Teks -- Acts 13:11 (NET)

13:11 Now look, the hand of the Lord is against you, and you will be blind, unable to see the sun for a time!” Immediately mistiness and darkness came over him, and he went around seeking people to lead him by the hand.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 13:11 - Upon thee

Upon thee ( epi se ).

The use of epi with the accusative is rich and varied, the precise shade of meaning depending on the content. The "hand of the Lord"might be kindly (Act 11:21) or hostile (Heb 10:31), but when God’ s hand touches one’ s life (Job 19:21) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1Pe 5:6).

Robertson: Act 13:11 - Not seeing

Not seeing ( mē blepōn ).

Repeating with negative participle the negative idea in "blind"(tuphlos ). "It was a judicial infliction; blindness for blindness, darkness without for wilful darkness within"(Furneaux). He was an example of the blind leading the blind that was to cease and Sergius Paulus was to be led into the light. The blindness was to be "for a season"(achri kairou , Luk 4:13), if it should please God to restore his sight. Paul apparently recalls his own blindness as he entered Damascus.

Robertson: Act 13:11 - A mist

A mist ( achlus ).

Especially a dimness of the eyes, old poetic word and late prose, in lxx, only here in N.T. Galen uses it of the opacity of the eye caused by a wound.

Robertson: Act 13:11 - He went about seeking some one to lead him by the hand

He went about seeking some one to lead him by the hand ( periagōn ezētei cheiragōgous ).

A rather free rendering. Literally, "going about (periagōn , present active participle of periagō ) he was seeking (ezētei , imperfect active of zēteō ) guides (cheiragōgous , from cheir , hand, and agōgos , guide, from agō , one who leads by the hand)."The very verb cheiragōgeō , to lead by the hand, Luke uses of Paul in Act 9:8, as he entered Damascus.

Vincent: Act 13:11 - Mist

Mist ( ἀχλὺς )

Only here in New Testament. The word is used by medical writers as a name for a disease of the eyes. The mention of the successive stages, first dimness, then total darkness, are characteristic of the physician. " The first miracle which Paul performed was the infliction of a judgment; and that judgment the same which befell himself when arrested on his way to Damascus" (Gloag).

Wesley: Act 13:11 - And immediately a mist

Or dimness within, and darkness without, fell upon him.

JFB: Act 13:8-12 - But Elymas

Or "the wise."

JFB: Act 13:8-12 - for so is his name by interpretation

The word is from the Arabic.

JFB: Act 13:8-12 - withstood them

Perceiving, probably, how eagerly the proconsul was drinking in the word, and fearing a dismissal. (Compare 2Ti 3:8).

JFB: Act 13:11 - the hand of the Lord is upon thee, and thou shalt be blind for a season

The judgment being mercifully designed to lead him to repentance. The tradition that it did is hardly to be depended on.

JFB: Act 13:11 - there fell on him a mist, &c.

This is in Luke's medical style.

Clarke: Act 13:11 - The hand of the Lord is upon thee

The hand of the Lord is upon thee - The power of God is now about to deal with thee in the way of justice

Clarke: Act 13:11 - Thou shalt be blind

Thou shalt be blind - Every word here proves the immediate inspiration of Paul. He was full of the Holy Ghost when he began this address: by the light of that Spirit he discerned the state of Elymas, and exposed his real character; and, by the prophetic influence of that same Spirit, he predicted the calamity that was about to fall upon him, while as yet there was no sign of his blindness! Mark this

Clarke: Act 13:11 - Not seeing the sun for a season

Not seeing the sun for a season - In the midst of judgment God remembers mercy. This blindness was not to be perpetual: it was intended to be the means of awakening and softening the hard heart of this poor sinner. There is an ancient tradition, and it is mentioned both by Origen and Chrysostom, that Elymas, in consequence of this became a sincere convert to the religion of Christ. Origen says: "And Paul by a word striking him blind, who was with the proconsul, Sergius Paul, δια των πονων επιϚρεφει αυτον εις θεοσεβειαν, by anguish converted him to godliness."And, commenting on - Thou shalt be blind, not seeing the sun, αχρι καιρου, for a season, asks, "And why for a season? That, being smitten on account of his transgressions, and brought to repentance, he might at last be deemed worthy to see the sun, not only with his body, but with his mind; that the Divine virtue might be proclaimed in restoring him to sight, and his soul, believing, might receive godliness."Com. in Exod., vol. i. p. 117, edit. de la Rue, Par. 1733

Clarke: Act 13:11 - There fell on him a mist and darkness

There fell on him a mist and darkness - Αχλυς, achlus , is a disordered state of the eye, in which the patient sees through a thick mist. This thick mist, or perturbed state of the eye, took place first: it increased, and σκοτος, thick, positive darkness, was the issue

Clarke: Act 13:11 - He went about

He went about - Πεπιαγων . Not knowing how to take a right step, he groped about in great uncertainty; and, not being able to find his way, he sought for some persons to lead him by the hand. This state of Elymas is inimitably expressed in one of the cartoons of Raphael, now at Hampton-court, (and lately engraved, in the true spirit of the original, by Mr. Thomas Holloway), in which his whole figure expresses the depth of distress, concern, uncertainty, and confusion; and, to use a word common in exhibiting this matchless piece of painting, he is blind from head to foot. In this manner the text authorizes the painter to express the state of this miserable culprit.

Calvin: Act 13:11 - Behold the hand

11.Behold the hand The hand is put here to punish; ⁷⁸⁹ a whereby he doth signify that God is the author of this punishment, and that he is only the minister. Furthermore, I think that this hability is that which Paul calleth δυναμις, or power, (1Co 12:28.) For as they did excel in power of the Spirit to help the faithful with miracles, so had they the whip in their hand to tame the rebellious and obstinate withal. Such vengeance of God did Peter show upon Ananias and Sapphira, (Act 5:5.) But because miracles ought, for the most part, to resemble the nature of Christ, who is all gentle, sweet, bountiful, and merciful; therefore he would seldom have the apostles to show examples of the contrary power. Neither must we think that they were endued with this power to punish any man so often as it seemeth good in their own eyes, but the same Spirit of God, which did thus arm them, did direct them unto the lawful and right use. Therefore we must remember that which we had before, that Paul spake by inspiration of the Spirit. Furthermore, it was a very fit kind of punishment. For seeing that the sorcerer essayed to darken the sun, and to take from others the benefit of the light, he was, by good right, cast into horrible darkness.

But now, forasmuch as many of the Papists do far exceed this sorcerer at this day in ungodliness, it is a wonder why they be suffered to be so bold without being punished. Is the hand of God weakened? Is he less careful for his glory? Hath he no care to revenge the gospel? I answer, that this visible punishment which was once laid ⁷⁹⁰ upon the sorcerer, and such as this, are perpetual examples of God’s wrath against all those who are not afraid either to corrupt and deprave, or openly with slanders to resist the pure doctrine of the gospel. For we do know that miracles were wrought for a time to this end, that they may continually be in force, and be fresh before our eyes, and that they may give us light to behold the judgments of God, which we cannot see so plainly; but it is not for us to prescribe God this or that way to punish his enemies. Sergius Paulus, who, before he came to man’s estate, had no taste of true religion, who, from his childhood, was infected with diverse superstitions, and had very hard lets, which kept him back from embracing the faith; lastly, who was bewitched with the dotings of the sorcerer, that he could scarce come to the faith, had need of no small helps. Hereby it came to pass that God did, as it were, reach his hand out of heaven manifestly, though he helped us all in his person; for the same gospel, the authority whereof was then established, is at this day preached to us, and yet, notwithstanding, God doth not so linger, but that he showeth his fearful power diverse ways against the enemies of the gospel, unless our eyes were so dull when he showeth his judgments that we cannot see.

TSK: Act 13:11 - hand // thou // a mist

hand : Exo 9:3; 1Sa 5:6, 1Sa 5:9, 1Sa 5:11; Job 19:21; Psa 32:4, Psa 38:2, Psa 39:10,Psa 39:11

thou : Act 9:8, Act 9:9, Act 9:17; Gen 19:11; 2Ki 6:8; Isa 29:10; Joh 9:39; Rom 11:7-10,Rom 11:25

a mist : 2Pe 2:17

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 13:11 - The hand of the Lord

The hand of the Lord is put for any powerful action of God, whether in mercy or judgment: here it is put for the Divine power wherewith God strikes his enemies. God did in judgment remember mercy, inflicting this blindness only for a season that it might be rather a medicine than a punishment.

Gill: Act 13:11 - And now behold the hand of the Lord is upon thee // and thou shall be blind, not seeing the sun for a season // and immediately there fell on him a mist and darkness // and he went about seeking some to lead him by the hand

And now behold the hand of the Lord is upon thee,.... That is, the power of God was just ready to be exerted on him in a way of punishment, by striking him with blindness:

and thou shall be blind, not seeing the sun for a season: so blind as not to see the sun, when it shined ever so brightly: this punishment seems to be but for a time; and some say that Elymas repented, and had his sight restored to him; and after that he returned to his sorcery, and again greatly opposed Barnabas in the island of Cyprus:

and immediately there fell on him a mist and darkness; as soon as ever the apostle had said the above words, a dark mist fell upon his eyes, which began the blindness, and issued in a total one:

and he went about seeking some to lead him by the hand; he groped about the room, if he could find, and lay hold on some person to lead him: for he was quickly stone blind, so that he could not guide himself, as the men of Sodom were, when smitten with blindness by the angel; wherefore, though they groped about for the door of the house till they were weary, they could not find it, Gen 19:11 of which the Jews say, as here, that it was מכה מאת השם, "a stroke from God" ^u. Blind men need one to hold them by the hand, and lead them, as Samson, Jdg 16:26 and Saul, Act 9:8. The striking this man with blindness is an instance of the power the apostles were endued with, for the punishing of offenders: so Ananias and Sapphira were struck dead for telling a lie: and the incestuous person was delivered to Satan to undergo a corporeal punishment for his incest; as Hymenaeus and Alexander were for their blasphemy, Act 5:5.