motive. The Science of Christianity makes pure the fountain, in order to purify the stream. It begins in mind to heal the body, the same as it begins in motive to correct the act, and through which to judge of it. The Master of metaphysics, reading the mind of the poor woman who dropped her mite into the treasury, said, "She hath cast more than they all." Again, he charged home a crime to mind, regardless of any outward act, and sentenced it as our judges would not have done today. Jesus knew that adultery is a crime, and mind is the criminal. I wish the age was up to his understanding of these two facts, so important to progress and Christianity." (Bold added.)

"It" is the spiritual meaning. Thus, the spiritual meaning begins with motive. Motive is 'that which may or ought to incite to action; reason; cause.'  Can we have a spiritual meaning without having a spiritual cause?  Thus, can we learn from matter? Can matter tell us of Spirit?  Can matter incite us to a spiritual response? Can we get grapes from a fig tree?

Adultery according to Webster's in a scriptural sense is synonymous with idolatry. A crime is an offense against human or divine law.  Thus, idolatry is a crime and mind is the criminal.

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happened 1096 ginomai, a prolonged and middle form of a primary verb; to cause to be (“gen” -erate). i.e. (reflexive) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.):-----arise, be assembled, be, become, befall, behave self, be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, God forbid, grow happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.

in 1722

Iconium 2430 2430 Ikonion perhaps from 1504; image-like; Iconium, a place in Asia Minor:-----Iconium.

1504 eikon, from 1503; a likeness, i.e. (literally) statue, profile, or (figuratively) representation, resemblance:----image.

1503 eiko apparently a primary verb [perhaps akin to 1502 through the idea of faintness as a copy]; to resemble:----be like.

1502 eiko apparently a primary verb; properly to be weak, i.e. yield:----give place.

they 846

entered 1525 

together 2596  kata, a primary particle; (preposition) down (in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined). In compounds it retains many of these applications, and frequently denotes opposition, distribution or intensity:----about, according as (to), after, against, (when they were) alone, among, and, apart, (even, like) as (concerning, pertaining to, touching), aside, at, before, beyond, by, to the charge of, [charita-]bly, concerning, covered, [dai-]ly, down, every, ( + far more) exceeding, more excellent, for, from . . . to, godly, in (divers, every, respect of), inasmuch, into, . . . by, after the manner of, by any means, beyond (out of) measure, mightily, more, natural, of, on (part), upon, out (of every), over against, (+ your) own, particularly, so through, throughout (every), thus, to, unto, together, toward, uttermost, where, whereby, with.

synagogue 4864 synagoge, from (the reduplicated form of) 4863; an assemblage of persons; specifically a Jewish “synagogue” (the meeting or the place); by analogy a Christian church:-----assembly, congregation, synagogue.

4863 synago, from 4862 and 71; to lead together, i.e. collect or convene; specifically to entertain (hospitably):----accompany, assemble (selves, together), bestow, come together, gather (selves together, up, together), lead into, resort, take in.

4862 syn, a primary preposition denoting union; with or together (but much closer than 3326 or 3844), i.e. by association, companionship, process, resemblance, possession, instrumentality, addition, etc. In compounds it has similar applications, including completeness:----beside, with.

71 ago, a primary verb; properly to lead; by implication to bring, drive (reflexive) go, (specifically) pass (time), (figuratively) induce:-----be, bring (forth), carry, (let) go, keep, lead away, be open.

Jews 2453 Ioudaios, from 2448 (in the sense of 2455 as a country); Judaean, i.e. belonging to Jehudah:----Jew, Jewess, of Judaea.

2448 Iouda of Hebrew origin [H3063 or perhaps H3194]; Judah (Jehudah or Juttah), a part of (or place in) Palestine:-----Judah.

2455 Ioudas of Hebrew origin [H3063]; Judas (i.e. Jehudah), the name of ten Israelites; also of the posterity of one of them and its region:---Juda, Judah, Judas, Jude.

H3194 yutta, or yuta, from H5186; extended; Juttah (or Jutah), a place in Palestine:-----Juttah.

H5186 nata, a primitive root; to stretch or spread out; by implication to bend away (including moral deflection); used in a great variety of applications (as follows):-----afternoon, apply, bow, bow down, bowing, carry aside, decline, extend, go down, be gone, incline, intend, lay, let down, offer, outstretched, overthrown, pervert, pitch, prolong, put away, shew, spread, spread out, stretch, stretch forth, stretch out, take, take aside, turn, turn aside, turn away, wrest, cause to yield.

H3063 yehuda, from H3034; celebrated; Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory:---Judah.

H3034 yada, a primitive root; used only as denominative from H3027; literally to use (i.e. hold out) the hand; physically to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively to bemoan (by wringing the hands):----cast, cast out, confess, make confession, praise, shoot, thank, give thanks, be thankful, thanksgiving.

H3027 yad, a primitive word; a hand (the open one [indicating power, means, direction, etc.], in distinction from H3709, the closed one); used (as a noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote [as follows]:----be able, about, armholes, at, axletree, because of, beside, border, bounty, broad, brokenhanded, by, charge, coast, consecrate, creditor, custody, debt, dominion, enough, fellowship, force, from, hand, handstaves, handy work, he himself, in, labour, large, ledge, lefthanded, means, mine, ministry, near, of, order, ordinance, our, parts, pain, power, presumptuously, service, side, sore, state, stay, draw with strength, stroke, swear, terror, thee, by them, themselves, thine own, thou, through, throwing, thumb, times, to, under, us, wait on, side, wayside, where, wide, with, with him, with me, with you, work, yield, yourselves.

celebrate v.t. (1828 Dict. def.): 

1. To praise; to extol; to commend; to give praise to; to make famous; as, to celebrate the name of the Most High.  “The grave cannot celebrate thee.” Is. xxxviii.
2. To distinguish by solemn rites; to keep holy. “From even to even shall ye celebrate your sabbath.” Lev. xxiii.
3. To honor or distinguish by ceremonies and marks of joy and respect; as, to celebrate the birth day of Washington; to celebrate a marriage.
4. To mention in a solemn manner, whether of joy or sorrow.

speak 2980  laleo, a prolonged form of an otherwise obsolete verb; to talk, i.e. utter words:-----preach, say, speak (after), talk, tell, utter. Compare 3004.

so 3779  houto, or (before a vowel) houtos, adverb from 3778; in this way (referring to what proceeds or follows):-----after that, after (in) this manner, as, even (so), for all that, like, likewise, no more, on this fashion, on this wise, so (in like manner), thus, what.

as 5620 hoste, from 5613 and 5037; so too, i.e. thus therefore (in various relations of consecution, as follows):---(insomuch) as, so that (then), (insomuch) that, therefore, to, wherefore.

to believe 4100 pisteuo, from 4102; to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication to entrust (especially one’s spiritual well-being to Christ):---believe, believer, commit (to trust), put in trust with.

4102 pistis, from 3982; persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly constancy in such profession; by extension the system of religious (Gospel) truth itself:-----assurance, belief, believe, faith, fidelity.

3982 peitho, a primary verb; to convince (by argument true or false); by analogy to pacify or conciliate (by other fair means); reflexive or passive to assent (to evidence or authority), to rely (by inward certainty):-----agree, assure, believe, have confidence, be (wax) confident, make friend, obey, persuade, trust, yield.

Jews 2453

Greeks 1672

much 4183

multitude 4128 plethos, from 4130; a fullness, i.e. a large number, throng, populace:----bundle, company, multitude.

disobeying 544 apetheo, fro 545; disbelief (obstinate and rebellious):----not believe, disobedience, unbelieving.

545 apeithes from G1 (as a negative particle) and 3982; not persuadable, i.e. contumacious:-----disobedient.

Jews 2453

raised up 1892 epegeiro, from 1909 and 1453; to rouse upon, i.e. (figuratively) to excite against:---raise, stir up.

embittered 2559 kakoo, from 2556; to injure; figuratively to exasperate:----make evil affected, entreat evil, harm, hurt, vex.

souls 5590 psyche, from 5594; breath, i.e. (by implication) spirit, abstract or concrete (the animal, sentient principle only; thus distinguished on the one hand from 4151, which is the rational and immortal soul; and on the other from 2222, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew H5315, H7307 and H2416):----heart, heartily, life, mind, soul, us, you.

Gentiles 1484  ethnos, probably from 1486; a race (as of the same habit), i.e. a tribe, specifically a foreign (non-Jewish) one (usually by implication pagan):----Gentile, heathen, nation, people.

against 2596

brothers 80

Then 3767 oun, apparently a primary word; (adverb) certainly, or (conjunction) accordingly:-----and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore.

indeed 3303 men, a primary particle; properly indicative of affirmation or concession (in fact); usually followed by a contrasted clause with 1161 (this one, the former, etc.). Often compounded with other particles in an intensive or asservative sense:----even, indeed, some, truly, verily.

stayed 1304 diatribo, from 1223 and the base of 5147; to wear through (time), i.e. remain:----abide, be, continue, tarry.

speaking boldly 3955 parrhesiazomai, middle from 3954; to be frank in utterance, or confident in spirit and demeanor:----be (wax) bold, (preach, speak) boldly.

3954 parrhesia, from 3956 and a derivative of 4483; all out-spokenness, i.e. frankness, bluntness, publicity; by implication assurance:----bold, -boldly, boldness, boldness of speech, confidence, freely, openly, plainly, plainness.

considerable 2425 hikanos, from hiko, or hikano, or hikneomai, akin to 2240 (to arrive); competent (as if coming in season), i.e. ample (in amount) or fit (in character):-----able, content, enough, good, great, large, long (while), many, meet, much, security, sore, sufficient, worthy.

time 5550  chronos, of uncertain derivation; a space of time (in general, and thus properly distinguished from 2540, which designates a fixed or special occasion; and from 165, which denotes a particular period) or interval; by extension an individual opportunity; by implication delay:-----years old, season, space, time, times, oftentimes, while, awhile.

on 1909 epi, a primary preposition properly meaning superimposition (of time, place, order, etc.); as a relation of distribution [with the genitive], i.e. over, upon, etc.; of rest (with the dative) at, on, etc.; of direction (with the accusative) towards, upon, etc. In compounds it retains essentially the same import, at upon, etc. (literally or figuratively):----about (the times), above, after, against, among, as long as (touching), at, beside, have charge of, fore, before, wherefore, in (a place, as much as, the time of), into, (because) of, on (behalf of), upon, over, (by, for) the space of, through, throughout, to, unto, toward, with.

the Lord 2962  kyrios, from kyros (supremacy); supreme in authority, i.e. (as noun) controller; by implication Mister (as a respectful title):-----God, Lord, master, Sir.

 witnessing 3140  martyreo, from 3144; to be a witness, i.e. testify (literally or figuratively):-----charge, give [evidence], bear record, have (obtain, of) good (honest) report, be well reported of, testify, give (have) testimony, (be, bear, give, obtain) witness.

3144 martys, of uncertain affinity; a witness (literal [judicially] or figurative [generally]); by analogy a “martyr”:----martyr, witness, record.

word 3056 logos, from 3004; something said (including the thought); by implication a topic (subject of discourse); also reasoning (the mental faculty) or motive; by extension a computation; specifically (with the art. in John) the Divine Expression (i.e. Christ):-----account, cause, communication, doctrine, fame, have to do, intent, matter, mouth, preaching, question, reason, reckon, remove, say, saying, shew, speaker, speech, talk, thing, none of these things move me, tidings, treatise, utterance, word, work.

3004 lego, a primary verb; properly to “lay” forth, i.e. (figuratively) relate (in words [usually of systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech respectively; while 4483 is properly to break silence merely; and 2980 means an extended or random harangue]); by implication to mean:----ask, bid, boast, call, describe, give out, name, put forth, say (on), saying, shew, speak, tell, utter.

Christian Science = system 

system = an assemblage of things adjusted into a regular [W]hole.

discourse = reasoning = logic = science

grace 5485 charis, from 5463; graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence on the heart, and its reflection in the life; including gratitude):-----acceptable, benefit, favour, gift, grace, gracious, joy, liberality, pleasure, thank, thanks, thankworthy.

5463 chairo, a primary verb; to be cheerful, i.e. calmly happy or well-off; impersonally especially as salutation (on meeting and parting), be well:-----farewell, be glad, God speed, greeting, hail, joy, joyfully, rejoice. 

Him 846 

giving 1325 didomai, a prolonged form of a primary verb (which is used as an alternative inmost of the tenses); to give (used in a very wide application, properly or by implication, literally or figuratively; greatly modified by the connection):-----adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the palm of the hand), strike (+ with the palm of the hand), suffer, take, utter, yield.

signs 4592 

wonders 5059 

to happen 1096 

through 1223 

hands 5495 

them 846

Acts 13 verses 6-12

Acts 13 verses 6-12

(from the Interlinear Bible)

(6)    And passing through the island as far as Paphos, they found a certain conjurer, a false prophet, a Jew whose name was Barjesus.

(7)    He was with the proconsul, Sergius Paulus, an intelligent man. This one having called Barnabas and Saul to him, he sought to hear the word of God.

(8)    But Elymas, the conjurer---for so his name was translated----withstood them, seeking to turn the proconsul away from the faith.

(9)    But Saul, who is also Paul, being filled with the Holy Spirit, and looking intently on him, 

(10)    he said, O son of the Devil, full of all guile and of all cunning, enemy of all righteousness, will you not stop perverting the right ways of the Lord?

(11)    And now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun until a time. And instantly a mist and darkness fell on him; and going about he sought some to lead him by the hand.

(12)    Then seeing the thing happening, the proconsul believed, being astounded at the teaching of the Lord.

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Retranslation: 

(6)    On our journey piercing through the veil of materialism, we walk through what seems to be a finite land, an ‘island’, and we go as far as we can go, to the extremity, the capital of the island, the finite land, to the seat of its government, where great princes, ‘scientists’ and wise men live;

and we see an exceedingly great Magi, rich and wise, an Oriental scientist, but an uninspired speaker, a religious impostor whose name is son-of-Jesus.

(7)    This liar is with the governor of the capital city, a Roman named Sergius Paulus, whose name means: ‘(the false self) has been restrained’. This Roman is an intelligent man, i.e. he acts piously, performing the duties God has enjoined.

(10)    Paul addressed Elymas as the son of the Devil who sojourns in pride,----the mortal self, the son of the Liar. You are the subtle decoy, hidden even from yourself!

You live temporarily in this smoky consciousness, this seemingly impenetrable cloud of lies built upon lies; your so-called mortal “life” is soon finished, consumed, burnt up,---- without a flame,----a spark of divine immortal truth. Your false premise,----substance, life and mind in matter-----has turned you, and everyone you influence, away from Truth, God----Spirit is All. You pervert reason by continually misdirecting it to this false premise. All your consequences, conclusions or laws flowing from this false premise, are corrupted. Your logic is corrupted at its very source. [No truth can come but from God, the only Source.]

   

(11) You sojourn in pride without real sight. 

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NOTE on the name “Barjesus”:  Literally interpreted, this name means ‘son of Jesus’. In Matthew 22:41-46, Jesus is talking with the Pharisees. He asks them “What think ye of the Christ? whose son is he?”

“The son of David,” they answered. 

Quoting Psalms 110:1, Jesus says, “How then does David in spirit call him Lord, saying, ‘The Lord said unto my Lord, ‘Sit thou on my right hand until I make thy enemies thy footstool.’

If David then call him Lord, how is he his son?” (Emphasis added.)

Yesterday, a veneer on one of my teeth popped off while I was eating. I can’t tell you how much it disturbs me when something happens to my teeth. The word ‘extremity’ popped into my mind! So I opened my Bible to get some peace, and it fell open to Matthew 22, the above-mentioned quote. I thought about this and wondered if it held meaning with regard to Barjesus, son-of-Jesus.

I thought about man not being the author of man and found the full quote from Science and Health:

“Matter is neither intelligent nor creative. The tree is not the author of itself. Sound is not the originator of music, and man is not the father of man. Cain very naturally concluded that if life was in the body, and man gave it, man had the right to take it away. This incident shows that the belief of life in matter was “a murderer from the beginning.””

(Emphasis added.)

The marginal heading of paragraph above is “Divine origination”.

NOTE on “island”: “as far as” ----can be interpreted as an extreme point, extremity, the terminus or final goal, verge, brink, edge, or border. 

Mary Baker Eddy writes in Science and Health on page 166:

“Failing to recover health through adherence to physiology and hygiene, the despairing invalid often drops them, and in his extremity and only as a last resort, turns to God. The invalid’s faith in the divine Mind is less than in drugs, air, and exercise, or he would have resorted to Mind first. The balance of power is conceded to be with matter by most of the medical systems; but when Mind at last asserts its mastery over sin, disease, and death, then is man found to be harmonious and immortal.”

Mortal consciousness is like an island. There are limits in every direction.

NOTE on “Elymas” and “blindness”:

Does the Oriental scientist represent the highest, extreme authority of physical laws?

Paul addresses Elymas as the ‘son of the Devil’, full of guile and cunning. The ‘enemy of all righteousness’ and one who perverts the right ways God.

And now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun until a time.

The words “you will be blind” in the last phrase suggest from the definitions below that Paul is saying Elymas is already “sojourning in blindless.”

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passing through 1330 dierchomai, from 1223 and 2064; to traverse (literally):-----come, depart, go (about, abroad, every where, over, through, throughout), pass (by, over, through, throughout), pierce through, travel, walk through.

island 3520 nesos, probably from the base of 3491; an island:----island, isle.

3491 naus, from nao, or neo (to float); a boat (of any size):---ship.

as far as 891 achri, or achris, akin to 206 (through the idea of a terminus); (of time) until or (of place) up to:-----as far as, for, in, into, till, to, (even) unto, until, while. Compare 3360.

206 akron, neuter of an adjective probably akin to the base of 188; the extremity:-----one end . . . other, tip, top, uttermost part.

terminus n. (Modern Webster’s Dict. def.): 

1. A final goal; a finishing point;
2. a post or stone marking a boundary;
3. either end of a transportation line or travel route; also, the station, town or city at such a place: terminal;
4. an extreme point or element: tip.

extremity n. (1828 Dict. def.): [L. extremitas, from extremus, last.]

1. The utmost point or side; the verge; the point or border that terminates a thing; as the extremities of a country.
2. The utmost parts. The extremities of the body, in painting and sculpture, are the head, hands and feet; but in anatomy, the term is applied to the limbs only.
3. The utmost point; the highest or furthest degree; as the extremity of pain or suffering; the extremity of cruelty. Even charity and forbearance may be carried to extremity.
4. Extreme or utmost distress, straits or difficulties; as a city besieged and reduced to extremity.
5. The utmost rigor or violence. The Greeks have endured oppression in its utmost extremity.
6. The most aggravated state. The world is running after farce, the extremity of bad poetry. Dryden.

aggravated pp. (ibid.): [L. aggravo, of ad and gravis, heavy. See Grave, Gravity.] Increased in severity or enormity; made worse; exaggerated.

aggravate v.t. (ibid.):

1. To make heavy, but not used in this literal sense. Figuratively, to make worse, more or severe, or less tolerable; as, to aggravate the evils of life; to aggravate pain or punishment.
2. To make enormous, or less excusable; as, to aggravate a crime.
3. To exaggerate.
4. To give coloring in description; to give an exaggerated representation; as, to aggravate a charge against an offender; to aggravate circumstances.

verge n. (ibid.): The extreme side or end of any thing which has some extent of length; the brink; edge; border; margin. 

shore n. (ibid.): This word is applied primarily to the land contiguous to water. We also use this word to express the land near the border of the sea or of a great lake, to an indefinite extent. We do not apply the word to the land contiguous to a small stream. This we call a bank.

Paphos 3974 Paphos, of uncertain derivation; Paphus, a place in Cyprus:----Paphos.

Westminster Bible Dictionary: “New Paphos was the capital of the Roman province of Cyprus, and the residence of the proconsul. In its vicinity was a celebrated temple of the Cyprian Aphrodite.

captial a. (1828 Dict. def.): [L. capitalis, from caput, the head.]

1. Literally, pertaining to the head; as a capital bruise, in Milton, a bruise on the head.
2. Figuratively, as the head is the highest part of a man, chief; principal; first in importance; as a capital city or town; the capital articles of religion.
3. Great; important; though perhaps not chief; as, a town possesses capital advantages for trade.
4. Large; of great size; as capital letters, which are of different form, and larger than common letters.

A capital city or town is the metropolis or chief city of an empire, kingdom, state, or province. The application of the epithet indicates the city to be the largest, or to be the seat of government, or both. In many instances, the capital, that is, the largest city, is not the seat of government.

found 2147 heurisko, a prolonged form of a primary heuro, which (together with another cognate form huereo) is used for it in all the tenses except the present and imperfect; to find (literally or figuratively):------find, get, obtain, perceive, see.

certain 5100 tis, an enclitic indefinite pronoun; some or any person or object:----a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (thing), ought, partly, some (man), somebody, something, somewhat, thing, that nothing, what, whatsoever, wherewith, whom, whomsoever, whose, whosesoever.

conjurer 3097 magos, of foreign origin [H7248]; a Magian, i.e. Oriental scientist; by implication a magician:----sorcerer, wise man.

H7248 rabmag, from H7227 and a foreign word for a Magian; chief Magian; Rab-Mag, a Babylonian official:-----Rab-mag. 

H7227 rab, by contraction from H7231; abundant (in quality, size, age, number, rank, quality):-----abound, in abundance, abundant, abundantly, captain, elder, enough, exceedingly, full, great, greatly, great man, great one, increase, long, long enough, long time, many, do many, have many, manifold, many things, many a time, master, shipmaster, mighty, more, much, too much, very much, multiply, multitude, officer, oftentimes, plenteous, populous, prince, process of time, suffice, sufficient.

false prophet 5578 pseudoprophetes, from 5571 and 4396; a spurious prophet, i.e. pretended foreteller or religious impostor:-----false prophet.

5571 pseudes, from 5574; untrue, i.e. erroneous, deceitful; wicked:-----false, liar.

5574 pseudomai, middle of an apparently primary verb; to utter an untruth or attempt to deceive by falsehood:-----falsely, lie.

4396 prophetes, from a compound of 4253 and 5346; a foreteller (“prophet”); by analogy an inspired speaker; by extension a poet:-----prophet.

4253 pro, a primary preposition; “fore”, i.e. in front of, prior (figuratively superior) to. In compounds it retains the same meaning:----above, ago, before, ever.

5346 phemi, properly the same as the base of 5457 and 5316; to show or make known one’s thoughts, i.e. speak or say:-----affirm, say. Compare 3004.

Jew 2453

whose 3739

name 3686 onoma, from a presumed derivative of the base of 1097 (compare 3685); a “name” (literal or figurative)[authority, character]:----called, name, named, surnamed.

Barjesus 919 Bariesous, of Aramaic origin [H1247 and H3091]; son of Jesus (or Joshua); Bar-jesus, an Israelite:-----Barjesus.

H1247 bar, (Aramaic) corresponding to H1121; a son, grandson, etc.:-----old, son.

H3091 yehosua, from H3068 and H3467; Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish leader:-----Jehoshua, Jehoshuah, Joshua. Compare H1954, H3442.

who 3739

was 2258  en, imperfect of 1510; I (thou, etc.) was (wast or were):----agree, be, have (+ charge of), hold, use, was, wast, were.

with 4862 syn, a primary preposition denoting union; with or together (but much closer than 3326 or 3844), i.e. by association, companionship, process, resemblance, possession, instrumentality, addition, etc. In compounds it has similar applications, including completeness:----beside, with.

Proconsul 446 anthypatos, from 473 and a superlative of 5228; instead of the highest officer, i.e. (specifically) a Roman proconsul:-----deputy.

473 anti, a primary particle; opposite, i.e. instead or because of (rarely in addition to). Often used in compounds to denote contrast, requital, substitution, correspondence, etc.:----for, in the room of.

5228 hyper, a primary preposition; “over”, i.e. (with the genitive) of place, above, beyond, across, or causal, for the sake of, instead, regarding; with the accusative superior to, more than. In compounds it retains many of the above applications:---- (exceeding abundantly) above, in (on) behalf of, beyond, by, very, chiefest, concerning, exceeding (above), exceedingly, for, very highly, more (than), of, over, on the part of, for sake of, in stead, than, to, toward, very.

Sergius 4588 Sergios, of Latin origin; Sergius, a Roman:-----Sergius.

Paulus 3972 Paulos, of Latin origin; (little; but remotely from a derivative of 3973, meaning the same); Paulus, the name of a Roman and of an apostle:---Paul, Paulus.

3973 pauo, a primary verb; (“pause”); to stop (transitive or intransitive), i.e. restrain, quit, desist, come to an end:-----cease, leave, refrain.

intelligent 4908 synetos, from 4920; mentally put (or putting) together, i.e. sagacious:-----prudent. Compare 5429.

4920 syniemi, from 4862 and hiemi (to send); to put together, i.e. (mentally) to comprehend; by implication to act piously:-----consider, understand, be wise.

man 435 aner, a primary word [compare 444]; a man (properly as an individual male):---fellow, husband, man, sir.

Elymas 1681 Elymas, of foreign origin: Elymas, a wizard:----Elymas.

Devil 1228 diabolos, from 1225; a traducer; specifically Satan [compare H7854]:-----false accuser, devil, slanderer.

H7854 satan, from H7853; an opponent; especially (with the article prefixed) Satan, the archenemy of good:-----adversary, Satan, withstand.

H7853 satan, a primitive root; to attack (figuratively) accuse:-----(be) an adversary, resist.

traducer n. (ibid.): One that traduces; a slanderer; a calumniator.

traduce v.t. (ibid.): [L. traduco; trans, over, and duco, to lead.]

1. To represent as blamable; to condemn. “The best strategem that Satan hath, is by traducing the form and manner of the devout prayers of God’s church.”  Hooker.
2. To calumniate; to vilify; to defame; willfully to misrepresent. “As long as men are malicious and designing, they will be traducing.” Gov. of the Tongue. “He had the baseness to traduce me in libel.”  Dryden.

caluminate v.i. (ibid.): To charge falsely and knowingly with a crime or offense; to propagate evil reports with a design to injure the reputation of another.

slander v.t. (ibid.): To defame; to injure by maliciously uttering a false report respecting one; to tarnish or impair the reputation of one by false tales, maliciously told or propagated.

slanderer n. (ibid.): A defamer; one who injures another by maliciously reporting something to his prejudice.

deceit 1388 dolos, from an obsolete primary dello (probably meaning to decoy; compare 1185); a trick (bait), i.e. (figuratively) wile:-----craft, deceit, guile, subtlety.

cunning 4468 rhadiourgia, from the same as 4467; recklessness, i.e. (by extension) malignity:-----mischief.

4467 rhadiourgema, from a compound of rhadios (easy, i.e. reckless) and 2041; easy-going, i.e. (by extension) a crime:-----lewdness.

recklessness n. (1828 Dict. def.)[From reck, Sax. recan, reccan, to say, to tell, to narrate, to reckon, to care, to rule or govern, L. rego. the primary sense is to strain. Care is a straining of the mind.]

1. Heedless; careless; mindless.

careless a. (ibid.)

1. Having no care; heedless; negligent; unthinking; regardless; unmindful.

perverting 1294 diastrepho, from 1223 and 4762; to distort, i.e. (figuratively) misinterpret, or (morally) corrupt:-----perverse, pervert, turn away.

distort v.t. (ibid.): [L. distorqueo, dis and torqueo, to twist.]

1. To twist our of natural or regular shape.
2. To force or put out of the true posture or direction.
3. To wrest from the true meaning; to pervert; as, to distort passages of scripture, or their meaning.

pervert v.t. (ibid): [L. perverto, per and verto, turn.]

1. To turn from truth, propriety, or from its proper purposes; to distort from its true use or end; as, to pervert reason by misdirecting it; to pervert the laws by misinterpreting and misapplying them; to pervert justice; to pervert the meaning of an author; to pervert nature; to pervert truth.
2. To turn from the right; to corrupt. He in the serpent had perverted Eve. Milton.

will be 2071, esomai, furture of 1510; will be:-----shall (should) be (have), (shall) come (to pass), may have, fall, what would follow, live long, sojourn.

sojourn v.i. (ibid.); [It. soggiornare, which seems to be formed from the noun soggiorno; sub and giorno, a day.]

1. To dwell for a time; to dwell or live in a place as a temporary resident, or as a stranger, not considering the place as his permanent habitation. So Abram sojoured in Egypt. Gen. xii. The soldiers assembled at New Castle and there sojourned three days. Hayward.

blind 5185 typhlos, from 5187; opaque (as if smoky), i.e. (by analogy) blind (physically or mentally):---blind.

5187 typhoo, from a derivative of 5188; to envelop with smoke, i.e. (figuratively) to inflate with self-conceit:----high-minded, be lifted up with pride, be proud.

5188 typho, apparently a primary verb; to make a smoke, i.e. slowly consume without a flame:-----smoke.

mist 887 achlys, of uncertain derivation; dimness of sight, i.e. (probably) a cataract:----mist.

darkness 4655 skotos, from the base of 4693; shadiness, i.e. obscurity (literal or figurative):-----darkness.

going about 4013 periago, from 4012 and 71; to take around (as a companion); reflexive to walk around:----compass, go (round) about, lead about.

sought 2212

leaders by the hand 5497 cheiragogos, from 5495 and a reduplicated form of 71; a hand-leader, i.e. personal conductor (of a blind person):----some to lead by the hand.