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Acts 21:4-40

Context
21:4 After we located¹ the disciples, we stayed there² seven days. They repeatedly told³ Paul through the Spirit⁴ not to set foot⁵ in Jerusalem.⁶ 21:5 When⁷ our time was over,⁸ we left and went on our way. All of them, with their wives and children, accompanied⁹ us outside of the city. After¹⁰ kneeling down on the beach and praying,¹¹ 21:6 we said farewell¹² to one another.¹³ Then¹⁴ we went aboard the ship, and they returned to their own homes.¹⁵ 21:7 We continued the voyage from Tyre¹⁶ and arrived at Ptolemais,¹⁷ and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left¹⁸ and came to Caesarea,¹⁹ and entered²⁰ the house of Philip the evangelist, who was one of the seven,²¹ and stayed with him. 21:9 (He had four unmarried²² daughters who prophesied.)²³

21:10 While we remained there for a number of days,²⁴ a prophet named Agabus²⁵ came down from Judea. 21:11 He came²⁶ to us, took²⁷ Paul’s belt,²⁸ tied²⁹ his own hands and feet with it,³⁰ 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 over³¹ to the Gentiles.’” 21:12 When we heard this, both we and the local people³² begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking³³ my heart? For I am ready not only to be tied up,³⁴ but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded,³⁵ we said no more except,³⁶ “The Lord’s will be done.”³⁷

21:15 After these days we got ready³⁸ and started up³⁹ to Jerusalem. 21:16 Some of the disciples from Caesarea⁴⁰ came along with us too, and brought us to the house⁴¹ of Mnason of Cyprus, a disciple from the earliest times,⁴² with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly.⁴³ 21:18 The next day Paul went in with us to see James, and all the elders were there.⁴⁴ 21:19 When Paul⁴⁵ had greeted them, he began to explain⁴⁶ in detail⁴⁷ what God⁴⁸ had done among the Gentiles through his ministry. 21:20 When they heard this, they praised⁴⁹ God. Then they said to him, “You see, brother, how many thousands of Jews⁵⁰ there are who have believed, and they are all ardent observers⁵¹ of the law.⁵² 21:21 They have been informed about you – that you teach all the Jews now living⁵³ among the Gentiles to abandon⁵⁴ Moses, telling them not to circumcise their children⁵⁵ or live⁵⁶ according to our customs. 21:22 What then should we do? They will no doubt⁵⁷ hear that you have come. 21:23 So do what⁵⁸ we tell you: We have four men⁵⁹ who have taken⁶⁰ a vow;⁶¹ 21:24 take them and purify⁶² yourself along with them and pay their expenses,⁶³ so that they may have their heads shaved.⁶⁴ Then⁶⁵ everyone will know there is nothing in what they have been told⁶⁶ about you, but that you yourself live in conformity with⁶⁷ the law.⁶⁸ 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided⁶⁹ that they should avoid⁷⁰ meat that has been sacrificed to idols⁷¹ and blood and what has been strangled⁷² and sexual immorality.” 21:26 Then Paul took the men the next day,⁷³ and after he had purified himself⁷⁴ along with them, he went to the temple and gave notice⁷⁵ of the completion of the days of purification,⁷⁶ when⁷⁷ the sacrifice would be offered for each⁷⁸ of them. 21:27 When the seven days were almost over,⁷⁹ the Jews from the province of Asia⁸⁰ who had seen him in the temple area⁸¹ stirred up the whole crowd⁸² and seized⁸³ him, 21:28 shouting, “Men of Israel,⁸⁴ help! This is the man who teaches everyone everywhere against our people, our law,⁸⁵ and this sanctuary!⁸⁶ Furthermore⁸⁷ he has brought Greeks into the inner courts of the temple⁸⁸ and made this holy place ritually unclean!”⁸⁹ 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and⁹⁰ they assumed Paul had brought him into the inner temple courts.)⁹¹ 21:30 The whole city was stirred up,⁹² and the people rushed together.⁹³ They seized⁹⁴ Paul and dragged him out of the temple courts,⁹⁵ and immediately the doors were shut. 21:31 While they were trying⁹⁶ to kill him, a report⁹⁷ was sent up⁹⁸ to the commanding officer⁹⁹ of the cohort¹⁰⁰ that all Jerusalem was in confusion.¹⁰¹ 21:32 He¹⁰² immediately took¹⁰³ soldiers and centurions¹⁰⁴ and ran down to the crowd.¹⁰⁵ When they saw¹⁰⁶ the commanding officer¹⁰⁷ and the soldiers, they stopped beating¹⁰⁸ Paul. 21:33 Then the commanding officer¹⁰⁹ came up and arrested¹¹⁰ him and ordered him to be tied up with two chains;¹¹¹ he¹¹² then asked who he was and what¹¹³ he had done. 21:34 But some in the crowd shouted one thing, and others something else,¹¹⁴ and when the commanding officer¹¹⁵ was unable¹¹⁶ to find out the truth¹¹⁷ because of the disturbance,¹¹⁸ he ordered Paul¹¹⁹ to be brought into the barracks.¹²⁰ 21:35 When he came to the steps, Paul¹²¹ had to be carried¹²² by the soldiers because of the violence¹²³ of the mob, 21:36 for a crowd of people¹²⁴ followed them,¹²⁵ screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks,¹²⁶ he said¹²⁷ to the commanding officer,¹²⁸ “May I say¹²⁹ something to you?” The officer¹³⁰ replied,¹³¹ “Do you know Greek?¹³² 21:38 Then you’re not that Egyptian who started a rebellion¹³³ and led the four thousand men of the ‘Assassins’¹³⁴ into the wilderness¹³⁵ some time ago?”¹³⁶ 21:39 Paul answered,¹³⁷ “I am a Jew¹³⁸ from Tarsus in Cilicia, a citizen of an important city.¹³⁹ Please¹⁴⁰ allow me to speak to the people.” 21:40 When the commanding officer¹⁴¹ had given him permission,¹⁴² Paul stood¹⁴³ on the steps and gestured¹⁴⁴ to the people with his hand. When they had become silent,¹⁴⁵ he addressed¹⁴⁶ them in Aramaic,¹⁴⁷

[21:4] ¹tn 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] ²tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4] ³tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4] ⁴sn 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] ⁵tn 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] ⁶map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5] ⁷tn 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] ⁸tn 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] ⁹tn 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] ¹⁰tn 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] ¹¹sn 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] ¹²tn 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] ¹³sn These words are part of v. 5 in the standard critical Greek text.

[21:6] ¹⁴tn 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] ¹⁵tn Grk “to their own”; the word “homes” is implied.

[21:7] ¹⁶sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7] ¹⁷sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8] ¹⁸tn 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] ¹⁹sn 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] ²⁰tn 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] ²¹sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9] ²²tn 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] ²³sn 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] ²⁴tn 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] ²⁵sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11] ²⁶tn 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] ²⁷tn 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] ²⁸sn 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] ²⁹tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11] ³⁰tn The words “with it” are not in the Greek text, but are implied.

[21:11] ³¹tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:12] ³²tn Or “the people there.”

[21:13] ³³tn 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] ³⁴tn 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] ³⁵tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14] ³⁶tn Grk “we became silent, saying.”

[21:14] ³⁷sn “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] ³⁸tn Or “we made preparations.”

[21:15] ³⁹tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:16] ⁴⁰sn 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] ⁴¹tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16] ⁴²tn 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] ⁴³tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18] ⁴⁴tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:19] ⁴⁵tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19] ⁴⁶tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19] ⁴⁷tn 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] ⁴⁸sn Note how Paul credited God with the success of his ministry.

[21:20] ⁴⁹tn Or “glorified.”

[21:20] ⁵⁰tn Grk “how many thousands there are among the Jews.”

[21:20] ⁵¹tn 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] ⁵²sn 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] ⁵³tn 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] ⁵⁴tn 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] ⁵⁵sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21] ⁵⁶tn Grk “or walk.”

[21:22] ⁵⁷tn 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] ⁵⁸tn Grk “do this that.”

[21:23] ⁵⁹tn Grk “There are four men here.”

[21:23] ⁶⁰tn 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] ⁶¹tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24] ⁶²sn 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] ⁶³tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24] ⁶⁴tn 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] ⁶⁵tn 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] ⁶⁶tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24] ⁶⁷tn 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] ⁶⁸sn The law refers to the law of Moses.

[21:25] ⁶⁹tn 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] ⁷⁰tn 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] ⁷¹tn 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] ⁷²sn 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] ⁷³tn 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] ⁷⁴tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26] ⁷⁵tn 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] ⁷⁶sn The days of purification refers to the days of ritual cleansing.

[21:26] ⁷⁷tn 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] ⁷⁸tn Grk “for each one.”

[21:27] ⁷⁹tn 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] ⁸⁰tn 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] ⁸¹tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27] ⁸²tn 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] ⁸³tn Grk “and laid hands on.”

[21:28] ⁸⁴tn 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] ⁸⁵sn The law refers to the law of Moses.

[21:28] ⁸⁶tn Grk “this place.”

[21:28] ⁸⁷tn 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] ⁸⁸tn 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] ⁸⁹tn Or “and has defiled this holy place.”

[21:29] ⁹⁰tn Grk “whom.”

[21:29] ⁹¹tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:30] ⁹²tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30] ⁹³tn 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] ⁹⁴tn 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] ⁹⁵tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31] ⁹⁶tn Grk “seeking.”

[21:31] ⁹⁷tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31] ⁹⁸tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31] ⁹⁹tn 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] ¹⁰⁰sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31] ¹⁰¹tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32] ¹⁰²tn 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] ¹⁰³tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32] ¹⁰⁴sn See the note on the word centurion in 10:1.

[21:32] ¹⁰⁵tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32] ¹⁰⁶tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32] ¹⁰⁷tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32] ¹⁰⁸sn 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] ¹⁰⁹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33] ¹¹⁰tn Grk “seized.”

[21:33] ¹¹¹tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33] ¹¹²tn 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] ¹¹³tn Grk “and what it is”; this has been simplified to “what.”

[21:34] ¹¹⁴tn 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] ¹¹⁵tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34] ¹¹⁶tn 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] ¹¹⁷tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34] ¹¹⁸tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34] ¹¹⁹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34] ¹²⁰tn 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] ¹²¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35] ¹²²sn 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] ¹²³tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36] ¹²⁴tn 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] ¹²⁵tn 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] ¹²⁶tn 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] ¹²⁷tn Grk “says” (a historical present).

[21:37] ¹²⁸tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37] ¹²⁹tn Grk “Is it permitted for me to say” (an idiom).

[21:37] ¹³⁰tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37] ¹³¹tn Grk “said.”

[21:37] ¹³²sn “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] ¹³³tn 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] ¹³⁴tn Grk “of the Sicarii.”

[21:38] ¹³⁵tn Or “desert.”

[21:38] ¹³⁶tn Grk “before these days.”

[21:39] ¹³⁷tn Grk “said.”

[21:39] ¹³⁸tn Grk “a Jewish man.”

[21:39] ¹³⁹tn 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] ¹⁴⁰tn Grk “I beg you.”

[21:40] ¹⁴¹tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40] ¹⁴²tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ¹⁴³tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ¹⁴⁴tn Or “motioned.”

[21:40] ¹⁴⁵tn 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] ¹⁴⁶tn 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] ¹⁴⁷tn 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.