Acts 21 12

Acts 21:12 kjv

And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.

Acts 21:12 nkjv

Now when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem.

Acts 21:12 niv

When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem.

Acts 21:12 esv

When we heard this, we and the people there urged him not to go up to Jerusalem.

Acts 21:12 nlt

When we heard this, we and the local believers all begged Paul not to go on to Jerusalem.

Acts 21 verses

Acts 21 12 Meaning

The verse describes a strong emotional reaction by Paul's companions who, upon hearing his intended journey to Jerusalem and the prophecies of his suffering and imprisonment there, wept and tried to dissuade him. This highlights their deep affection for Paul and their apprehension about the dangers he would face.

Acts 21 12 Context

This passage occurs during Paul's final journey to Jerusalem after his third missionary trip. He is surrounded by concerned friends and fellow believers, including several named individuals. Earlier in this chapter, a prophet named Agabus had explicitly foretold Paul's imprisonment in Jerusalem by Gentiles (Acts 21:10-11). This forewarning sets the stage for the emotional response of Paul's companions. They understand the dire implications of the prophecy and the personal danger Paul is heading into. Their pleas stem from genuine love, concern, and a desire to protect him from the predicted suffering. The historical context is one of early Christianity, where believers often faced persecution from both Jewish and Roman authorities. Jerusalem, in particular, was a volatile city for early Christian missionaries due to strong opposition from religious leaders.

Acts 21 12 Word Analysis

• Ὡς (Hōs): "When" or "As". Introduces the circumstances surrounding the reaction of Paul's friends.
• δὲ (de): "But" or "And". A conjunctive particle, linking this event to the previous prophecy.
• ἦλθομεν (ēltomēn): "we came". The perfect active indicative of ἔρχομαι (erchomai), meaning "to come." Refers to their arrival in Caesarea.
• εἰς (eis): "unto" or "to". Preposition indicating direction.
• καισαρείας ( Kaisareias): "Caesarea". The proper noun referring to the significant Roman city on the coast of Judea.
• καὶ (kai): "and". Connects two parts of the sentence.
• εἰσελθόντες (eiselthontes): "having entered". The aorist active participle of εἰσέρχομαι (eiserchomai), meaning "to go into" or "enter." Signifies their action upon arrival.
• εἰς (eis): "into".
• τὴν (tēn): "the". Definite article.
• οἰκίαν (oikian): "house". Accusative singular of οἶκος (oikos), referring to a dwelling.
• Φιλίππου (Philippou): "Philip's". Genitive singular of Φίλιππος (Philippos), referring to Philip the evangelist, one of the seven deacons.
• τοῦ (tou): "of". Genitive article.
• εὐαγγελιστοῦ (euaggelistou): "evangelist's". Genitive singular of εὐαγγελιστής (euaggelistēs).
• τῇ (tēi): "the". Dative article.
• οὔσῃ (ousēi): "being". Dative feminine singular present active participle of εἰμί (eimi), "to be." Used here with a temporal sense: "while we were with."
• σὺν (syn): "with". Preposition.
• αὐτῇ (autēi): "her". Dative feminine singular personal pronoun, referring to the house or the women within.
• παραμεῖναι (parameinai): "to remain". The aorist active infinitive of παραμένω (paramenō), meaning "to stay" or "remain."
• καὶ (kai): "and".
• τῇ (tēi): "the".
• αὔριον (aurion): "tomorrow". Adverb meaning "on the next day."
• ἐν (en): "in".
• τῇ (tēi): "the".
• πόλει (polei): "city". Dative singular of πόλις (polis).
• μετ’ (met'): "with". Preposition (before a vowel).
• αὐτῶν (autōn): "them". Genitive plural personal pronoun, referring to the people in the city.
• ἀπαγγεῖλαι (apanggeilai): "to declare". The aorist active infinitive of ἀπαγγέλλω (apangellō), "to announce" or "report." Likely referring to Paul's intention to speak further.
• καὶ (kai): "and".
• εἰς (eis): "to".
• ιουδαίαν (Ioudaian): "Judea". Accusative singular of Ἰουδαία (Ioudaia), the region of Judea.
• οὐ μόνον (ou monon): "not only". Emphatic negative phrase.
• ἀλλὰ (alla): "but". Conjunction introducing a further action or statement.
• καὶ (kai): "also".
• καὶ (kai): "and".
• παρελθόντες (parelthontes): "having gone by" or "having gone past". The aorist active participle of παρέρχομαι (parerchomai), "to pass by" or "go past".
• τῶν (tōn): "of". Genitive plural article.
• κατὰ (kata): "down from". Preposition with genitive, indicating descent.
• πόλιν (polin): "city".
• ἔδραμον (edramon): "they ran". The aorist active indicative of τρέχω (trechō), "to run". Emphasizes haste and urgency.
• ἐπιστήσασι (epistēsasI): "having understood". The aorist active participle of ἐπίστημι (epistēmi), meaning "to understand," "perceive," or "consider." This word modifies the subject ("we" – Paul and his companions). It implies they understood the implication of Agabus' prophecy.
• τοὺς (tous): "the". Accusative plural masculine article.
• λόγους (logous): "words" or "sayings". Accusative plural of λόγος (logos). Refers to the prophetic words.
• τῆς (tēs): "of the". Genitive singular feminine article.
• προφητείας (propheteias): "prophecy". Genitive singular of προφητεία (propheteia).
• καὶ (kai): "and".
• ἐδεοῦντο (edeounto): "they begged" or "implored". The imperfect passive indicative of δέομαι (deomai), "to ask," "request," "beseech." The imperfect tense suggests a continuous action of begging.
• αὐτοῦ (autou): "him". Genitive singular masculine personal pronoun, referring to Paul.
• πρεσβύτεροι (presbyteroi): "elders". Nominative plural of πρεσβύτερος (presbyteros), referring to the older men of the church in Jerusalem. This reading is from the Textus Receptus and some other manuscripts. However, the more widely accepted and ancient manuscripts (like P74, P45, P25, etc.) have πάντες (pantes), meaning "all," referring to the companions with Paul. If "elders" is taken, it specifically means the Jerusalem elders present, begging him not to go. If "all" is taken, it includes the broader group with Paul in Caesarea. The latter fits the narrative better as it describes the reaction of his immediate circle.
• τῆς (tēs): "the".
• πόλεως (poleōs): "city's". Genitive singular of πόλις (polis).
• δυνάμεις (dynamis): This word is not in the Greek text of this verse. It is possible it's an error in query context or referring to a misunderstanding. The verse states "to hinder him from going up to Jerusalem."
• διακωλύοντες (diakolyontes): "hindering" or "preventing". The present active participle of διακωλύω (diakolyō), "to hinder," "forbid," or "prevent." They were actively trying to stop Paul.
• τὸν (ton): "the". Accusative singular masculine article.
• παῦλον (Paulon): "Paul". Accusative singular of Παῦλος (Paulos).
• τὸ (to): "the". Accusative singular neuter article.
• ἀναβαίνειν (anabainein): "to go up". The present active infinitive of ἀναβαίνω (anabainō), "to go up." Referring to the ascent to Jerusalem, which was situated on a higher elevation.
• εἰς (eis): "to".
• Ιερουσαλήμ (Hierousalēm): "Jerusalem". Accusative singular of Ἱερουσαλήμ (Hierousalēm).

Group Analysis:

• "As we came to Caesarea..." – This sets the immediate scene, transitioning from their travels to a specific location.
• "...and having entered the house of Philip the evangelist..." – Indicates lodging with a known and respected figure, highlighting the community support Paul had.
• "...to remain there for some days." – Suggests a brief respite, but one that becomes significant due to the events that unfold.
• "When we stayed there for some days, a prophet named Agabus came down..." (from prior verses context) – Connects Agabus' prophecy directly to their presence in Caesarea, making it personal and impactful.
• "When they understood the words of the prophecy..." – The crucial causal link between the prophetic message and the reaction of the companions. Their understanding triggered their emotional response and action.
• "...they begged him..." – Highlights a strong plea, an earnest attempt to change Paul's mind.
• "...to remain with him" is a misinterpretation; the text states they begged him "to remain... not to go up to Jerusalem." (If referring to Acts 20:36 where Paul's friends did cling to him, this phrasing implies an emotional desire to stay with Paul, but here the focus is on deterring him from his course). The specific Greek here means they were hindering him from going.
• "hindering Paul from going up to Jerusalem." – This is the action taken as a result of their begging and concern. They sought to prevent his perilous journey.

Acts 21 12 Bonus Section

The Greek word for "weeping" used here is ἐδάκρυον (edakryon), from δακρύω (dakryō), which can refer to weeping or shedding tears, often from sorrow or grief. This specific word emphasizes the emotional outpouring of the group. The term "hinder" (διακωλύοντες - diakolyontes) implies an active, persistent effort to prevent Paul from proceeding. This isn't just a passive wishing he wouldn't go; it's a visible, vocal, and emotional intervention. The collective action of "weeping and begging" underscores the shared burden of concern felt by Paul's closest companions as they foresaw his sacrificial path. Their inability to dissuade Paul sets the stage for his own powerful declaration of resolve in the following verse (Acts 21:13).

Acts 21 12 Commentary

The response of Paul's companions in verse 12, weeping and trying to dissuade him from going to Jerusalem, powerfully illustrates the human element within Christian ministry. Agabus' prophecy about chains and suffering (Acts 21:11) was specific and frightening. Their tears and entreaties reveal a deep love and personal concern for Paul, recognizing him not just as an apostle but as a beloved friend and brother. This sentiment echoes the principle of mutual support within the Body of Christ: "Rejoice with those who rejoice; weep with those who weep" (Romans 12:15).

However, Paul's determination, fueled by his divine calling and spiritual insight (as he stated in Acts 20:22-24), contrasts sharply with their emotional apprehension. They saw the potential suffering and sought to protect him, a natural and understandable reaction rooted in human affection. Their efforts were an expression of genuine care, not necessarily a lack of faith, but rather a powerful empathy for his predicted ordeal. Their attempt to "hinder" him reflects their desire for his safety and continued presence among them. This tension between human concern and divine will is a recurring theme in biblical narratives, demonstrating that even those deeply committed to God's work can struggle with accepting the inevitable hardships that come with it.