KJV: And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
YLT: And Paul having remained yet a good many days, having taken leave of the brethren, was sailing to Syria -- and with him are Priscilla and Aquilas -- having shorn his head in Cenchera, for he had a vow;
Darby: And Paul, having yet stayed there many days, took leave of the brethren and sailed thence to Syria, and with him Priscilla and Aquila, having shorn his head in Cenchrea, for he had a vow;
ASV: And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila: having shorn his head in Cenchreae; for he had a vow.
Ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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δὲ | Now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Παῦλος | Paul |
Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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ἔτι | more |
Parse: Adverb Root: ἔτι Sense: yet, still. |
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προσμείνας | having remained |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: προσμένω Sense: to remain with, to continue with one. |
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ἡμέρας | days |
Parse: Noun, Accusative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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ἱκανὰς | many |
Parse: Adjective, Accusative Feminine Plural Root: ἱκανός Sense: sufficient. |
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ἀδελφοῖς | brothers |
Parse: Noun, Dative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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ἀποταξάμενος | having taken leave of |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἀποτάσσω Sense: to set apart, separate. |
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ἐξέπλει | sailed away |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἐκπλέω Sense: to sail from, sail away, depart by ship. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Συρίαν | Syria |
Parse: Noun, Accusative Feminine Singular Root: Συρία Sense: a region of Asia bounded on the north by Taurus and Amanus ranges, on the east by the Euphrates and Arabia, on the south by Palestine, and the west by Phoenicia and the Mediterranean. |
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Πρίσκιλλα | Priscilla |
Parse: Noun, Nominative Feminine Singular Root: Πρίσκιλλα Sense: a Christian woman, the wife of Aquila. |
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Ἀκύλας | Aquila |
Parse: Noun, Nominative Masculine Singular Root: Ἀκύλας Sense: a Jew of Pontus, a tent maker convert to Christ, companion and ally of Paul in propagating Christianity. |
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κειράμενος | having shaved |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: κείρω Sense: to sheer: a sheep. |
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Κενχρεαῖς | Cenchrea |
Parse: Noun, Dative Feminine Plural Root: Κεγχρεαί Sense: the eastern harbour of Corinth (i. |
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κεφαλήν | head |
Parse: Noun, Accusative Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
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εἶχεν | he had |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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εὐχήν | a vow |
Parse: Noun, Accusative Feminine Singular Root: εὐχή Sense: a prayer to God. |
Greek Commentary for Acts 18:18
First aorist (constative) active participle of προσμενω prosmenō old verb, to remain besides The accusative is extent of time. On Luke‘s frequent use of ικανος hikanos See note on Acts 8:11. It is not certain that this period of “considerable days” which followed the trial before Gallio is included in the year and six months of Acts 18:11 or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed. [source]
First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate valefacio), as in Acts 18:21; Mark 6:46. Sailed thence (εχεπλει exeplei). Imperfect active of εκπλεω ekpleō old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party. Having shorn his head First aorist middle (causative) of κειρω keirō old verb to shear (sheep) and the hair as also in 1 Corinthians 11:6. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not “shaved” (κειρασται η χυρασται xuraō as in Acts 21:24) for there is a distinction as both verbs are contrasted in 1 Corinthians 11:6 (keirāsthai ē xurāsthai). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles. [source]
Imperfect active of εκπλεω ekpleō old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party. [source]
First aorist middle (causative) of κειρω keirō old verb to shear (sheep) and the hair as also in 1 Corinthians 11:6. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not “shaved” (κειρασται η χυρασται xuraō as in Acts 21:24) for there is a distinction as both verbs are contrasted in 1 Corinthians 11:6 (keirāsthai ē xurāsthai). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles. [source]
Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not “shaved” It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles. [source]
See on Luke 9:61; and Mark 6:46. [source]
They are named in the same order, Romans 16:3; 2 Timothy 4:19. [source]
Referring to Paul, and not to Aquila. [source]
A private vow, such as was often assumed by the Jews in consequence of some mercy received or of some deliverance from danger. Not the Nazarite vow, though similar in its obligations; for, in the case of that vow, the cutting of the hair, which marked the close of the period of obligation, could take place only in Jerusalem. [source]
Reverse Greek Commentary Search for Acts 18:18
Rev., more correctly, after he had taken leave. Unclassical, and used in this sense only in later Greek. So in Luke 9:61; Acts 18:18; 2 Corinthians 2:13. [source]
In this sense the word is used only in later Greek. In classical Greek it signifies to set apart or assign, as a soldier to his post or an official to his office, and later to detach soldiers. Hence to dismiss one with orders. This latter sense may, as Kypke suggests, be included in the meaning of the word in this passage; the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants. Similarly, Acts 18:18, of Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at parting. In the New Testament the word is used invariably in the sense of bidding farewell. Mark 6:46 is rendered by Rev. after he had taken leave of them. See note there, and compare Luke 14:33; 2 Corinthians 2:13. [source]
In itself that was a good thing to do. This first aorist middle infinitive is from αποτασσω apotassō an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in Acts 18:18 of Paul taking leave of the believers in Corinth. See also Mark 6:46; 2 Corinthians 2:13. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus. [source]
He also had something that was to come “first.”To bid farewell to them that are at my house (αποταχασται τοις εις τον οικον μου apotaxasthai tois eis ton oikon mou). In itself that was a good thing to do. This first aorist middle infinitive is from αποτασσω apotassō an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in Acts 18:18 of Paul taking leave of the believers in Corinth. See also Mark 6:46; 2 Corinthians 2:13. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus. [source]
Same construction with δια dia as above. ομοτεχνον Homotechnon is an old word Late word from ποιεω skēnē and εμενεν poieō here only in the N.T. They made portable tents of leather or of cloth of goat‘s hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1 Thessalonians 2:9; 2 Thessalonians 3:8) and later at Ephesus with Aquila and Priscilla (Acts 18:18, Acts 18:26; Acts 20:34; 1 Corinthians 16:19). They moved again to Rome (Romans 16:3) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he “abode” (ηργαζοντο emenen imperfect active) with them and “they wrought” (ērgazonto imperfect middle), happy and busy during week days. [source]
Apparently a temporary Nazarite vow like that in Numbers 6:1-21 and its completion was marked by several offerings in the temple, the shaving of the head (Numbers 6:13-15). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts 18:18). “It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here” (Page). The reading απ εαυτων aph' heautōn would mean that they had taken the vow voluntarily or of themselves (Luke 12:57; 2 Corinthians 3:5), while επ εαυτων eph' heautōn means that the vow lies on them still. [source]
“There are to us” (dative of possession as in Acts 18:10). Apparently members of the Jerusalem church. Which have a vow on them (ευχην εχοντες απ euchēn echontes aph' -- or επ εαυτων eph' heautōn). Apparently a temporary Nazarite vow like that in Numbers 6:1-21 and its completion was marked by several offerings in the temple, the shaving of the head (Numbers 6:13-15). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts 18:18). “It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here” (Page). The reading απ εαυτων aph' heautōn would mean that they had taken the vow voluntarily or of themselves (Luke 12:57; 2 Corinthians 3:5), while επ εαυτων eph' heautōn means that the vow lies on them still. [source]
Another (see προσκυνησων proskunēsōn in Acts 24:11) example of the future participle of purpose in the N.T. These “alms” (on ελεημοσυνας eleēmosunas See Matthew 6:1, Matthew 6:4, and note on Acts 10:2, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1 Corinthians 16:1-4; 2 Corinthians 8; 2 Corinthians 9:1-15; Romans 15:26) who were none the less Jews. “And offerings” The very word used in Acts 21:26 of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul‘s original purpose to make these “offerings” before he came to Jerusalem (cf. Acts 18:18). He came up to worship (Acts 24:11) and to be present at Pentecost (Acts 20:16). [source]
Priscilla is the diminutive of Prisca. See Acts 18:2, Acts 18:18, Acts 18:26; 1 Corinthians 16:19; 2 Timothy 4:19. It is argued by some that Aquila and Priscilla must have been at Ephesus at this time, since they were there when Paul wrote 1 Corinthians 16:19, and again when he wrote 2 Timothy 4:19. “It is strange to find them settled at Rome with a church in their house between these two dates” (Farrar). But, as Bishop Lightfoot remarks (“Commentary on Philippians,” p. 176), “As Rome was their headquarters, and they had been driven thence by an imperial edict (Acts 18:2), it is natural enough that they should have returned thither as soon as it was convenient and safe to do so. The year which elapses between the two notices, allows ample time for them to transfer themselves from Ephesus to Rome, and for the apostle to hear of their return to their old abode.” Notice that the name of Priscilla precedes that of her husband. So Acts 18:2. Probably she was the more prominent of the two in christian activity. [source]
More correctly, Cenchreae. Compare Acts 18:18Corinth, from which the epistle was sent, was situated on an isthmus, and had three ports, Cenchreae on the east side, and Lechaeum on the west of the isthmus, with Schoenus, a smaller port, also on the eastern side, at the narrowest point of the isthmus. Cenchreae was nine miles from Corinth. It was a thriving town, commanding a large trade with Alexandria, Antioch, Ephesus, Thessalonica, and the other cities of the Aegean. It contained temples of Venus, Aesculapius, and Isis. The church there was perhaps a branch of that at Corinth. [source]
This order always (Acts 18:18, Acts 18:26; 2 Timothy 4:19, and here) save in Acts 18:2; 1 Corinthians 16:19, showing that Prisca was the more prominent. Priscilla is a diminutive of Prisca, a name for women in the Acilian gens. She may have been a noble Roman lady, but her husband was a Jew of Pontus and a tent-maker by trade. They were driven from Rome by Claudius, came to Corinth, then to Ephesus, then back to Rome, and again to Ephesus. They were good travelling Christians. My fellow-workers (τους συνεργους μου tous sunergous mou). Both in tent-making and in Christian service in Corinth and Ephesus. [source]
He was a Jew and was not ashamed of it (Acts 18:18; Acts 21:26). [source]
The verb means, primarily, to set apart or separate; hence to separate one's self, withdraw, and so to take leave of. The A.V. gives this sense in every case, except Mark 6:46, where it wrongly renders sent away. See Luke 9:61; Acts 18:18, Acts 18:21. Ignatius, ἀποτάξαμενος τῷ βίῳ havingbid farewell to the life, that is, this lower life (Epistle to Philadelphia, 11). [source]
To continue on. The compound does not occur in Paul, but is found in Acts 11:23; Acts 13:43; Acts 18:18. [source]
They appear in Corinth, Acts 18:2, Acts 18:3; in Ephesus, Acts 18:18, Acts 18:26; 1 Corinthians 16:19. [source]