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Word Pictures in the New Testament - David Cox

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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Acts: Chapter 8]<br />

God_.<br />

8:11 {Because that of long time he had amazed <strong>the</strong>m with his<br />

sorceries} (\dia to hikan•i chron•i tais magiais exestakenai<br />

autous\). Causal use of \dia\ with <strong>the</strong> accusative articular<br />

<strong>in</strong>f<strong>in</strong>itive (perfect active _Ko<strong>in</strong>•_ form and transitive,<br />

\exestakenai\). Same verb as <strong>in</strong> verse 9 participle \existan•n\<br />

and <strong>in</strong> verse 13 imperfect passive \existato\ (cf. also 2:7<br />

already). \Chron•i\ is associative <strong>in</strong>strumental and \magiais\<br />

<strong>in</strong>strumental case.<br />

8:12 {They were baptized} (\ebaptizonto\). Imperfect passive<br />

(repetition, from time to time), while {believed} (\episteusan\)<br />

is constative aorist antecedent to <strong>the</strong> baptism. Note dative case<br />

of Philip with \episteusan\. Note <strong>the</strong> gospel of Philip<br />

"concern<strong>in</strong>g <strong>the</strong> k<strong>in</strong>gdom of God, and <strong>the</strong> name of Jesus Christ."<br />

8:13 {And Simon also himself believed} (\Ho de Sim•n kai autos<br />

episteusen\). Note <strong>the</strong> same verb <strong>in</strong> <strong>the</strong> aorist tense<br />

\episteusen\. What did he believe? Evidently that Jesus was this<br />

"power of God" not himself (Simon). He saw that <strong>the</strong> miracles<br />

wrought by Philip <strong>in</strong> <strong>the</strong> name of Christ were genu<strong>in</strong>e while he<br />

knew that his own were frauds. He wanted this power that Philip<br />

had to add to his own pretensions. "He was probably half victim<br />

of self-delusion, half conscious impostor" (Furneaux). He was<br />

determ<strong>in</strong>ed to get this new "power," but had no sense of personal<br />

need of Jesus as Saviour for his s<strong>in</strong>s. So he submitted to baptism<br />

(\baptis<strong>the</strong>is\, first aorist passive participle of \baptiz•\),<br />

clear proof that baptism does not convey salvation. {He cont<strong>in</strong>ued<br />

with Philip} (\•n proskarter•n t•i Philipp•i\). Periphrastic<br />

imperfect of <strong>the</strong> verb \proskartere•\ (see on ¯2:46). He stuck to<br />

Philip (dative case) to f<strong>in</strong>d out <strong>the</strong> secret of his power.<br />

{Behold<strong>in</strong>g} (\<strong>the</strong>•r•n\). Watch<strong>in</strong>g <strong>the</strong> signs and miracles (powers,<br />

\dunameis\ that threw his "power" <strong>in</strong> <strong>the</strong> shade) as <strong>the</strong>y were<br />

wrought (\g<strong>in</strong>omenas\, present middle participle of \g<strong>in</strong>omai\).<br />

The more he watched <strong>the</strong> more <strong>the</strong> wonder grew (\existato\). He had<br />

"amazed" (verse 9) <strong>the</strong> people by his tricks and he was himself<br />

more "amazed" than <strong>the</strong>y by Philip's deeds.<br />

8:14 {That Samaria had received} (\hoti dedektai h• Samaria\).<br />

The district here, not <strong>the</strong> city as <strong>in</strong> verse 5. Perfect middle<br />

<strong>in</strong>dicative of \dechomai\ reta<strong>in</strong>ed <strong>in</strong> <strong>in</strong>direct discourse. It was a<br />

major event for <strong>the</strong> apostles for now <strong>the</strong> gospel was go<strong>in</strong>g <strong>in</strong>to<br />

Samaria as Jesus had predicted (1:8). Though <strong>the</strong> Samaritans<br />

http://www.ccel.org/r/robertson_at/wordpictures/htm/AC8.RWP.html (5 of 11) [28/08/2004 09:06:35 a.m.]

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