Acts 13 6

Acts 13:6 kjv

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

Acts 13:6 nkjv

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

Acts 13:6 niv

They traveled through the whole island until they came to Paphos. There they met a Jewish sorcerer and false prophet named Bar-Jesus,

Acts 13:6 esv

When they had gone through the whole island as far as Paphos, they came upon a certain magician, a Jewish false prophet named Bar-Jesus.

Acts 13:6 nlt

Afterward they traveled from town to town across the entire island until finally they reached Paphos, where they met a Jewish sorcerer, a false prophet named Bar-Jesus.

Acts 13 verses

Acts 13 6 Meaning

Acts 13:6 describes the first encounter between the apostles Barnabas and Saul (Paul), during their missionary journey on the island of Cyprus, and a powerful adversary. After traversing the entire island to its capital, Paphos, they find a specific individual: a Jewish sorcerer who also presented himself as a false prophet, named Bar-Jesus. This encounter sets the stage for a significant spiritual conflict, highlighting the nature of opposition to the Gospel message and the deceptive practices employed against God's truth, particularly by those with a religious background.

Acts 13 6 Context

Acts 13 marks a pivotal moment, beginning what is traditionally known as Paul's (Saul's) First Missionary Journey. Barnabas and Saul, along with John Mark, were sent out by the Holy Spirit from the church in Antioch (Syria) after a time of fasting and prayer (Acts 13:1-3). Their initial destination was Cyprus, Barnabas's homeland, a strategic choice for their mission.

They started by preaching in the Jewish synagogues in Salamis, a city on the eastern end of Cyprus (Acts 13:5), fulfilling the pattern of evangelizing "to the Jew first." Verse 6 describes their journey across the island to Paphos, on the western end, which was the Roman capital of the province and the seat of the proconsul, Sergius Paulus. This shift in location signifies their encounter moving from the local synagogues to the heart of Roman administrative power, where they face not just typical Jewish opposition but a highly influential figure who embodies a mix of spiritual deception and cultural syncretism common in the Roman world. The narrative quickly establishes a clear distinction between the true Gospel messengers and those who would intentionally hinder its spread, preparing the reader for a dramatic display of God's power.

Acts 13 6 Word analysis

• And (Καὶ - Kai): A common conjunction linking this action to the preceding narrative of Paul and Barnabas traveling through Cyprus, maintaining narrative flow.
• when they had gone through (διελθόντες - dielthontes): A participle (aorist active participle, nominative plural masculine) of dierchomai, meaning "to go through," "to pass across." It emphasizes that they traversed the entire island, not just stopped at its periphery. This highlights their thoroughness in spreading the gospel across the breadth of Cyprus, signifying an island-wide ministry before arriving at the capital.
• the whole island (ὅλην τὴν νῆσον - holēn tēn nēson): "Whole" (holēn) emphasizes completeness, indicating they preached and ministered across the length of Cyprus. "Island" (nēson) refers specifically to Cyprus, an important Roman senatorial province, and a key trade route in the Mediterranean. Its connection to Barnabas (from Cyprus) adds a personal dimension.
• to Paphos (ἄχρι Πάφου - achri Paphū): "To" (achri) signifies reaching up to or as far as a specific point. Paphos was the most important city on Cyprus, the administrative capital, and home to the Roman proconsul. It was a center of Hellenistic culture and the famous worship of Aphrodite (Venus). Its strategic importance suggests the gospel message was brought to the heart of Roman power on the island.
• they found (εὗρον - heuron): A straightforward verb meaning "they found," indicating an encounter that was either coincidental or, more likely in this context, directed by providence, setting up the impending conflict.
• a certain (τινά - tina): An indefinite pronoun, "a certain," referring to one particular, notable individual.
• sorcerer (μάγον - magon): Accusative singular masculine of magos. While magos in Matt 2:1-7 referred to the "wise men" from the East, often associated with astrology and legitimate learning in some cultures, in Hellenistic and Roman contexts, particularly when associated with deception or magic, it often carries a negative connotation of an enchanter, magician, or a charlatan practicing occult arts, divination, or spells. It was frequently linked to exploiting people through supposed supernatural powers. This usage is generally condemned in Jewish law and early Christian teachings.
• a false prophet (ψευδοπροφήτην - pseudoprophētēn): Accusative singular masculine of pseudoprophētēs, a compound word meaning "false" (pseudēs) and "prophet" (prophētēs). This clearly defines his deceptive nature, suggesting he claimed to speak for God or interpret divine will, but did so falsely. This is a severe indictment, implying he misled people in spiritual matters. Such figures were condemned in the Old Testament.
• a Jew (Ἰουδαῖον - Ioudaion): Accusative singular masculine, indicating his ethnic and religious background. This detail is significant; it shows that the opposition to the Gospel came not only from pagan sources but also from within the Jewish community. It suggests Bar-Jesus might have used his Jewish heritage or prophetic traditions to legitimize his deceptive practices, further highlighting his perversion of truth.
• whose name was Bar-Jesus (ᾧ ὄνομα Βαρ-Ἰησοῦς - hō onoma Bar-Iēsou): "Whose name was" (hō onoma) specifies his personal identifier. "Bar-Jesus" is an Aramaic patronymic meaning "son of Jesus" or "son of Joshua." Given that "Jesus" (Iēsous) is the Greek form of the Hebrew "Yeshua" (meaning "Yahweh saves" or "salvation"), this name ironically implies "son of salvation" or "son of the Savior." This creates a strong dramatic contrast and a polemic: an opponent of Christ bears a name synonymous with Christ's identity, symbolizing the deceptive mimicry and subversion of divine truth by spiritual antagonists.

Words-group Analysis

• "a certain sorcerer, a false prophet, a Jew": This powerful sequence of descriptions meticulously establishes the identity of the adversary. "Sorcerer" reveals his practice, "false prophet" details his deceptive spiritual claim, and "a Jew" identifies his ethnic and religious context. The cumulative effect portrays a deeply insidious character who exploits both pagan superstition and Jewish religious expectation for his own ends. This grouping highlights the multi-faceted nature of spiritual deceit the apostles confronted.
• "whose name was Bar-Jesus": The juxtaposition of his character ("sorcerer," "false prophet") with his name ("son of salvation/Jesus") is deeply ironic and serves as a significant literary and theological device. It underlines the perversion and inversion of truth inherent in his actions, contrasting his self-proclaimed identity with his true deceptive nature. This foreshadows the spiritual confrontation where the true "Son of Salvation" (Jesus through Paul) will overcome the one who deceptively carries His name.

Acts 13 6 Bonus section

The historical context around magos is complex. While "magi" in the Nativity story denotes esteemed astronomers/priests, the term often degenerated to refer to charlatans or those practicing forbidden magic in the Greco-Roman world. Bar-Jesus likely belonged to this latter, disreputable category. His identification as a "Jew" might point to practices of Jewish magic, which sometimes incorporated elements of folk magic or divination while retaining certain Jewish rites, a phenomenon attested in ancient texts like the Greek Magical Papyri. This blend made his deception particularly dangerous, as it could appeal to both Jewish and Gentile audiences. His specific position and association with a high-ranking Roman official (the proconsul, Acts 13:7) suggests he wasn't just a street magician but a counselor, indicating the level of penetration such deceptive practices had into society's elite. The impending conflict with Bar-Jesus also symbolizes the broader spiritual conflict of the age, where the emerging Christian message challenged the deeply ingrained pagan practices and the established but often perverted forms of Judaism.

Acts 13 6 Commentary

Acts 13:6 is a crucial verse, marking the definitive start of spiritual warfare for Paul and Barnabas in their first mission. It succinctly introduces a formidable adversary in Bar-Jesus, painted as a three-dimensional figure of opposition: a magos (sorcerer), a pseudoprophetes (false prophet), and significantly, a Ioudaios (Jew). The combination of these titles portrays someone skilled in occult practices, audacious enough to claim divine insight, and who leverages a privileged religious heritage for deception.

The locale of Paphos, the Roman administrative capital of Cyprus, suggests that Bar-Jesus's influence extended beyond simple superstition into politically powerful circles, as indicated by his later association with Proconsul Sergius Paulus. His very name, Bar-Jesus, meaning "son of salvation" or "son of Jesus/Joshua," is profoundly ironic and serves as a biting commentary on his character. He is not a true "son of salvation" but an instrument of deception, embodying the spiritual counterfeiting that would continually challenge the authentic Gospel. This contrast foreshadows the dramatic confrontation to come, where the true power of God, through Paul, will expose and silence the false. The encounter establishes a theme of divine light overcoming spiritual darkness and truth confronting pervasive deception, particularly within religious guise. It's a reminder that genuine spiritual authority will face opposition, sometimes from within perceived religious communities, requiring divine intervention to prevail.