Friday, November 29, 2013

Deuteronomy 23:17

Deuteronomy 23:17

There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.

a. NLT: “No Israelite, whether man or woman, may become a temple prostitute.

b. NIV: No Israelite man or woman is to become a shrine prostitute.

c. Young’s Literal Translation: 'There is not a whore among the daughters of Israel, nor is there a whoremonger among the sons of Israel;

d. Amplified Bible: There shall be no cult prostitute among the daughters of Israel, neither shall there be a cult prostitute (a sodomite) among the sons of Israel.

e. Septuagint: There shall not be a harlot of the daughters of Israel, and there shall not be a fornicator of the sons of Israel; there shall not be an idolatress of the daughters of Israel, and there shall not be an initiated person of the sons of Israel.

f. Stone Edition Torah/Writings/Prophets: [In Jewish translations this verse is Deuteronomy 23:18] There shall not be a promiscuous woman among the daughters of Israel, and there shall not be a promiscuous man among the sons of Israel.

1.” There shall be no whore of the daughters of Israel…”

a. There shall be no whore [6948 * qedeshah][Gesenius: female temple prostitute, harlot.][Strong: a female devotee (i.e. prostitute):--harlot, whore.]

b. of the daughters 1323 * bath] [Strong: from 1129 (as feminine of 1121); a daughter (used in the same wide sense as other terms of relationship, literally and figuratively):--apple (of the eye), branch, company, daughter, X first, X old, + owl, town, village.]

c. of Israel [3478 * Yisra'el] [Strong: from 8280 and 410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity: --Israel.]

2. “…nor a sodomite of the sons of Israel.”

a. nor a sodomite [6945 * qadesh][Gesenius: male temple prostitute.][Strong: a (quasi) sacred person, i.e. (technically) a (male) devotee (by prostitution) to licentious idolatry:-- sodomite, unclean.]

1). This Hebrew word translated “sodomite” in Deuteronomy 23:17 is found a total of six times in the Old Testament. It is translated five times as “sodomite” and one time as “unclean”.

a). Job 36:14 They die in youth, and their life is among the unclean.

b). 1 Kings 14:24 And there were also sodomites  in the land: and they did according to all the abominations of the nations which the LORD cast out before the children of Israel.

c). 1 Kings 15:12 And he took away the sodomites out of the land, and removed all the idols that his fathers had made.

d). 1 Kings 22:46 And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.

e). 2 Kings 23:7 And he brake down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove.

2). These were not citizens of Sodom as the translation may imply, because by the time four of these instances are written of, beginning in Deuteronomy and proceeding chronologically through 2 Kings, Sodom and the other “cities of the plain”, had already been destroyed for approximately 400 years. The exception is the occurrence in Job 36:14, because some scholars (and I agree with them) believe Job is the oldest book in the Bible, that it pre-dates the five books of Moses, Deuteronomy being the last that Moses wrote.

3). Unger’s Bible Dictionary: Sodomite (Hebrew: qadesh, consecrated, devoted). The sodomites were not inhabitants of Sodom, not their descendants, but men consecrated to the unnatural vice of Sodom (Genesis 19:5; compare Romans 1:27) as a religious rite. This dreadful “consecration”, or rather desecration, was spread in different forms over Phoenicia, Syria, Phrygia, Assyria, Babylonia. Ashtaroth, the Greek Astarte, was its chief object. The term was especially applied to the emasculated priests of Cybele, called Galli, perhaps from the river Gallus in Bithynia, which was said to make those who drank it mad. In Deuteronomy 23:17, the toleration of a sodomite was expressly forbidden, and the pay received by a sodomite was not to be put into the temple treasury (v. 18). “The price of a dog” is a figurative expression used to denote the gains of a qadesh (sodomite), who was called kinaidos, by the Greeks, from the doglike manner in which he debased himself (see Revelation 22:15, where the unclean are called “dogs”).

4). Robert A. J. Gagnon, “The Bible And Homosexual Practice” pp. 100-102. “There is good evidence of homosexual cult prostitution in Israel during the period of the divided monarchy. A number of texts speak of the existence of qedesim (sg. qades, twice as a collective), literally, “holy/sanctified men,” “consecrated men,” “men dedicated to the deity” (Deuteronomy 23:17, 18; 1 Kings 14:24; 15:12; 22:46; 2 Kings 23:7; Job 36:14) The term is usally rendered in standard English translations to denote men at cult sites who engaged in homosexual prostitution: “male temple (or cult, shrine, sacred) prostitutes…the qedesim… men “whose masculinity had been transformed into feminity” by a goddess (Asherah? Astarte?)

5). Other different cultural examples are called assinnus, kurgarrus, and galli. They were all males, all temple prostitutes, and all sexually serviced males, yet consecrated to different goddesses. Some were castrated while some were not. Robert A. J. Gagnon writes of them, “men whose masculinity had been transformed into femininity by a goddess”. (The Bible And Homosexual Practice). It was from reading Gagnon’s book where I learned of the similarity between the ancient male temple prostitute and the contemporary transgendered (though not consecrated to a goddess). These are individuals who believe they are females, born anatomically as males but believe they are trapped in a male body, and males, born anatomically as female but believe they are a male trapped in a female body. What we are seeing in America and across the world is just a modern manifestation of this deception and confusion.

Tuesday, November 26, 2013

Job 36:14



Job 36:14

They die in youth, and their life is among the unclean.

a. [NLT] They die when they are young, after wasting their lives in immoral living.

b. [NIV] They die in their youth, among male prostitutes of the shrines.

1. “They die in youth…”

a. die [4191 * muwth][Strong: a primitive root: to die (literally or figuratively); causatively, to kill:--X at all, X crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), X must needs, slay, X surely, X very suddenly, X in (no) wise.]

b. youth [5290 * no’ar][Strong: from 'na`ar' (5287); (abstractly) boyhood (compare 'na`ar' (5288)):--child, youth.]

c. The life expectancy of male temple prostitutes was shortened by their sexual behavior. There is no new thing under the sun. Though homosexual groups deny there legitimacy, studies confirm the life expectancy of homosexuals is less than heterosexuals because of their dangerous sexual practices. These homosexual practices open those who engage in them to diseases that otherwise they would not be susceptible to if they did not engage in them.  

2. “…and their life is among the unclean.”

a. life [2416 * chay][Strong: alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively:--+ age, alive, appetite, (wild) beast, company, congregation, life(-time), live(-ly), living (creature, thing), maintenance, + merry, multitude, + (be) old, quick, raw, running, springing, troop.]

b. unclean [6945 * qadesh][Gesenius: a sodomite, consecrated to Astarte or Venus, and prostituting himself in her honor.] [Strong: a (quasi) sacred person, i.e. (technically) a (male) devotee (by prostitution) to licentious idolatry:-- sodomite, unclean.

c. This Hebrew word translated “unclean” in Job 36:14 is found a total of six times in the Old Testament. This is the only time it is translated “unclean”. In the other five examples it is translated “sodomite”. These were not citizens of Sodom as the word may appear to imply. By the time these five instances beginning in Deuteronomy are occurring and subsequently written down, “the cities of the plain”, including Sodom had already been destroyed for approximately 400 years.

1). Unger’s Bible Dictionary: Sodomite (Hebrew: qadesh, consecrated, devoted). The sodomites were not inhabitants of Sodom, not their descendants, but men consecrated to the unnatural vice of Sodom (Genesis 19:5; compare Romans 1:27) as a religious rite. This dreadfull “consecration”, or rather desecration, was spread in different forms over Phoenicia, Syria, Phrygia, Assyria, Babylonia. Ashtaroth, the Greek Astarte, was it chief object. The term was especially applied to the emasculated priests of Cybele, called Galli, perhaps from the river Gallus in Bithynia, which was said to make those who drank it mad. In Deuteronomy 23:17, the toleration of a sodomite was expressly forbidden, and the pay received by a sodomite was not to be put into the temple treasury (v. 18). “The price of a dog” is a figurative expression used to denote the gains of a qadesh (sodomite), who was called kinaidos, by the Greeks, from the doglike manner in which he debased himself (see Revelation 22:15, where the unclean are called “dogs”).

2). Other different cultural examples are called assinnus, kurgarrus, and galli. They were all males, all temple prostitutes, and all sexually serviced males, yet consecrated to different goddesses. Some were castrated while some were not. Robert A. J. Gagnon writes of them, “men whose masculinity had been transformed into femininity by a goddess”. (The Bible And Homosexual Practice). It was from reading Gagnon’s book where I learned of the similarity between the ancient male temple prostitute and the contemporary transgendered (though not consecrated to a goddess). These are individuals who believe they are females, born anatomically as males but believe they are trapped in a male body, and males, born anatomically as female but believe they are a male trapped in a female body.      

d. Five other instances.

1). Deuteronomy 23:17, 18 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.

2). 1 Kings 14:24 And there were also sodomites  in the land: and they did according to all the abominations of the nations which the LORD cast out before the children of Israel.

3). 1 Kings 15:12 And he took away the sodomites out of the land, and removed all the idols that his fathers had made.

4). 1 Kings 22:46 And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.

5). 2 Kings 23:7 And he brake down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove.

e. There is no new thing under the sun. Contemporary examples of “sodomites” (male temple prostitutes), are those who claim to be transgendered. A definite difference between the two, contemporary and ancient, would be the idolatrous religious characteristic. In the ancient example, those who were male transgendered (females trapped in a male body), had a idolatrous religious outlet in temple prostitution. The demonic deception they believed was they were the way they were, i.e. females in male bodies, because they were made that way by the particular goddess they were consecrated to and thus allowed other men to use them sexually believing they were worshipping the goddess. This is no doubt the reason for the commandment in Deuteronomy.

1). Deuteronomy 22:5 The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.

2). Cross dressing was practiced by sodomites, the male temple prostitutes. There is no new thing under the sun.

f. If the book of Job was written previous to Deuteronomy as many scholars believe, then Biblically, sodomites or male temple prostitutes existed before the exodus of Israel from Egypt and all six of the instances, the one in Job and the other five examples listed above of the occurrence of “sodomite” are listed in chronological order. The example of Deuteronomy 23:17, 18 occurred approximately in 1451 B.C. After the kingdom divided, the following examples are listed are only from the kingdom of Judah (the southern kingdom). The example in 1 Kings 14:24 occurred during Rehoboam’s reign approximately between 931B.C. and 913B.C. The example in 1 Kings 15:12 occurred during Asa’s reign when he executed the religious reforms in obedience to God. This was approximately between 911B.C. and 870 B.C.  The example in 1 Kings 22:46 occurred in Jehoshaphat’s reign between 873 B.C. and 848 B.C.  Lastly, the example in 2 Kings 23:7 took place in Josiah’s reign between 640 B.C. and 609 B.C.

1). During Rehoboam’s reign (931 B.C.—913 B.C.) the kingdom degenerated to those who practiced all the sexual sins of the Canaanites. During Asa’s reign (between 911 B.C. and 870 B.C.) he executed religious and spiritual reforms in obedience to God, removing the homosexuals/male temple prostitutes/transgender out of the land. What Asa failed to accomplish during his reign, his son Jehoshaphat completed during his reign between 873 B.C. and 848 B.C. Between the years 848 B.C. and 640 B.C. Judah degenerated again to the degree homosexuality/male temple prostitutes/transgender had infiltrated Jerusalem’s temple worship. Josiah, the godly king executed many religious spiritual reforms, including removing the temple prostitutes from the land.       

Thursday, November 21, 2013

Genesis 9:20-25



Genesis 9:20-25

And Noah began to be an husbandman, and he planted a vineyard:
And he drank of the wine, and was drunken; and he was uncovered within his tent.
And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.
And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness.
And Noah awoke from his wine, and knew what his younger son had done unto him.
And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

1. “And Ham, the father of Canaan, saw the nakedness of his father…”

a. The phrase “uncover the nakedness” is a euphemism for sexual intercourse. It is used in Leviticus 18:6-19.

1). Leviticus 18:6-19 None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the Lord.
The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.
The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness.
The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover.
The nakedness of thy son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness.
The nakedness of thy father's wife's daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.
Thou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman.
Thou shalt not uncover the nakedness of thy mother's sister: for she is thy mother's near kinswoman.
Thou shalt not uncover the nakedness of thy father's brother, thou shalt not approach to his wife: she is thine aunt.
Thou shalt not uncover the nakedness of thy daughter in law: she is thy son's wife; thou shalt not uncover her nakedness.
Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.
Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness.
Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time.
Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.

b. It is also found in Ezekiel.

1). Ezekiel 16:36, 37 Thus saith the Lord God; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;
Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.

2). Ezekiel 23:10 These discovered her nakedness: they took her sons and her daughters, and slew her with the sword: and she became famous among women; for they had executed judgment upon her.

c. Some scholars believe that Ham raped his father, and hence the curse upon Canaan in Genesis 9:25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. It is also interesting that the Canaanites had laws (“ordinances” Leviticus 18:3), presumeably to protect those who wanted to participate in all forms of sexual immorality.

Tuesday, November 19, 2013

Colossians 4:10


Colossians 4:10

Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)

a. NLT: Aristarchus, who is in prison with me, sends you his greetings, and so does Mark, Barnabas’s cousin. As you were instructed before, make Mark welcome if he comes your way.

b. NIV: My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.)

c. YLT: Salute you doth Aristarchus, my fellow-captive, and Marcus, the nephew of Barnabas, (concerning whom ye did receive commands -- if he may come unto you receive him,)

d. Amplified Bible Classic: Aristarchus my fellow prisoner wishes to be remembered to you, as does Mark the relative of Barnabas. You received instructions concerning him; if he comes to you give him a [hearty] welcome.

e. Worrell Translation:  Aristarchus, my fellow-captive, salutes you, and Mark, the cousin of Barnabas, concerning whom ye received commandments (if he come to you receive him).

f. Wuest Translation: There greet you Aristarchus, my fellow prisoner, and Mark, the cousin of Barnabas, concerning whom you received orders; if he comes to you, receive him,

1. “Aristarchus my fellowprisoner saluteth you…”

a. Aristarchus [Strong: 708 Aristarchos ar-is'-tar-khos from the same as 712 and 757; best ruling; Aristarchus, a Macedonian:--Aristarchus.] [Thayer: best ruling.]

1). Aristarchus was from Thessalonica.

a). Acts 20:4 And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.

b). Acts 27:2 And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us.

c). Unger’s Bible Dictionary: A native of Thessalonica, and a faithful adherent of the apostle Paul in his labors. He became the companion of Paul on his third missionary tour, accompanying him to Ephesus, where he was sized and nearly killed in the tumult raised by the silversmiths under Demetrius (Acts 19:29), A.D.59. He left that city accompanying Paul to Greece, thence to Asia (Acts 20:4), and subsequently to Rome (Acts 27:2), whether he was sent as a prisoner, or became such while there (Philemon 24), for Paul calls him his “fellow-prisoner. (Colossians 4:10). Tradition makes him to have suffered martyrdom in the time of Nero.

b. my [Strong: 3450 mou moo the simpler form of 1700; of me:--I, me, mine (own), my.]

c. fellowprisoner [Strong: 4869 sunaichmalotos soon-aheekh-mal'-o-tos from 4862 and 164; a co-captive:--fellowprisoner.]

d. saluteth [Strong: 782 aspazomai as-pad'-zom-ahee from 1 (as a particle of union) and a presumed form of 4685; to enfold in the arms, i.e. (by implication) to salute, (figuratively) to welcome:--embrace, greet, salute, take leave.]

e. you [Strong: 5209 humas hoo-mas' accusative case of 5210; you (as the objective of a verb or preposition):--ye, you (+ -ward), your (+ own).]

2. “…and Marcus, sister's son to Barnabas…”

a. and [2532 * kai] [Strong: apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. Marcus [Strong: 3138 Markos mar'-kos of Latin origin; Marcus, a Christian:--Marcus, Mark.]

c. sisters’ son [Strong: 431 anepsios an-eps'-ee-os from 1 (as a particle of union) and an obsolete nepos (a brood); properly, akin, i.e. (specially) a cousin:--sister's son.] [Vine: in Colosssians 4:10 denotes a "cousin" rather than a nephew (AV, "sister's son"). "Cousin" is its meaning in various periods of Greek writers. In this sense it is used in the Sept., in Number 36:11. In later writings it denotes a nephew; hence the AV rendering. As Lightfoot says, there is no reason to suppose that the Apostle would have used it in any other than its proper sense. We are to understand, therefore, that Mark was the cousin of Barnabas.]

d. Barnabas [Strong: 921 Barnabas bar-nab'-as of Chaldee origin (1247 and 5029); son of Nabas (i.e. prophecy); Barnabas, an Israelite:--Barnabas.]

1). The first time we see Mark is when Peter is divinely rescued from prison and he fled to Mary, Mark’s mother’s house.

a). Acts 12:11, 12 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
12:12 And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.

2). When Barnabas and Saul/Paul returned to Antioch from Jerusalem after delivering the contributions in Acts 12:25.

a). Acts 12:25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

3. “…(touching whom ye received commandments…”

a. touching [Strong: 4012 peri per-ee' from the base of 4008; properly, through (all over), i.e. around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period):--(there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with. In comparative, it retains substantially the same meaning of circuit (around), excess (beyond), or completeness (through).]

b. whom [Strong: 3739 hos hos, including feminine he hay, and neuter ho ho probably a primary word (or perhaps a form of the article 3588); the relatively (sometimes demonstrative) pronoun, who, which, what, that:--one, (an-, the) other, some, that, what, which, who(-m, -se), etc.]

c. ye received [Strong: 2983 lambano lam-ban'-o a prolonged form of a primary verb, which is use only as an alternate in certain tenses; to take (in very many applications, literally and figuratively (properly objective or active, to get hold of; whereas 1209 is rather subjective or passive, to have offered to one; while 138 is more violent, to seize or remove)):--accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up).]

d. commandments [Strong: 1785 entole en-tol-ay' from 1781; injunction, i.e. an authoritative prescription:--commandment, precept.]

4. “…if he come unto you, receive him;)”

a. if [Strong: 1437 ean eh-an' from 1487 and 302; a conditional particle; in case that, provided, etc.; often used in connection with other particles to denote indefiniteness or uncertainty:--before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever).]

b. he come [Strong: 2064 erchomai er'-khom-ahee middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (middle voice) eleuthomai el-yoo'-thom-ahee, or (active) eltho el'-tho, which do not otherwise occur) to come or go (in a great variety of applications, literally and figuratively):--accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set.]

c. unto [Strong: 4314 pros pros a strengthened form of 4253; a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated):--about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in). In the comparative case, it denotes essentially the same applications, namely, motion towards, accession to, or nearness at.]

d. you [Strong: 5209 humas hoo-mas' accusative case of 5210; you (as the objective of a verb or preposition):--ye, you (+ -ward), your (+ own).]

e. receive [Strong: 1209 dechomai dekh'-om-ahee middle voice of a primary verb; to receive (in various applications, literally or figuratively):--accept, receive, take.]

f. him [Strong: 846 autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--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.]

1). John Mark joined Barnabas and Saul on the first missionary tour.

a). Acts 13:1-5 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
13:3 And when they had fasted and prayed, and laid their hands on them, they sent them away.
13:4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
13:5And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.

2). For some unknown reason John Mark left the group not long after they started and returned to Jerusalem. Though the reason is unknown, some have speculated why.

a). Stanley Horton, The Book Of Acts, “At Perga John Mark left (deserted) them and returned to Jerusalem. Later (Acts 15:38) it is implied that Mark left them in the lurch when they really needed him. It may be that the work became more difficult as they encountered unfamiliar territory on the mainland. Some have suggested that since Mark was from a wealthy home where there were servants, he decided to go home where life would be easier. Others suggest he left because he resented the fact that his cousin Barnabas [actually Barnabas was his uncle] was no longer the leader. In any case, Paul looked at this as an almost inexcusable failure on the part of Mark.”

3). John Mark’s decision here caused Paul to later reject him from re-joining their team to take a second loop of the first missionary tour. It also produced a rift between Paul and Barnabas and caused them to separate into two separate missionary groups.

a). Acts 15:35-40 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
15:36 And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.
15:37 And Barnabas determined to take with them John, whose surname was Mark.
15:38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
15:39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
15:40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

4). As the text of Colossians 4:10 declares that some years later in Paul’s ministry, John Mark who became known as Marcus, ministered with him and also with Peter.

a). Colossians 4:10 Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)

b). Philemon 1:24  Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.

c). 1 Peter 5:13 The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.

5). Mark also later wrote the Book of Mark.