The Meaning of Acts 19:21 Explained

Acts 19:21

KJV: After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.

YLT: And when these things were fulfilled, Paul purposed in the Spirit, having gone through Macedonia and Achaia, to go on to Jerusalem, saying -- 'After my being there, it behoveth me also to see Rome;'

Darby: And when these things were fulfilled, Paul purposed in his spirit to go to Jerusalem, passing through Macedonia and Achaia, saying, After I have been there I must see Rome also.

ASV: Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.

KJV Reverse Interlinear

After  these things  were ended,  Paul  purposed  in  the spirit,  when he had passed through  Macedonia  and  Achaia,  to go  to  Jerusalem,  saying,  After  I  have been  there,  I  must  also  see  Rome. 

What does Acts 19:21 Mean?

Study Notes

spirit
i.e. in his own mind. Cf.
Cf. Acts 21:4 . In Acts 20:22 Paul's own spirit (See Scofield " 1 Thessalonians 5:23 ") is meant; in Acts 21:4 the Holy Spirit. Paul's motive in going to Jerusalem seems to have been his great affection for the Jews Romans 9:1-5 and his hope that gifts of the Gentile churches, sent by him to the poor saints at Jerusalem Romans 15:25-28 would open the hearts of the law-bound Jewish believers to the "gospel of the grace of God" Acts 20:24 .

Verse Meaning

At this point in his ministry Paul began to focus his attention on taking the gospel to Rome. Luke recorded the events that led up to his arrival there to show how Jesus Christ extended His church to the center of the Roman (Gentile) world.
Paul evidently sensed that having laid a firm foundation in Asia Minor and the Aegean Sea region he needed to press on to Gentile areas yet unreached (cf. Romans 15:23). Though he had some short-range goals, he ultimately wanted to go to Rome ( Romans 1:15; cf. Luke 4:43; Luke 9:22; Luke 9:51). In Romans 15:24 he wrote that he intended to go on from there to Spain, the westernmost frontier of the Roman Empire. Luke made no reference to Spain. It was evidently his purpose to end his record of the church"s expansion when the gospel reached the heart of the empire from which it then circulated everywhere.
"Although the phrase en to pneumati ("in the spirit") could refer either to the human spirit or the Holy Spirit, there is reason to believe that the latter is at least included. It would be strange to attribute the journey to Jerusalem to a human decision while linking the trip to Rome to divine necessity, especially when Paul says he "must [1] also" see Rome, implying some comparability between the two trips. Furthermore, in Acts 20:22-23 Paul refers to the same decision and speaks of himself going to Jerusalem "bound in the Spirit" and of the Holy Spirit testifying in every city of coming suffering. More than a strong human resolve is indicated." [2]
"By the combination of en to pneumati and dei, Luke appears to be making the point in this programmatic statement that the aftermath of the Gentile mission and its extension into Rome were likewise under the Spirit"s direction, just as the Gentile mission itself had been." [3]
The rest of Acts shows how Paul attained his purpose of reaching Rome in spite of many obstacles all of which he overcame. [4]
"The purpose of S. Paul, which coincided with the will of God, was achieved; but, as in other cases, the means by which he was brought to Rome were far different from what he had wished or arranged. Thus we have presented to us a typical instance of divine overruling of human plans, but to the achievement of one and the same end." [4]0
". . . in Paul"s eyes Rome was designed to replace Jerusalem as the centre of the Christian mission (and to inherit his own apostolic responsibility). Luke"s perspective was different from Paul"s but from Luke"s perspective too, as Jerusalem Christianity was henceforth unable to fulfill God"s saving purpose in the world, it was for Roman Christianity to take up the task and carry it forward." [6]
Paul wanted to collect money for the poor Judean saints from the more prosperous Christians in the Aegean region and then deliver it to them in Jerusalem (cf. Acts 24:17; 1 Corinthians 16:1-4). He realized that returning to Jerusalem would be dangerous for him (cf. Romans 15:30-32), but he determined to go nonetheless. Paul never let the possibility of danger to his person turn him away from doing God"s will.

Context Summary

Acts 19:13-29 - The Power Of Jesus' Name
Where God's spirit is mightily at work, Satan is not far away. Here the enemy's emissaries were mean enough to use the name of Jesus to get themselves a few more shekels. But the name is useless apart from the living power of the Spirit. It is terrible when the very demons flout those who profess religion. Who are ye? meant, "You do not count." The demons knew Christ as the Holy One of God and Paul as His representative, but these exorcist Jews were hollow as sounding brass. Cast into the balances, they were altogether lighter than vanity, Psalms 62:9.
The outcome of all this was a mighty revival. The name of the Lord Jesus was magnified, and a searching work of grace led to the confession of sin and the cleansing of heart and life in many who had followed vain superstitions.
So deep was the work of God in that great city of Ephesus that the trade in charms and amulets, sold in the neighborhood of the temple, began to fall off. The crowd of worshippers in Diana's temple was also perceptibly less. People who came in from the seaboard would find their way to the Apostle, who preached the gospel with a power that could not be withstood. Regenerated souls therefore, in turn, carried the gospel throughout the whole region. [source]

Chapter Summary: Acts 19

1  The Holy Spirit is given by Paul's hands
8  The Jews blaspheme his doctrine, which is confirmed by miracles
13  The Jewish exorcists,
16  are beaten by a man who had an evil spirit
19  Conjuring books are burnt
21  Demetrius, for love of gain, raises an uproar against Paul;
35  which is appeased by the town clerk

Greek Commentary for Acts 19:21

Purposed in the spirit [ετετο εν τωι πνευματι]
Second aorist middle indicative for mental action and “spirit” expressed also. A new stage in Paul‘s career begins here, a new division of the Acts. [source]
Passed through [διελτων]
Word Macedonia and Achaia (την Μακεδονιαν και Αχαιαν — tēn Makedonian kai Achaian). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Corinthians 1:15., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1 Corinthians 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did. I must also see Rome This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει — dei) that Paul see Rome (Acts 23:11). [source]
Macedonia and Achaia [την Μακεδονιαν και Αχαιαν]
This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Corinthians 1:15., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1 Corinthians 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did. [source]
I must also see Rome [δει με και ωμην ιδειν]
This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει — dei) that Paul see Rome (Acts 23:11). [source]

Reverse Greek Commentary Search for Acts 19:21

Acts 20:2 Greece []
The Roman province of Achaia, comprehending Greece proper and the Peloponnesus. Luke uses Achaia (Acts 19:21) and Greece synonymously, as distinguished from Macedonia. [source]
Acts 19:21 Passed through [διελτων]
Word Macedonia and Achaia (την Μακεδονιαν και Αχαιαν — tēn Makedonian kai Achaian). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Corinthians 1:15., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1 Corinthians 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did. I must also see Rome This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει — dei) that Paul see Rome (Acts 23:11). [source]
Acts 19:21 I must also see Rome [δει με και ωμην ιδειν]
This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει — dei) that Paul see Rome (Acts 23:11). [source]
Acts 20:2 Into Greece [εις την ελλαδα]
That is, Achaia (Acts 18:12; Acts 19:21), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2 Corinthians 13:1). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there. [source]
Acts 20:22 Bound in the spirit [δεδεμενος τωι πνευματι]
Perfect passive participle of δεω — deō to bind, with the locative case. “Bound in my spirit” he means, as in Acts 19:21, from a high sense of duty. The mention of “the Holy Spirit” specifically in Acts 20:23 seems to be in contrast to his own spirit here. His own spirit was under the control of the Holy Spirit (Romans 8:16) and the sense does not differ greatly. [source]
Acts 23:11 Must thou [σε δει]
That is the needed word and on this Paul leans. His hopes (Acts 19:21) of going to Rome will not be in vain. He can bide Christ‘s time now. And Jesus has approved his witness in Jerusalem. [source]
Acts 28:14 And so we came to Rome [και ουτως εις την ομην ηλταμεν]
So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Acts 23:11 The Lord [ο κυριος]
Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter‘s release (Acts 12:5), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (Acts 21:18). In every crisis Jesus appears to him (cf. Acts 18:9). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (Acts 22:18). Then he was told to leave Jerusalem. Now he is to have “cheer” or “courage” Jesus used this very word to others (Matthew 9:2, Matthew 9:22; Mark 10:49). It is a brave word. Thou hast testified (διεμαρτυρω — diemarturō). First aorist middle indicative second person singular of διαμαρτυρομαι — diamarturomai strong word (See note on Acts 22:18). Must thou That is the needed word and on this Paul leans. His hopes (Acts 19:21) of going to Rome will not be in vain. He can bide Christ‘s time now. And Jesus has approved his witness in Jerusalem. [source]
Acts 25:11 And have committed anything worthy of death [και αχιον τανατου πεπραχα]
Same condition with the difference in tense Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” But if none of these things is παραιτουμαι — Deuteronomy here is contrasted with ει δε ουδεν εστιν — men just before. No word for “true” in the Greek. Δε — Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν — hōn houtoi katēgorousin mou). Genitive of relative Εστιν — hon by attraction from ων ουτοι κατηγορουσιν μου — ha (accusative with ον — katēgorousin) to case of the unexpressed antecedent α — toutōn (“of these things”). κατηγορουσιν — Mou is genitive of person after τουτων — katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11 But if none of these things is [τανειν ου παραιτουμαι]
παραιτουμαι — Deuteronomy here is contrasted with ει δε ουδεν εστιν — men just before. No word for “true” in the Greek. Δε — Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν — hōn houtoi katēgorousin mou). Genitive of relative Εστιν — hon by attraction from ων ουτοι κατηγορουσιν μου — ha (accusative with ον — katēgorousin) to case of the unexpressed antecedent α — toutōn (“of these things”). κατηγορουσιν — Mou is genitive of person after τουτων — katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11 No man can give me up to them [Μου]
“Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11 I appeal unto Caesar [ουδεις με δυναται αυτοις χαρισασται]
Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 28:14 Seven days [ημερας επτα]
Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. And so we came to Rome (και ουτως εις την ομην ηλταμεν — kai houtōs eis tēn Romēn ēlthamen). So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Romans 1:13 Oftentimes I purposed [πολλακις προετεμην]
Second aorist middle of προτιτημι — protithēmi old verb to place, to propose to oneself, in N.T. only here, Romans 3:25; Ephesians 1:9. See note on Acts 19:21 for this purpose. [source]
2 Corinthians 1:16 And again [και παλιν]
This would have been the second benefit or joy. But he changed his plans and did not make that trip directly to Corinth, but came on to Macedonia first (Acts 19:21; Acts 20:1.; 1 Corinthians 16:2; 2 Corinthians 2:12). [source]
3 John 1:12 Demetrius hath the witness of all men [Δημητριωι μεμαρτυρηται υπο παντων]
Perfect passive indicative of μαρτυρεω — martureō “it has been witnessed to Demetrius (dative case) by all.” We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon 1:24; Colossians 4:4; 2 Timothy 4:10), who has come back after his desertion or with the Ephesian silversmith (Acts 19:21.), who may have been converted under John‘s ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John‘s warm commendation. [source]

What do the individual words in Acts 19:21 mean?

After now were fulfilled these things purposed - Paul in the Spirit having passed through - Macedonia and Achaia to go to Jerusalem having said - After - having been my there it behooves me also Rome to see
Ὡς δὲ ἐπληρώθη ταῦτα ἔθετο Παῦλος ἐν τῷ πνεύματι διελθὼν τὴν Μακεδονίαν καὶ Ἀχαΐαν πορεύεσθαι εἰς Ἱεροσόλυμα εἰπὼν ὅτι Μετὰ τὸ γενέσθαι με ἐκεῖ δεῖ με καὶ Ῥώμην ἰδεῖν

Ὡς  After 
Parse: Conjunction
Root: ὡς 
Sense: as, like, even as, etc.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἐπληρώθη  were  fulfilled 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: πληρόω  
Sense: to make full, to fill up, i.e. to fill to the full.
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Nominative Neuter Plural
Root: οὗτος  
Sense: this.
ἔθετο  purposed 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: τίθημι  
Sense: to set, put, place.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
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.
πνεύματι  Spirit 
Parse: Noun, Dative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
διελθὼν  having  passed  through 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: διέρχομαι  
Sense: to go through, pass through.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
Μακεδονίαν  Macedonia 
Parse: Noun, Accusative Feminine Singular
Root: Μακεδονία  
Sense: a country bounded on the south by Thessaly and Epirus, on the east by Thrace and the Aegean Sea, on the west by Illyria, and on the North by Dardania and Moesia.
Ἀχαΐαν  Achaia 
Parse: Noun, Accusative Feminine Singular
Root: Ἀχαί̈α  
Sense: in a restricted sense, the maritime region of northern Peloponnesus.
πορεύεσθαι  to  go 
Parse: Verb, Present Infinitive Middle or Passive
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
Ἱεροσόλυμα  Jerusalem 
Parse: Noun, Accusative Neuter Plural
Root: Ἱεροσόλυμα  
Sense: denotes either the city itself or the inhabitants.
εἰπὼν  having  said 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: λέγω  
Sense: to speak, say.
ὅτι  - 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Μετὰ  After 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
γενέσθαι  having  been 
Parse: Verb, Aorist Infinitive Middle
Root: γίνομαι  
Sense: to become, i.
με  my 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
δεῖ  it  behooves 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: δεῖ  
Sense: it is necessary, there is need of, it behooves, is right and proper.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
Ῥώμην  Rome 
Parse: Noun, Accusative Feminine Singular
Root: Ῥώμη  
Sense: the famous capital of the ancient world.
ἰδεῖν  to  see 
Parse: Verb, Aorist Infinitive Active
Root: εἶδον 
Sense: to see with the eyes.