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Acts 21:1-40

Context

Paul’s Journey to Jerusalem

21:1 After¹ we² tore ourselves away³ from them, we put out to sea,⁴ and sailing a straight course,⁵ we came to Cos,⁶ on the next day to Rhodes,⁷ and from there to Patara.⁸ 21:2 We found⁹ a ship crossing over to Phoenicia,¹⁰ went aboard,¹¹ and put out to sea.¹² 21:3 After we sighted Cyprus¹³ and left it behind on our port side,¹⁴ we sailed on to Syria and put in¹⁵ at Tyre,¹⁶ because the ship was to unload its cargo there. 21:4 After we located¹⁷ the disciples, we stayed there¹⁸ seven days. They repeatedly told¹⁹ Paul through the Spirit²⁰ not to set foot²¹ in Jerusalem.²² 21:5 When²³ our time was over,²⁴ we left and went on our way. All of them, with their wives and children, accompanied²⁵ us outside of the city. After²⁶ kneeling down on the beach and praying,²⁷ 21:6 we said farewell²⁸ to one another.²⁹ Then³⁰ we went aboard the ship, and they returned to their own homes.³¹ 21:7 We continued the voyage from Tyre³² and arrived at Ptolemais,³³ and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left³⁴ and came to Caesarea,³⁵ and entered³⁶ the house of Philip the evangelist, who was one of the seven,³⁷ and stayed with him. 21:9 (He had four unmarried³⁸ daughters who prophesied.)³⁹

21:10 While we remained there for a number of days,⁴⁰ a prophet named Agabus⁴¹ came down from Judea. 21:11 He came⁴² to us, took⁴³ Paul’s belt,⁴⁴ tied⁴⁵ his own hands and feet with it,⁴⁶ and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over⁴⁷ to the Gentiles.’” 21:12 When we heard this, both we and the local people⁴⁸ begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking⁴⁹ my heart? For I am ready not only to be tied up,⁵⁰ but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded,⁵¹ we said no more except,⁵² “The Lord’s will be done.”⁵³

21:15 After these days we got ready⁵⁴ and started up⁵⁵ to Jerusalem. 21:16 Some of the disciples from Caesarea⁵⁶ came along with us too, and brought us to the house⁵⁷ of Mnason of Cyprus, a disciple from the earliest times,⁵⁸ with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly.⁵⁹ 21:18 The next day Paul went in with us to see James, and all the elders were there.⁶⁰ 21:19 When Paul⁶¹ had greeted them, he began to explain⁶² in detail⁶³ what God⁶⁴ had done among the Gentiles through his ministry. 21:20 When they heard this, they praised⁶⁵ God. Then they said to him, “You see, brother, how many thousands of Jews⁶⁶ there are who have believed, and they are all ardent observers⁶⁷ of the law.⁶⁸ 21:21 They have been informed about you – that you teach all the Jews now living⁶⁹ among the Gentiles to abandon⁷⁰ Moses, telling them not to circumcise their children⁷¹ or live⁷² according to our customs. 21:22 What then should we do? They will no doubt⁷³ hear that you have come. 21:23 So do what⁷⁴ we tell you: We have four men⁷⁵ who have taken⁷⁶ a vow;⁷⁷ 21:24 take them and purify⁷⁸ yourself along with them and pay their expenses,⁷⁹ so that they may have their heads shaved.⁸⁰ Then⁸¹ everyone will know there is nothing in what they have been told⁸² about you, but that you yourself live in conformity with⁸³ the law.⁸⁴ 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided⁸⁵ that they should avoid⁸⁶ meat that has been sacrificed to idols⁸⁷ and blood and what has been strangled⁸⁸ and sexual immorality.” 21:26 Then Paul took the men the next day,⁸⁹ and after he had purified himself⁹⁰ along with them, he went to the temple and gave notice⁹¹ of the completion of the days of purification,⁹² when⁹³ the sacrifice would be offered for each⁹⁴ of them. 21:27 When the seven days were almost over,⁹⁵ the Jews from the province of Asia⁹⁶ who had seen him in the temple area⁹⁷ stirred up the whole crowd⁹⁸ and seized⁹⁹ him, 21:28 shouting, “Men of Israel,¹⁰⁰ help! This is the man who teaches everyone everywhere against our people, our law,¹⁰¹ and this sanctuary!¹⁰² Furthermore¹⁰³ he has brought Greeks into the inner courts of the temple¹⁰⁴ and made this holy place ritually unclean!”¹⁰⁵ 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and¹⁰⁶ they assumed Paul had brought him into the inner temple courts.)¹⁰⁷ 21:30 The whole city was stirred up,¹⁰⁸ and the people rushed together.¹⁰⁹ They seized¹¹⁰ Paul and dragged him out of the temple courts,¹¹¹ and immediately the doors were shut. 21:31 While they were trying¹¹² to kill him, a report¹¹³ was sent up¹¹⁴ to the commanding officer¹¹⁵ of the cohort¹¹⁶ that all Jerusalem was in confusion.¹¹⁷ 21:32 He¹¹⁸ immediately took¹¹⁹ soldiers and centurions¹²⁰ and ran down to the crowd.¹²¹ When they saw¹²² the commanding officer¹²³ and the soldiers, they stopped beating¹²⁴ Paul. 21:33 Then the commanding officer¹²⁵ came up and arrested¹²⁶ him and ordered him to be tied up with two chains;¹²⁷ he¹²⁸ then asked who he was and what¹²⁹ he had done. 21:34 But some in the crowd shouted one thing, and others something else,¹³⁰ and when the commanding officer¹³¹ was unable¹³² to find out the truth¹³³ because of the disturbance,¹³⁴ he ordered Paul¹³⁵ to be brought into the barracks.¹³⁶ 21:35 When he came to the steps, Paul¹³⁷ had to be carried¹³⁸ by the soldiers because of the violence¹³⁹ of the mob, 21:36 for a crowd of people¹⁴⁰ followed them,¹⁴¹ screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks,¹⁴² he said¹⁴³ to the commanding officer,¹⁴⁴ “May I say¹⁴⁵ something to you?” The officer¹⁴⁶ replied,¹⁴⁷ “Do you know Greek?¹⁴⁸ 21:38 Then you’re not that Egyptian who started a rebellion¹⁴⁹ and led the four thousand men of the ‘Assassins’¹⁵⁰ into the wilderness¹⁵¹ some time ago?”¹⁵² 21:39 Paul answered,¹⁵³ “I am a Jew¹⁵⁴ from Tarsus in Cilicia, a citizen of an important city.¹⁵⁵ Please¹⁵⁶ allow me to speak to the people.” 21:40 When the commanding officer¹⁵⁷ had given him permission,¹⁵⁸ Paul stood¹⁵⁹ on the steps and gestured¹⁶⁰ to the people with his hand. When they had become silent,¹⁶¹ he addressed¹⁶² them in Aramaic,¹⁶³

[21:1] ¹tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1] ²sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1] ³tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1] ⁴tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1] ⁵tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1] ⁶sn Cos was an island in the Aegean Sea.

[21:1] ⁷sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1] ⁸sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2] ⁹tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2] ¹⁰sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2] ¹¹tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2] ¹²tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:3] ¹³sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3] ¹⁴sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3] ¹⁵tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3] ¹⁶sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:4] ¹⁷tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4] ¹⁸tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4] ¹⁹tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4] ²⁰sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4] ²¹tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4] ²²map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5] ²³tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5] ²⁴tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5] ²⁵tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5] ²⁶tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5] ²⁷sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6] ²⁸tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6] ²⁹sn These words are part of v. 5 in the standard critical Greek text.

[21:6] ³⁰tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6] ³¹tn Grk “to their own”; the word “homes” is implied.

[21:7] ³²sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7] ³³sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8] ³⁴tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8] ³⁵sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).

[21:8] ³⁶tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8] ³⁷sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9] ³⁸tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9] ³⁹sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10] ⁴⁰tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10] ⁴¹sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11] ⁴²tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11] ⁴³tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11] ⁴⁴sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11] ⁴⁵tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11] ⁴⁶tn The words “with it” are not in the Greek text, but are implied.

[21:11] ⁴⁷tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:12] ⁴⁸tn Or “the people there.”

[21:13] ⁴⁹tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13] ⁵⁰tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14] ⁵¹tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14] ⁵²tn Grk “we became silent, saying.”

[21:14] ⁵³sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15] ⁵⁴tn Or “we made preparations.”

[21:15] ⁵⁵tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:16] ⁵⁶sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16] ⁵⁷tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16] ⁵⁸tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:17] ⁵⁹tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18] ⁶⁰tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:19] ⁶¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19] ⁶²tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19] ⁶³tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19] ⁶⁴sn Note how Paul credited God with the success of his ministry.

[21:20] ⁶⁵tn Or “glorified.”

[21:20] ⁶⁶tn Grk “how many thousands there are among the Jews.”

[21:20] ⁶⁷tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20] ⁶⁸sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21] ⁶⁹tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21] ⁷⁰tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21] ⁷¹sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21] ⁷²tn Grk “or walk.”

[21:22] ⁷³tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:23] ⁷⁴tn Grk “do this that.”

[21:23] ⁷⁵tn Grk “There are four men here.”

[21:23] ⁷⁶tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23] ⁷⁷tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24] ⁷⁸sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24] ⁷⁹tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24] ⁸⁰tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24] ⁸¹tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24] ⁸²tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24] ⁸³tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24] ⁸⁴sn The law refers to the law of Moses.

[21:25] ⁸⁵tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25] ⁸⁶tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25] ⁸⁷tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25] ⁸⁸sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:26] ⁸⁹tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26] ⁹⁰tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26] ⁹¹tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26] ⁹²sn The days of purification refers to the days of ritual cleansing.

[21:26] ⁹³tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26] ⁹⁴tn Grk “for each one.”

[21:27] ⁹⁵tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27] ⁹⁶tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27] ⁹⁷tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27] ⁹⁸tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27] ⁹⁹tn Grk “and laid hands on.”

[21:28] ¹⁰⁰tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28] ¹⁰¹sn The law refers to the law of Moses.

[21:28] ¹⁰²tn Grk “this place.”

[21:28] ¹⁰³tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28] ¹⁰⁴tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28] ¹⁰⁵tn Or “and has defiled this holy place.”

[21:29] ¹⁰⁶tn Grk “whom.”

[21:29] ¹⁰⁷tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:30] ¹⁰⁸tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30] ¹⁰⁹tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30] ¹¹⁰tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30] ¹¹¹tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31] ¹¹²tn Grk “seeking.”

[21:31] ¹¹³tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31] ¹¹⁴tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31] ¹¹⁵tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[21:31] ¹¹⁶sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31] ¹¹⁷tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32] ¹¹⁸tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32] ¹¹⁹tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32] ¹²⁰sn See the note on the word centurion in 10:1.

[21:32] ¹²¹tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32] ¹²²tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32] ¹²³tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32] ¹²⁴sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:33] ¹²⁵tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33] ¹²⁶tn Grk “seized.”

[21:33] ¹²⁷tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33] ¹²⁸tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33] ¹²⁹tn Grk “and what it is”; this has been simplified to “what.”

[21:34] ¹³⁰tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34] ¹³¹tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34] ¹³²tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34] ¹³³tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34] ¹³⁴tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34] ¹³⁵tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34] ¹³⁶tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:35] ¹³⁷tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35] ¹³⁸sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35] ¹³⁹tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36] ¹⁴⁰tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

[21:36] ¹⁴¹tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[21:37] ¹⁴²tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37] ¹⁴³tn Grk “says” (a historical present).

[21:37] ¹⁴⁴tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37] ¹⁴⁵tn Grk “Is it permitted for me to say” (an idiom).

[21:37] ¹⁴⁶tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37] ¹⁴⁷tn Grk “said.”

[21:37] ¹⁴⁸sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:38] ¹⁴⁹tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38] ¹⁵⁰tn Grk “of the Sicarii.”

[21:38] ¹⁵¹tn Or “desert.”

[21:38] ¹⁵²tn Grk “before these days.”

[21:39] ¹⁵³tn Grk “said.”

[21:39] ¹⁵⁴tn Grk “a Jewish man.”

[21:39] ¹⁵⁵tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39] ¹⁵⁶tn Grk “I beg you.”

[21:40] ¹⁵⁷tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40] ¹⁵⁸tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ¹⁵⁹tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ¹⁶⁰tn Or “motioned.”

[21:40] ¹⁶¹tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40] ¹⁶²tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40] ¹⁶³tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.