Acts 9:30

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Acts 9:30 in Multiple Translations

Berean Standard Bible BSB

When the brothers learned of this, they took him down to Caesarea and sent him off to Tarsus.

King James Version KJV

Which when the brethren knew, they brought him down to Cæsarea, and sent him forth to Tarsus.

American Standard Version ASV

And when the brethren knew it, they brought him down to Cæsarea, and sent him forth to Tarsus.

Bible in Basic English BBE

And when the brothers had knowledge of it, they took him to Caesarea and sent him to Tarsus.

Free Bible Version FBV

When the brothers learned of this they took him to Caesarea, and sent him to Tarsus.

Geneva Bible 1599 GNV

But when the brethren knewe it, they brought him to Cesarea, and sent him forth to Tarsus.

Young's Literal Translation YLT

and the brethren having known, brought him down to Caesarea, and sent him forth to Tarsus.

World English Bible WEB

When the brothers knew it, they brought him down to Caesarea and sent him off to Tarsus.

Noah Webster Bible WBS

Which when the brethren knew, they brought him down to Cesarea, and sent him forth to Tarsus.

Douay-Rheims 1899 DRV

Which when the brethren had known, they brought him down to Caesarea, and sent him away to Tarsus.

Translation for Translators T4T

When the other believers heard that those Jews were planning to kill him, some of the believers took Saul down to Caesarea city. There they arranged for him to go by ship to Tarsus, his hometown.

Plain English Version PEV

The Christians heard about this, so they took Saul to the town called Caesarea and put him on a ship, and they sent him back to his home town, called Tarsus.

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Berean Amplified Bible — Acts 9:30

BAB

Word Study

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Acts 9:30 Interlinear (Deep Study)

BIB

GRK επιγνοντες δε οι αδελφοι κατηγαγον αυτον εις καισαρειαν και εξαπεστειλαν αυτον εις ταρσον

επιγνοντες epiginōskō G1921 to come to know Verb-2AAP-NPM

δε de G1161 then Conj

οι ho G3588 the/this/who Art-NPM

αδελφοι adelphos G80 brother Noun-NPM

κατηγαγον katagō G2609 to bring down Verb-2AAI-3P

αυτον autos G846 it/s/he Pron-ASM

εις eis G1519 toward Prep

καισαρειαν Kaisareia G2542 Caesarea Noun-ASF

και kai G2532 and Conj

εξαπεστειλαν exapostellō G1821 to send out/away Verb-AAI-3P

αυτον autos G846 it/s/he Pron-ASM

εις eis G1519 toward Prep

ταρσον Tarsos G5019 Tarsus Noun-ASF

Greek Word Study

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Greek Word Reference — Acts 9:30

επιγνοντες epiginōskō G1921 "to come to know" Verb-2AAP-NPM

To know something deeply, like recognizing a person or understanding a truth. In the Bible, it's used in Acts 25:10 and 1 Corinthians 13:12 to describe knowing God or others intimately.

Definition: ἐπι-γινώσκω [in LXX chiefly for נָכַר: hi., also for יָדַע, etc. ;] "directive" of γινώσκω (AR, Eph., 249), as in cl.; __1. to observe, perceive, discern, recognize; __(a) absol.: Act.25:10, 1Co.13:12; before ὅτι, Luk.1:22; τ. πνεύματι, before ὅτι, Mrk.2:8; __(b) with accusative of thing(s): Luk.1:4 5:22, Act.12:14 27:39, Rom.1:32, 2Co.1:13, Col.1:6, 1Ti.4:3; ἐν ἐαυτῷ, Mrk.5:30; before ὅτι, 1Co.14:37; __(with) with accusative of person(s): Mat.11:27 14:36 17:12, Mrk.6:33 (T, αὐτούς, but LTr., WH, R, omit the prop., and LTr., WH, txt., read ἔγνωσαν), Mrk.6:54 Luk.24:16, 31, 1Co.16:18, 2Co.1:14; before ἀπό, with genitive of thing(s), Mat.7:16, 20; before ὅτι, Act.3:10 4:13, 2Co.13:5; pass., 1Co.13:12; opposite to ἀγνοούμενοι, 2Co.6:9. __2. to discover, ascertain, determine: Act.9:30; before ὅτι, Luk.7:37 23:7, Act.19:34 22:29 24:11 28:1; with accusative of thing(s), before quæst., Act.23:28; δι᾽ ἣν αἰτίαν, Act.22:24; παρά, with genitive of person(s), before περ, with genitive of thing(s), Act.24:8; τ. ὁδὸν τῆς δικαιοσύνης, 2Pe.2:21 (cf. Lft., Col., 136; Cremer, 159; M, Pr., 113; AR, Eph., 248 ff.).† (AS)

Usage: Occurs in 38 NT verses. KJV: (ac-, have, take)know(-ledge, well), perceive See also: 1 Corinthians 13:12; Acts 28:1; Romans 1:32.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αδελφοι adelphos G80 "brother" Noun-NPM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

κατηγαγον katagō G2609 "to bring down" Verb-2AAI-3P

To bring down means to lead or guide someone downward, like in Acts 22:30. It involves moving someone or something from a higher place to a lower one, as seen in Romans 10:6. This word can also describe bringing a ship to land, like in Luke 5:11.

Definition: κατ-άγω [in LXX chiefly for יָרַד hi. ;] to bring down: with accusative of person(s), Act.22:30, Rom.10:6; id. before εἰς, Act.9:30 23:15, 20 23:28; as nautical term, to bring to land: τ. πλοῖον ἐπὶ τ. γῆν, Luk.5:11; pass., before εἰς, Act.27:3 2:12.† (AS)

Usage: Occurs in 10 NT verses. KJV: bring (down, forth), (bring to) land, touch See also: Acts 9:30; Acts 23:28; Romans 10:6.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

καισαρειαν Kaisareia G2542 "Caesarea" Noun-ASF

Caesarea was a city in Palestine, mentioned in Acts and the Gospels, where the apostles preached and ministered. It was an important Roman city, and the apostle Paul was imprisoned there. The city is also known as Caesarea Philippi, located at the foot of Lebanon.

Definition: Καισαρία (Rec. -άρεια), -ας, ἡ Cæsarea; __1. Cæsarea Philippi, at the foot of Lebanon: Mat.16:13, Mrk.8:27. __2. Cæsarea of Palestine, on the sea-coast: Act.8:4 9:30 10:1, 24 11:11 12:19 18:22 21:8, 16 23:23, 33 25:1, 4 25:6, 13.† (AS)

Usage: Occurs in 17 NT verses. KJV: Cæsarea See also: Acts 8:40; Acts 21:16; Matthew 16:13.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εξαπεστειλαν exapostellō G1821 "to send out/away" Verb-AAI-3P

To send someone out or away on a mission, as in Acts 22:21, where Paul is sent away to the Gentiles. This word means to dispatch or commission someone for a specific task or purpose.

Definition: ἐξ-απο-στέλλω [in LXX freq., chiefly for שָׁלַח pi. ;] __1. to send forth: with accusative of person(s), Act.7:12 12:11, Gal.4:4; τ. ἐπαγγελίαν, Luk.24:49; τ. πνεῦμα, Gal.4:6; [τ. κήρυγμα, Mrk.16:1-20, "shorter conclusion," WH ;] before εἰς, Act.22:21; pass., ὁ λόγος, Act.13:26. __2. to send away: with accusative of person(s), before εἰς, Act.9:30; before ἕως, Act.11:22; with inf., Act.17:14; κενόν, Luk.1:53 20:10-11.† (AS)

Usage: Occurs in 11 NT verses. KJV: send (away, forth, out) See also: Acts 7:12; Acts 22:21; Luke 20:11.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

ταρσον Tarsos G5019 "Tarsus" Noun-ASF

Tarsus was a city in Asia Minor where the Apostle Paul grew up, mentioned in Acts 9:30 and 11:25.

Definition: Ταρσός, -oῦ Tarsus, a city of Cilicia: Act.9:30 11:25 22:3.† (AS)

Usage: Occurs in 3 NT verses. KJV: Tarsus See also: Acts 9:30; Acts 11:25; Acts 22:3.

Study Notes — Acts 9:30

Show Verse Quote Highlights

Context
Cross References
Acts 9:30 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 9:30
Jamieson-Fausset-Brown on Acts 9:30
Matthew Poole's Commentary on Acts 9:30
Trapp's Commentary on Acts 9:30
Ellicott's Commentary on Acts 9:30
Adam Clarke's Commentary on Acts 9:30
Cambridge Bible on Acts 9:30
Barnes' Notes on Acts 9:30
Whedon's Commentary on Acts 9:30
Sermons on Acts 9:30

Context — Saul in Jerusalem

28So Saul stayed with them, moving about freely in Jerusalem and speaking boldly in the name of the Lord. 29He talked and debated with the Grecian Jews, but they tried to kill him.

30When the brothers learned of this, they took him down to Caesarea and sent him off to Tarsus.

31Then the church throughout Judea, Galilee, and Samaria experienced a time of peace. It grew in strength and numbers, living in the fear of the Lord and the encouragement of the Holy Spirit. 32As Peter traveled throughout the area, he went to visit the saints in Lydda.

Cross References

	Reference	Text (BSB)
1	Acts 11:25	Then Barnabas went to Tarsus to look for Saul,
2	Acts 8:40	But Philip appeared at Azotus and traveled through that region, preaching the gospel in all the towns until he came to Caesarea.
3	Acts 9:11	“Get up!” the Lord told him. “Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying.
4	Galatians 1:21	Later I went to the regions of Syria and Cilicia.
5	Matthew 10:23	When they persecute you in one town, flee to the next. Truly I tell you, you will not reach all the towns of Israel before the Son of Man comes.
6	Acts 9:24–25	but Saul learned of their plot. Day and night they watched the city gates in order to kill him. One night, however, his disciples took him and lowered him in a basket through a window in the wall.
7	Acts 17:10	As soon as night had fallen, the brothers sent Paul and Silas away to Berea. On arriving there, they went into the Jewish synagogue.
8	Matthew 16:13	When Jesus came to the region of Caesarea Philippi, He questioned His disciples: “Who do people say the Son of Man is?”
9	Acts 17:15	Those who escorted Paul brought him to Athens and then returned with instructions for Silas and Timothy to join him as soon as possible.

Acts 9:30 Summary

[This verse shows that the brothers took care of Saul by sending him to a safe place, Tarsus, because they knew his life was in danger, much like how God takes care of us when we are in trouble, as seen in Psalm 34:17-20. The brothers' actions demonstrate the importance of looking out for one another and prioritizing each other's well-being, as taught in Galatians 6:2. By sending Saul to Tarsus, the brothers were able to protect him from harm and allow him to continue his ministry in a safer environment. This verse encourages us to trust in God's sovereignty and care, just like Saul did, and to look out for one another in times of need.]

Frequently Asked Questions

Why did the brothers take Saul down to Caesarea and send him off to Tarsus?

The brothers took Saul to Caesarea and then sent him to Tarsus because they learned that the Grecian Jews were trying to kill him, as seen in Acts 9:29, and they wanted to protect his life, much like the disciples were warned and protected in Matthew 10:23.

What is the significance of Caesarea in this verse?

Caesarea was an important city in the Roman Empire, and it served as a major port, which would have provided a safe and efficient way for Saul to travel to Tarsus, as mentioned in Acts 9:30, similar to how the apostle Paul would later use this port to travel to other places, as seen in Acts 18:22.

How does this verse relate to Saul's ministry and calling?

This verse shows that even though Saul was called to minister to the Gentiles, as seen in Acts 9:15, he still needed the protection and care of the brothers, highlighting the importance of community and support in ministry, as emphasized in Galatians 6:2.

What can we learn from the brothers' actions in this verse?

The brothers' actions demonstrate the importance of looking out for one another and protecting each other from harm, as taught in Romans 12:10 and John 13:35, and this verse encourages us to prioritize the well-being and safety of our fellow believers.

Reflection Questions

How do you respond when you face opposition or danger in your own life, and what can you learn from the brothers' actions in this verse?
In what ways can you provide support and protection to your fellow believers, just like the brothers did for Saul?
What does this verse teach you about the importance of community and unity in the body of Christ, and how can you apply this to your own life?
How does this verse relate to your own experiences of feeling overwhelmed or in need of protection, and what comfort can you find in God's sovereignty and care?

Gill's Exposition on Acts 9:30

Which when the brethren knew,.... When the members of the church heard of it, by some means or another: they brought him down to Caesarea; not that which was before called Strato's tower, the same as

Jamieson-Fausset-Brown on Acts 9:30

Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.

Matthew Poole's Commentary on Acts 9:30

Caesarea; there were two towns of this name, one a coast town, spoken of, ; the other was called Caesarea Philippi, nigh Mount Lebanon. Tarsus, St. Paul’ s birth place, where amongst his relations and acquaintance they might hope he would be safe.

Trapp's Commentary on Acts 9:30

30 Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus. Ver. 30. To Tarsus] His own country, that he might there break the bread of life where he first drew the breath of life, as Bishop Jewel desired to do. Physician, heal thyself, that is, thine own native country, said they to our Saviour, Luke 4:23.

Ellicott's Commentary on Acts 9:30

(30) They brought him down to Cæsarea.—The fact that the brethren at Jerusalem took these measures for the Apostle’s safety may be noted as a proof of their friendship. At Cæsarea he would probably, as afterwards in Acts 21:8, find Philip, and the friend and the accuser of the proto-martyr met face to face as brethren. In returning to his home at Tarsus, from which he had been absent at the least for four years, and possibly for a much longer period, it would be natural for him to resume his old employment as a tent-maker. (See Note on Acts 18:3.) Thence, as from a centre, he did his work as an Evangelist in the regions of Cilicia (Galatians 1:21), where, in Acts 15:41, we find churches already organised, which had not been founded in what we call the first mission journey of Paul and Barnabas, and must therefore have been planted by the former at an earlier period. Here, for the present, we lose sight of him. It need hardly be said that the Cæsarea here spoken of is that on the sea-coast. Cæsarea Philippi is always distinguished by its special epithet.

Adam Clarke's Commentary on Acts 9:30

Verse 30. They brought him down to Caesarea] Calmet contends that this was Caesarea of Palestine, and not Caesarea Philippi; it being his opinion, and indeed that of others, that where this word occurs without any addition, in the New Testament, Caesarea of Palestine is meant, and not Caesarea Philippi. See Clarke on Acts 8:40. Sent him forth to Tarsus.] This was his own city; and it was right that he should proclaim to his own countrymen and relatives that Gospel through which he was become wise to salvation.

Cambridge Bible on Acts 9:30

30. Which when the brethren knew] Lit. “And when the brethren knew it.” The disciples were informed as those of Damascus had been of the plot in that city.they brought him down to Cesarea] i.e. to the seaport so called, not to Cæsarea Philippi, for the latter place was only touched by the road which led from Tyre to Damascus. The former was a place from which Tarsus could be reached either by sea or by the road which ran northward along the coast of Syria.and sent him forth to Tarsus] where he was born, and which perhaps, next to Jerusalem, would appear to be the best centre from which his work could be carried on. For an account of Tarsus and its fame as a seat of heathen learning, see Dict. of the Bible.

Barnes' Notes on Acts 9:30

To Cesarea - See the notes on Acts 8:40. And sent him forth to Tarsus - This was his native city. See the notes on Acts 9:11.

Whedon's Commentary on Acts 9:30

30. Cesarea—See note on Acts 8:40. To Tarsus—By sea or land? Probably by land.

Sermons on Acts 9:30

	Sermon	Description
	Guidelines for the Understanding of the Scriptues: Introduction by J. Vernon McGee	John Brown explains that 'prosanatithemi' signifies 'to impose a new burden' or 'to take counsel or advice of a person,' emphasizing the act of consulting with others for guidance.
	Comfort of the Spirit by Stephen Olford	In this sermon, the preacher emphasizes the importance of preaching the word of God with truth, passion, and clarity. He believes that exhortation, which includes a compassionate p
	Church History - Session 1 (The Book of Acts 2) by Edgar F. Parkyns	In this sermon, the speaker recounts the story of Peter and Cornelius from the book of Acts in the Bible. Peter, a Jew, receives a vision from God three times, which he initially s
	Desert Survival Series Pt 13- Moses the Servant of God by Don Courville	In this sermon, the speaker discusses Moses' fourth excuse for not going to Pharaoh. The speaker shares a personal story about a friend who spent time in prison and found a message
	How God Transforms Your Life by Danny Bond	In this sermon, the speaker focuses on the transformation of Saul into Paul and how God can transform anyone's life. The process of transformation begins with faith in Jesus Christ
	The Earnest of Heaven by C.H. Spurgeon	The sermon transcript discusses the joy in heaven when a lost sheep is found and when sinners repent. It emphasizes the joy and celebration among the angels and saints in heaven wh
	Skyland Conference 1979-08 Victorious Living by Aldy Fam Fanous	In this sermon, the speaker emphasizes the power of being on one's knees before the Lord. He uses the example of Saul of Tarsus, who was transformed after encountering Jesus on the