KJV: And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.
YLT: and having come unto Salamis, they declared the word of God in the synagogues of the Jews, and they had also John as a ministrant;
Darby: And being in Salamis, they announced the word of God in the synagogues of the Jews. And they had John also as their attendant.
ASV: And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
| γενόμενοι | having come |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural Root: γίνομαι Sense: to become, i. |
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| ἐν | into |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| Σαλαμῖνι | Salamis |
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Parse: Noun, Dative Feminine Singular Root: Σαλαμίς Sense: a principal city at the east end of the island of Cyprus. |
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| κατήγγελλον | they began proclaiming |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: καταγγέλλω Sense: to announce, declare, promulgate, make known. |
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| λόγον | word |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| συναγωγαῖς | synagogues |
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Parse: Noun, Dative Feminine Plural Root: συναγωγή Sense: a bringing together, gathering (as of fruits), a contracting. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίων | Jews |
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Parse: Adjective, Genitive Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| εἶχον | They had |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Ἰωάννην | John [as] |
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Parse: Noun, Accusative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| ὑπηρέτην | a helper |
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Parse: Noun, Accusative Masculine Singular Root: ὑπηρέτης Sense: servant. |
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Greek Commentary for Acts 13:5
Imperfect active of καταγγελλω kataggellō inchoative, began to proclaim. This was Paul‘s rule of procedure, “to the Jew first” (Romans 1:16; Acts 13:46; Acts 17:2; Acts 18:4, Acts 18:19; Acts 19:8). [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]
Literally, “under-rower” The “also” may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues. [source]
The plural implies that the Jews were numerous in Salamis. Augustus, according to Josephus, made Herod the Great a present of half the revenue of the copper-mines of Cyprus, so that numerous Jewish families would be settled in the island. In the reign of Trajan, upon the breaking out of a Jewish insurrection, the whole island fell into the hands of the Jews, and became a rallying-point for the revolt. It is said that two hundred and forty thousand of the native population were sacrificed to the fury of the insurgents. When the rebellion was extinguished, the Jews were forbidden thenceforth, on pain of death, to set foot on the island. [source]
Better, as Rev., attendant. See on Matthew 5:25. [source]
Reverse Greek Commentary Search for Acts 13:5
This word means “under rower” on the ship with several ranks of rowers, the bottom rower Luke so describes John Mark in his relation to Barnabas and Saul (Acts 13:5). Then it is applied to the “ministers of the word” (Luke 1:2). [source]
Compounded of εὖ , well, and σχῆμα , form, shape, figure. On the latter word, see on Matthew 17:2. In its earlier use this adjective would, therefore, emphasize the dignified external appearance and deportment. So Plato, noble bearing (“Republic,” 413). Later, it came to be used in the sense ofnoble; honorable in rank. See Acts 13:50; Acts 17:12. [source]
Only in this passage in the Gospels, of Christians. Compare Acts 13:5; 1 Corinthians 4:1. Corresponding with Christ as a king. [source]
Lit., worshipping. Compare Acts 13:50and Acts 16:14. [source]
They themselves indeed therefore. No contrast is necessary, though there is a slight one in Acts 13:5, Acts 13:6. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. [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]
Accusative of duration of time (possibly six months) and note μεν ουν men oun There is an antithesis in εσχιστη δε eschisthē de (Acts 13:4) and in Acts 13:5 After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, “speaking boldly” Present participle The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have εκ δευτερου ek deuterou (a second time). [source]
A rush or impulse as in James 3:4. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), “with their rulers” The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (Acts 13:50). [source]
An official title correct in Malta (Ramsay, St. Paul, p. 343). An inscription in Malta calls Prudens “Primate of the Maltese” Here it is plainly a title and not the common use seen in Acts 13:50; Acts 25:2; Acts 28:17. [source]
This use of πρωτος prōtos for the leading men of a city or among the Jews we have already had in Acts 13:50; Acts 25:2; Luke 19:47. Literally, “Those that were first among the Jews.” The position of the participle οντας ontas between the article and the adjective πρωτους prōtous is regular (Robertson, Grammar, p. 777). [source]
These “God-fearers” among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul‘s appeal. In 1 Thessalonians 1:9 Paul expressly says that they had “turned to God from idols,” proof that this church was mainly Gentile (cf. also 1 Thessalonians 2:14). And of the chief women not a few (γυναικων τε των πρωτων ουκ ολιγαι gunaikōn te tōn prōtōn ouk oligai). Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
First aorist middle of εκτινασσω ektinassō old verb, in the N.T. only here as in Acts 13:51 (middle) and Mark 6:11; Matthew 10:15 where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in Nehemiah 5:13, “undoubtedly a very exasperating gesture” (Ramsay), but Paul was deeply stirred. Your blood be upon your own heads (Το αιμα υμων επι την κεπαλην υμων To haima humōn epi tēn kephalēn humōn). As in Ezekiel 3:18., Ezekiel 33:4, Ezekiel 33:8.; 2 Samuel 1:16. Not as a curse, but “a solemn disclaimer of responsibility” by Paul (Page) as in Acts 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew 27:25). Cf. Matthew 23:35. I am clean Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. From henceforth (απο του νυν apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Paul and all ministers (διακονους diakonous) of the New Covenant (1 Corinthians 3:5) are under-rowers, subordinate rowers of Christ, only here in Paul‘s Epistles, though in the Gospels (Luke 4:20 the attendant in the synagogue) and the Acts (Acts 13:5) of John Mark. The so (ουτως houtōs) gathers up the preceding argument (3:5-23) and applies it directly by the as (ως hōs) that follows. [source]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
See Acts 13:50; Acts 14:2ff.; Acts 14:19. These cities may have been selected as illustrations because Timothy was at home in that region. See Acts 16:1, Acts 16:2. Antioch is mentioned by Paul, Galatians 2:11. Iconium and Lystra nowhere in his letters. [source]