The Meaning of Acts 18:18 Explained

Acts 18:18

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.

KJV Reverse Interlinear

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. 

What does Acts 18:18 Mean?

Verse Meaning

Paul stayed in Corinth and ministered quite a while after Gallio"s decision. Eventually he decided to return to Jerusalem for a brief visit. He departed by ship from the Corinthian port town of Cenchrea, seven miles southeast of Corinth, for Syria. Priscilla and Aquila accompanied him as far as Ephesus, where they remained ( Acts 18:19). Luke did not record what Silas and Timothy did.
". . . Paul set sail for Caesarea, giving as his reason for haste, according to the Western text, "I must at all costs keep the coming feast at Jerusalem". If, as is likely, the feast was Passover, he was planning to reach Jerusalem by April, A.D52. This was a bad time of the year for a sea voyage, and it has been suggested that one of the three shipwrecks which Paul refers to in2 C. Acts 11:25 may have occurred between Ephesus and Caesarea." [1]
This questionable textual reading may explain part of Paul"s reason for going to Jerusalem, but Luke definitely recorded that Paul had taken a vow. This vow, which was optional for Jews, involved, among other things, leaving one"s hair uncut. Jews took vows either to get something from God or because God had done something for them (cf. Leviticus 27). They were, therefore, expressions of dedication or thanksgiving. Perhaps Paul took this vow out of gratitude to God for the safety He had granted him in Corinth. At the end of the vow, the person who made it would cut his hair and offer it as a burnt offering, along with a sacrifice, on the altar in Jerusalem (cf. Numbers 6:1-21). [2]
"There are a great many folk who find fault with Paul because he made a vow. They say that this is the man who preached that we are not under Law but we are under grace, and so he should not have made a vow. Anyone who says this about Paul is actually making a little law for Paul. Such folk are saying that Paul is to do things their way. Under grace, friend, if you want to make a vow, you can make it. And if you do not want to make a vow, you don"t have to. Paul didn"t force anyone else to make a vow. In fact, he said emphatically that no one has to do that. But if Paul wants to make a vow, that is his business. That is the marvelous freedom that we have in the grace of God today." [3]
Even under the Old Covenant vows were optional. Evidently Paul had his hair cut just before he made his vow, when he left Cenchrea for Syria. He would have cut it when he arrived in Jerusalem. It seems less likely that he would have cut his hair at the end of his vow in Cenchrea and then carried it all the way to Jerusalem. Ironside believed Paul took this vow before his conversion. [2] This seems unlikely. This explanation may be an attempt to separate Paul as a Christian from Jewish customs, but Paul clearly practiced other Jewish customs after he became a Christian (cf. Acts 21:17-36). This was probably a private vow rather than a Nazirite vow. [5]
Cenchrea was the eastern seaport of Corinth on the Aegean Sea. There was a church there later and perhaps already at this time ( Romans 16:1).

Context Summary

Acts 18:18-28 - New Helpers In The Gospel
In unimportant matters Paul was still amenable to Hebrew customs and rites, Acts 18:18. Probably he desired to conciliate his Judaizing opponents so far as he could without surrendering vital principles. He took his new-found friends with him to Ephesus. Though none of them realized it, there was important work awaiting them in that mighty city. The plans of Apostles, and of ordinary travelers as well, must be subordinated to the divine will. See 1 Corinthians 4:19; James 4:15.
Apollos combined the eloquence of the Greek with the religious instinct of the Jew. A student from the great university at Alexandria, a convert to the gospel, deeply conversant with the Old Testament, gifted with marvelous eloquence, he was a strong ally of the Christian forces of his age. But he needed to know of the death, resurrection, and ascended power of Christ, and to experience the Pentecostal gift. Into all these he was led by Aquila and Priscilla. How wonderful is that holy wisdom which the Spirit of God gives to simple and humble believers, so that they can become teachers of men who are intellectually their superiors! [source]

Chapter Summary: Acts 18

1  Paul labors with his hands, and preaches at Corinth to the Gentiles
9  The Lord encourages him in a vision
12  He is accused before Gallio the deputy, but is dismissed
18  Afterwards passing from city to city, he strengthens the disciples
24  Apollos, being instructed by Aquila and Priscilla, preaches Christ boldly

Greek Commentary for Acts 18:18

Having tarried after this yet many days [ετι προσμεινας ημερας ικανας]
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]
Took his leave [αποταχαμενος]
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]
Sailed thence [εχεπλει]
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]
Having shorn his head [κειραμενος την κεπαλην]
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]
For he had a vow [χυραω]
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]
Took his leave [ἀποταξάμενος]
See on Luke 9:61; and Mark 6:46. [source]
Priscilla and Aquila []
They are named in the same order, Romans 16:3; 2 Timothy 4:19. [source]
Having shorn his head []
Referring to Paul, and not to Aquila. [source]
He had a vow []
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

Mark 6:46 When he had sent them away [ἀποτάξαμενος]
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]
Luke 9:61 To bid farewell [ἀποτάξασθαι]
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]
Luke 9:61 To bid farewell to them that are at my house [αποταχασται τοις εις τον οικον μου]
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]
Luke 9:61 But first [πρωτον δε]
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]
Acts 18:3 Because he was of the same trade [δια το ομοτεχνον ειναι]
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]
Acts 21:23 Which have a vow on them [ευχην εχοντες απ]
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]
Acts 21:23 We have [εισιν ημιν]
“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]
Acts 24:17 To bring alms [ελεημοσυνας ποιησον]
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]
Romans 16:3 Prisca and Aquila []
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]
Romans 16:1 Cenchrea []
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]
Romans 16:3 Prisca and Aquila [Πρισκαν και Ακυλαν]
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]
1 Corinthians 9:20 As a Jew [ως Ιουδαιος]
He was a Jew and was not ashamed of it (Acts 18:18; Acts 21:26). [source]
2 Corinthians 2:13 Taking my leave [ἀποταξάμενος]
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]
1 Timothy 1:3 To abide [προσμεῖναι]
To continue on. The compound does not occur in Paul, but is found in Acts 11:23; Acts 13:43; Acts 18:18. [source]
2 Timothy 4:19 Prisca and Aquila []
They appear in Corinth, Acts 18:2, Acts 18:3; in Ephesus, Acts 18:18, Acts 18:26; 1 Corinthians 16:19. [source]

What do the individual words in Acts 18:18 mean?

- Now Paul more having remained days many the brothers having taken leave of sailed away to - Syria and with him Priscilla Aquila having shaved in Cenchrea the head he had for a vow
δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν Συρίαν καὶ σὺν αὐτῷ Πρίσκιλλα Ἀκύλας κειράμενος ἐν Κενχρεαῖς τὴν κεφαλήν εἶχεν γὰρ εὐχήν

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
δὲ  Now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, 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.
ἔτι  more 
Parse: Adverb
Root: ἔτι  
Sense: yet, still.
προσμείνας  having  remained 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: προσμένω  
Sense: to remain with, to continue with one.
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.
ἱκανὰς  many 
Parse: Adjective, Accusative Feminine Plural
Root: ἱκανός  
Sense: sufficient.
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.
ἀποταξάμενος  having  taken  leave  of 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: ἀποτάσσω  
Sense: to set apart, separate.
ἐξέπλει  sailed  away 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: ἐκπλέω  
Sense: to sail from, sail away, depart by ship.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
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.
Πρίσκιλλα  Priscilla 
Parse: Noun, Nominative Feminine Singular
Root: Πρίσκιλλα  
Sense: a Christian woman, the wife of Aquila.
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.
κειράμενος  having  shaved 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: κείρω  
Sense: to sheer: a sheep.
Κενχρεαῖς  Cenchrea 
Parse: Noun, Dative Feminine Plural
Root: Κεγχρεαί  
Sense: the eastern harbour of Corinth (i.
κεφαλήν  head 
Parse: Noun, Accusative Feminine Singular
Root: κεφαλή  
Sense: the head, both of men and often of animals.
εἶχεν  he  had 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
εὐχήν  a  vow 
Parse: Noun, Accusative Feminine Singular
Root: εὐχή  
Sense: a prayer to God.