Discovery BoxActs 21:17-33 
Context21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 1 21:18 The next day Paul went in with us to see James, and all the elders were there. 2 21:19 When Paul 3 had greeted them, he began to explain 4 in detail 5 what God 6 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 7 God. Then they said to him, “You see, brother, how many thousands of Jews 8 there are who have believed, and they are all ardent observers 9 of the law. 10 21:21 They have been informed about you – that you teach all the Jews now living 11 among the Gentiles to abandon 12 Moses, telling them not to circumcise their children 13 or live 14 according to our customs. 21:22 What then should we do? They will no doubt 15 hear that you have come. 21:23 So do what 16 we tell you: We have four men 17 who have taken 18 a vow; 19 21:24 take them and purify 20 yourself along with them and pay their expenses, 21 so that they may have their heads shaved. 22 Then 23 everyone will know there is nothing in what they have been told 24 about you, but that you yourself live in conformity with 25 the law. 26 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 27 that they should avoid 28 meat that has been sacrificed to idols 29 and blood and what has been strangled 30 and sexual immorality.” 21:26 Then Paul took the men the next day, 31 and after he had purified himself 32 along with them, he went to the temple and gave notice 33 of the completion of the days of purification, 34 when 35 the sacrifice would be offered for each 36 of them. 21:27 When the seven days were almost over, 37 the Jews from the province of Asia 38 who had seen him in the temple area 39 stirred up the whole crowd 40 and seized 41 him, 21:28 shouting, “Men of Israel, 42 help! This is the man who teaches everyone everywhere against our people, our law, 43 and this sanctuary! 44 Furthermore 45 he has brought Greeks into the inner courts of the temple 46 and made this holy place ritually unclean!” 47 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 48 they assumed Paul had brought him into the inner temple courts.) 49 21:30 The whole city was stirred up, 50 and the people rushed together. 51 They seized 52 Paul and dragged him out of the temple courts, 53 and immediately the doors were shut. 21:31 While they were trying 54 to kill him, a report 55 was sent up 56 to the commanding officer 57 of the cohort 58 that all Jerusalem was in confusion. 59 21:32 He 60 immediately took 61 soldiers and centurions 62 and ran down to the crowd. 63 When they saw 64 the commanding officer 65 and the soldiers, they stopped beating 66 Paul. 21:33 Then the commanding officer 67 came up and arrested 68 him and ordered him to be tied up with two chains; 69 he 70 then asked who he was and what 71 he had done.
1 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
2 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.
3 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
4 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
5 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.”
6 sn Note how Paul credited God with the success of his ministry.
7 tn Or “glorified.”
8 tn Grk “how many thousands there are among the Jews.”
sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.
9 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.”
10 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).
11 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.
12 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.”
sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.
13 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
14 tn Grk “or walk.”
15 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.”
16 tn Grk “do this that.”
17 tn Grk “There are four men here.”
18 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.”
19 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
20 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 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
22 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.”
sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).
23 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.
24 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
25 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.’”
26 sn The law refers to the law of Moses.
27 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.”
sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.
28 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.
29 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.
30 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).
31 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.”
32 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
33 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.
34 sn The days of purification refers to the days of ritual cleansing.
35 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.
36 tn Grk “for each one.”
37 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.”
38 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.
sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).
39 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
40 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.’”
41 tn Grk “and laid hands on.”
42 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.
43 sn The law refers to the law of Moses.
44 tn Grk “this place.”
sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).
45 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.
46 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.
47 tn Or “and has defiled this holy place.”
sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.
48 tn Grk “whom.”
49 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
50 tn On this term see BDAG 545 s.v. κινέω 2.b.
51 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.”
52 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.
53 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
54 tn Grk “seeking.”
55 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
56 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
57 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.
58 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
59 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
60 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.
61 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
62 sn See the note on the word centurion in 10:1.
63 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
64 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
65 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
66 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.
67 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
68 tn Grk “seized.”
69 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
70 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.
71 tn Grk “and what it is”; this has been simplified to “what.”
