KJV: Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.
YLT: And those about Paul having set sail from Paphos, came to Perga of Pamphylia, and John having departed from them, did turn back to Jerusalem,
Darby: And having sailed from Paphos, Paul and his company came to Perga of Pamphylia; and John separated from them and returned to Jerusalem.
ASV: Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem.
| Ἀναχθέντες | Having sailed |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: ἀνάγω Sense: to lead up, to lead or bring into a higher place. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πάφου | Paphos |
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Parse: Noun, Genitive Feminine Singular Root: Πάφος Sense: a maritime city on the west end of Cyprus, with a harbour. |
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| οἱ | [with] those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| περὶ | around [him] |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| Παῦλον | Paul |
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Parse: Noun, Accusative 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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| ἦλθον | came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἔρχομαι Sense: to come. |
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| Πέργην | Perga |
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Parse: Noun, Accusative Feminine Singular Root: Πέργη Sense: a town in Pamphylia, on the river Cestius, at a distance of 7 miles (0 km) from its mouth, and famous in antiquity for the worship of Artemis (Diana). |
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| Παμφυλίας | of Pamphylia |
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Parse: Noun, Genitive Feminine Singular Root: Παμφυλία Sense: a province in Asia Minor, bounded on the east by Cilicia, on the west by Lycia and Phrygia Minor, on the north by Galatia and Cappadocia, and on the south by the Mediterranean Sea. |
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| Ἰωάννης | John |
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Parse: Noun, Nominative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀποχωρήσας | having departed |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀποχωρέω Sense: to go away, depart. |
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| ὑπέστρεψεν | returned |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ὑποστρέφω Sense: to turn back. |
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| Ἱεροσόλυμα | Jerusalem |
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Parse: Noun, Accusative Neuter Plural Root: Ἱεροσόλυμα Sense: denotes either the city itself or the inhabitants. |
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Greek Commentary for Acts 13:13
Neat Greek idiom as in Plato, Cratylus 440 C οι περι ερακλειτον hoi peri Herakleiton On this idiom see Gildersleeve, Syntax, p. 264. It means a man and his followers, “those around Paul.” Now Paul ranks first always in Acts save in Acts 14:2; Acts 15:12, Acts 15:25 for special reasons. Heretofore Saul (Paul) held a secondary position (Acts 9:27; Acts 11:30; Acts 13:1.). “In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself” (Furneaux). [source]
First aorist passive participle of αναγω anagō Thirteen times in the Acts and Luke 8:22 which see. They sailed up to sea and came down First aorist active participle of apochōreō old verb to withdraw, go away from. In the N.T. only here and Matthew 7:23; Luke 9:39. He is called John here as in Acts 13:5 and Mark in Acts 15:39, though John Mark in Acts 12:12, Acts 12:25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John‘s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2 Corinthians 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul‘s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work. [source]
First aorist active participle of apochōreō old verb to withdraw, go away from. In the N.T. only here and Matthew 7:23; Luke 9:39. He is called John here as in Acts 13:5 and Mark in Acts 15:39, though John Mark in Acts 12:12, Acts 12:25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John‘s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2 Corinthians 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul‘s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work. [source]
See on Luke 8:22. [source]
Lit., those aroused Paul. In later writers, used to denote the principal person alone, as John 11:19, came to Mary and Martha; where the Greek literally reads, came to the women around Mary and Martha. Paul, and not Barnabas, now appears as the principal person. [source]
Reverse Greek Commentary Search for Acts 13:13
First aorist passive indicative of αναγω anagō an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Acts 13:13; Acts 16:11; Acts 18:21; Acts 20:3, Acts 20:13; Acts 21:1, Acts 21:2; Acts 27:2, Acts 27:4, Acts 27:12, Acts 27:21; Acts 28:10.). [source]
Literally, to those about Martha and Mary; a Greek idiom for Martha and Mary and their companions, or attendants. Compare οἱ περὶ Παῦλον , Paul and his companions (Acts 13:13). Somewhat analogous is our familiar idiom when we speak of going to visit a household: I am going to Smith's or Brown's, by which we include the head of the household with its members. Westcott and Hort and Tregelles, however, read πρὸς τὴν Μάρθαν κ. Μ. , to Martha and Mary. So also the Revisers' text. [source]
Imperfect active, descriptive. As their attendant (υπηρετην hupēretēn). Literally, “under-rower” (υπο ηρετης hupoχαζζαν ēretēs) in the trireme. Probably here minister (chazzan) or assistant in the synagogue as in Luke 4:20. Cf. Matthew 5:25. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (Acts 13:13). The “also” may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues. [source]
Imperfect middle of κατημαι kathēmai Was sitting. This case is very much like that in Acts 3:1-11, healed by Peter. Possibly outside the gate (Acts 13:13) or some public place. Impotent in his feet (αδυνατος τοις ποσιν adunatos tois posin). Old verbal, but only here in the N.T. in this sense except figuratively in Romans 15:1. Elsewhere it means “impossible” (Matthew 19:26). Locative case. Common in medical writers in the sense of “impotent.” So Tobit 2:10; 5:9. Had walked So best MSS., first aorist active indicative “walked,” not περιεπεπατηκει periepepatēkei “had walked” (past perfect active). [source]
Now they stopped and preached in Perga which they had apparently not done before (See note on Acts 13:13.). After leaving Antioch they passed on through Pisidia, as if Antioch was not strictly in Pisidia (see note on Acts 13:14) and into Pamphylia. They crossed from Perga to Attaleia, the port of Perga, sixteen miles down the Cestus, and capital of Pamphylia, to find a ship for Antioch in Syria. It is now called Adala and for long was the chief harbour of the south coast of Asia Minor. We do not know why they did not revisit Cyprus, perhaps because no permanent Gentile churches were founded there. [source]
Evidently the party of the circumcision in the church in Jerusalem (Acts 11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (Acts 13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord‘s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts 15:24). In Galatians 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Galatians 2:1-10 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in Acts 11:29. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in Acts 11:29., but only “the elders.” In Acts 15 Luke gives the outward narrative of events, in Galatians 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Galatians 2:2 by the use of “them” They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. [source]
Same word in Acts 13:13 which see. [source]
The participle μελλοντι mellonti agrees in case (dative) with αυτωι autōi For the sense of intending see also Acts 19:13. Αναγεσται Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. [source]
Genitive absolute, “a plot by the Jews having come against him.” Επιβουλη Epiboulē is an old word for a plot against one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in 2 Corinthians 10-13. They had given Paul much anguish of heart as is shown in I Cor. and in 2 Corinthians 1-7, but that trouble seems now past. It is Paul‘s old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts 18:5-17) who now took advantage of Paul‘s plans for departure to compass his death if possible. As he was about to set sail for Syria (μελλοντι αναγεσται εις την Συριαν mellonti anagesthai eis tēn Surian). The participle μελλοντι mellonti agrees in case (dative) with αυτωι autōi For the sense of intending see also Acts 19:13. Αναγεσται Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. He determined The best MSS. here read γνωμης gnōmēs (predicate ablative of source like επιλυσεως epiluseōs 2 Peter 1:20, Robertson, Grammar, p. 514), not γνωμη gnōmē (nominative). “He became of opinion.” The Jews had heard of Paul‘s plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that “the Spirit bade him return into Macedonia.” [source]
Apparently by land as the voyage Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts 9:30), on his return from Antioch at the close of the second mission tour (Acts 18:22) and now. The best MSS. omit οι περι Παυλου hoi peri Paulou (we that were of Paul‘s company) a phrase like that in Acts 13:13. Into the house of Philip the evangelist (εις τον οικον Πιλιππου του ευαγγελιστου eis ton oikon Philippou tou euaggelistou). Second in the list of the seven (Acts 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from “Philip the apostle,” one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word “evangelizing” (ευηγγελιζετο euēggelizeto) was used of him in Acts 8:40. The earliest of the three N.T. examples of the word “evangelist” (Acts 21:8; Ephesians 4:11; 2 Timothy 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed “the baptizer” (ο βαπτιζων ho baptizn Mark 1:4), then “the Baptist” (ο βαπτιστης ho baptistēs Matthew 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who “gospelized” communities. This is probably Paul‘s idea in 2 Timothy 4:5. In Ephesians 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. “We abode with him” Constative aorist active indicative. Παρ αυτωι Par autōi (by his side) is a neat idiom for “at his house.” What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the “we” sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him. [source]