Lexical Summary mageuó: To practice magic, to engage in sorcery Original Word: μαγεύω Strong's Exhaustive Concordance use sorcery. From magos; to practice magic -- use sorcery. see GREEK magos NAS Exhaustive Concordance Word Originfrom magos Definition to practice magic NASB Translation practicing magic (1). Thayer's Greek Lexicon STRONGS NT 3096: μαγεύωμαγεύω; (μάγος); to be a magician; to practise magical arts: Acts 8:9. (Euripides, Iph. 1338; Plutarch, Artax. 3, 6, and in other authors.) Topical Lexicon Biblical Occurrence Strong’s Greek 3096 appears once in the New Testament: Acts 8:9, where Luke describes Simon of Samaria “who had practiced sorcery in the city and amazed the people of Samaria, claiming to be someone great” (Berean Standard Bible). Historical Context of Sorcery in First-Century Samaria Hellenistic culture fused Babylonian, Egyptian, and Greco-Roman magical arts. Amulets, incantations, and astrological calculations circulated freely, and Samaria—already religiously mixed—proved especially receptive. Magicians offered healing, protection, and contact with the unseen, cultivating personal fame and patronage. Simon’s self-promotion (“claiming to be someone great”) mirrors the era’s itinerant wonder-workers who trafficked in both superstition and spiritual oppression. Old Testament Foundations and Warnings Israel’s Scriptures consistently forbid occult practice because it competes with reverence for the LORD. Acts 8 presents the same conflict: humanly orchestrated power versus the authentic power of God in Christ. Contrast between Occult Astonishment and Apostolic Sign-Power Simon “amazed” (Acts 8:9) Samaritans; Philip’s gospel preaching “amazed” them even more (Acts 8:13). Luke contrasts spectacle that glorifies the performer with miracles that glorify Christ. The ensuing confrontation with Peter (Acts 8:20–23) exposes sorcery’s root motives—greed, self-exaltation, and bondage to bitterness—while reaffirming that the Spirit’s gifts “cannot be purchased with money.” Theological Significance 1. Exclusivity of Christ’s Lordship. The single occurrence of 3096 underscores that any occult claim to spiritual authority is eclipsed by the risen Jesus (Matthew 28:18). Early Church Response Second-century writers (Justin Martyr, Irenaeus) cite Simon as a cautionary emblem of pseudo-Christian power. Church baptismal liturgies soon required explicit renunciation of “magic, sorcery, and all the service of Satan,” reflecting Acts 8 as pastoral precedent. Pastoral and Missionary Application • Evangelists may meet individuals steeped in modern forms of the occult—astrology, New Age channeling, witchcraft. Acts 8 models bold proclamation, demonstration of the Spirit’s power, and patient instruction. Relevant Cross-References on Sorcery Acts 13:8–11; Galatians 5:20; Revelation 9:21; Revelation 18:23; Revelation 21:8; Revelation 22:15. Summary Strong’s 3096 marks the stark meeting of deceptive magic and apostolic gospel. The account of Simon the sorcerer reminds believers that only the Holy Spirit grants true power, that Christ alone deserves glory, and that the gospel delivers people from every form of spiritual bondage. Forms and Transliterations μαγευων μαγεύων μαγίς mageuon mageuōn mageúon mageúōnLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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