Discovery BoxActs 21:11-40
Context21:11 He came 1 to us, took 2 Paul’s belt, 3 tied 4 his own hands and feet with it, 5 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 over 6 to the Gentiles.’” 21:12 When we heard this, both we and the local people 7 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 8 my heart? For I am ready not only to be tied up, 9 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 10 we said no more except, 11 “The Lord’s will be done.” 12
21:15 After these days we got ready 13 and started up 14 to Jerusalem. 21:16 Some of the disciples from Caesarea 15 came along with us too, and brought us to the house 16 of Mnason of Cyprus, a disciple from the earliest times, 17 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 18 21:18 The next day Paul went in with us to see James, and all the elders were there. 19 21:19 When Paul 20 had greeted them, he began to explain 21 in detail 22 what God 23 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 24 God. Then they said to him, “You see, brother, how many thousands of Jews 25 there are who have believed, and they are all ardent observers 26 of the law. 27 21:21 They have been informed about you – that you teach all the Jews now living 28 among the Gentiles to abandon 29 Moses, telling them not to circumcise their children 30 or live 31 according to our customs. 21:22 What then should we do? They will no doubt 32 hear that you have come. 21:23 So do what 33 we tell you: We have four men 34 who have taken 35 a vow; 36 21:24 take them and purify 37 yourself along with them and pay their expenses, 38 so that they may have their heads shaved. 39 Then 40 everyone will know there is nothing in what they have been told 41 about you, but that you yourself live in conformity with 42 the law. 43 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 44 that they should avoid 45 meat that has been sacrificed to idols 46 and blood and what has been strangled 47 and sexual immorality.” 21:26 Then Paul took the men the next day, 48 and after he had purified himself 49 along with them, he went to the temple and gave notice 50 of the completion of the days of purification, 51 when 52 the sacrifice would be offered for each 53 of them. 21:27 When the seven days were almost over, 54 the Jews from the province of Asia 55 who had seen him in the temple area 56 stirred up the whole crowd 57 and seized 58 him, 21:28 shouting, “Men of Israel, 59 help! This is the man who teaches everyone everywhere against our people, our law, 60 and this sanctuary! 61 Furthermore 62 he has brought Greeks into the inner courts of the temple 63 and made this holy place ritually unclean!” 64 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 65 they assumed Paul had brought him into the inner temple courts.) 66 21:30 The whole city was stirred up, 67 and the people rushed together. 68 They seized 69 Paul and dragged him out of the temple courts, 70 and immediately the doors were shut. 21:31 While they were trying 71 to kill him, a report 72 was sent up 73 to the commanding officer 74 of the cohort 75 that all Jerusalem was in confusion. 76 21:32 He 77 immediately took 78 soldiers and centurions 79 and ran down to the crowd. 80 When they saw 81 the commanding officer 82 and the soldiers, they stopped beating 83 Paul. 21:33 Then the commanding officer 84 came up and arrested 85 him and ordered him to be tied up with two chains; 86 he 87 then asked who he was and what 88 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 89 and when the commanding officer 90 was unable 91 to find out the truth 92 because of the disturbance, 93 he ordered Paul 94 to be brought into the barracks. 95 21:35 When he came to the steps, Paul 96 had to be carried 97 by the soldiers because of the violence 98 of the mob, 21:36 for a crowd of people 99 followed them, 100 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 101 he said 102 to the commanding officer, 103 “May I say 104 something to you?” The officer 105 replied, 106 “Do you know Greek? 107 21:38 Then you’re not that Egyptian who started a rebellion 108 and led the four thousand men of the ‘Assassins’ 109 into the wilderness 110 some time ago?” 111 21:39 Paul answered, 112 “I am a Jew 113 from Tarsus in Cilicia, a citizen of an important city. 114 Please 115 allow me to speak to the people.” 21:40 When the commanding officer 116 had given him permission, 117 Paul stood 118 on the steps and gestured 119 to the people with his hand. When they had become silent, 120 he addressed 121 them in Aramaic, 122
[21:11] 1 tn 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] 2 tn 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] 3 sn 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] 4 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 5 tn The words “with it” are not in the Greek text, but are implied.
[21:11] 6 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
[21:12] 7 tn Or “the people there.”
[21:13] 8 tn 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] 9 tn 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] 10 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
[21:14] 11 tn Grk “we became silent, saying.”
[21:14] 12 sn “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] 13 tn Or “we made preparations.”
[21:15] 14 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
[21:16] 15 sn 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] 16 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
[21:16] 17 tn 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] 18 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
[21:18] 19 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
[21:19] 20 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:19] 21 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
[21:19] 22 tn 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] 23 sn Note how Paul credited God with the success of his ministry.
[21:20] 25 tn Grk “how many thousands there are among the Jews.”
[21:20] 26 tn 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] 27 sn 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] 28 tn 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] 29 tn 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] 30 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
[21:22] 32 tn 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] 33 tn Grk “do this that.”
[21:23] 34 tn Grk “There are four men here.”
[21:23] 35 tn 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] 36 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
[21:24] 37 sn 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] 38 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
[21:24] 39 tn 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] 40 tn 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] 41 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
[21:24] 42 tn 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] 43 sn The law refers to the law of Moses.
[21:25] 44 tn 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] 45 tn 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] 46 tn 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] 47 sn 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] 48 tn 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] 49 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
[21:26] 50 tn 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] 51 sn The days of purification refers to the days of ritual cleansing.
[21:26] 52 tn 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] 53 tn Grk “for each one.”
[21:27] 54 tn 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] 55 tn 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] 56 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
[21:27] 57 tn 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] 58 tn Grk “and laid hands on.”
[21:28] 59 tn 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] 60 sn The law refers to the law of Moses.
[21:28] 61 tn Grk “this place.”
[21:28] 62 tn 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] 63 tn 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] 64 tn Or “and has defiled this holy place.”
[21:29] 66 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
[21:30] 67 tn On this term see BDAG 545 s.v. κινέω 2.b.
[21:30] 68 tn 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] 69 tn 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] 70 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
[21:31] 72 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
[21:31] 73 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
[21:31] 74 tn 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] 75 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
[21:31] 76 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
[21:32] 77 tn 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] 78 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
[21:32] 79 sn See the note on the word centurion in 10:1.
[21:32] 80 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
[21:32] 81 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
[21:32] 82 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:32] 83 sn 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] 84 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:33] 86 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
[21:33] 87 tn 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] 88 tn Grk “and what it is”; this has been simplified to “what.”
[21:34] 89 tn 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] 90 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
[21:34] 91 tn 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] 92 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
[21:34] 93 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
[21:34] 94 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[21:34] 95 tn 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] 96 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:35] 97 sn 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] 98 tn This refers to mob violence (BDAG 175 s.v. βία b).
[21:36] 99 tn 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] 100 tn 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] 101 tn 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] 102 tn Grk “says” (a historical present).
[21:37] 103 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
[21:37] 104 tn Grk “Is it permitted for me to say” (an idiom).
[21:37] 105 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
[21:37] 107 sn “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] 108 tn 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] 109 tn Grk “of the Sicarii.”
[21:38] 111 tn Grk “before these days.”
[21:39] 113 tn Grk “a Jewish man.”
[21:39] 114 tn 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] 115 tn Grk “I beg you.”
[21:40] 116 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
[21:40] 117 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 118 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 120 tn 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] 121 tn 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] 122 tn 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.
