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When it came to pass float we were parted from them, and had set sail for it came to pass, that after we were gotten from them, and had launched, A.V.; Cos for Coos, A.V. and T.R.; next day for day following, A.V. Parted from them ( ἀποσπασθέντας ). "Non sine desiderio magno" (Bengel). "He shows the violence of the parting by saying, ' Having torn ourselves away '" (Chrysostom). The word is properly applied to those who have been unwillingly torn away from their friends (Schleusner and Kuinoel); "denotes the painful separation wrung from them by necessity" (Meyer) In Act_20:30 it was used in the active voice of false teachers "drawing away" the disciples, i.e. Christians, after them. In 2 Macc 12:10 it means simply" withdrawn," and so perhaps also in Luk_22:41, though Meyer thinks that St. Luke chose the unusual word to denote the urgent emotion by which our Lord was as it were compelled to leave the companionship of the apostles, and be alone. Σπᾶν (whence spasm) and its derivatives, of which Luke uses four—two of which are peculiar to him—are much employed by medical writers, as Hippocrates, Galen, Antaeus, etc. (Hobart, on Luk_22:1-71.). Had set sail ( ἀναχθῆναι ἡμᾶς ). The word means" to go up to the sea from the land," as Luk_8:22; Act_13:13; Act_16:11; Act_27:12; just as, on the contrary, κατάγειν and κατάγεσθαι are used of coming down to land from the sea (see Act_27:3 in the T.R., and Act_27:3; Act_28:12). The same conception of putting out to sea being a going up, led to the phrase μετέωρος (high up) being applied to ships out at sea. From μετέωρος comes, of course, our word "meteor." Cos, or Coos, for it is written both ways, now called by the Turks Stanko ( ἐς τὰν Κῶ ), a beautiful island, nearly opposite the Gulf of Halicarnassus, and separated from Cnidus by a narrow strait, about six hours' sail from Miletus. There is a city of the same name on its eastern coast. It was one of the six Dorian colonies which formed the confederation called the Dorian Hexapolis. It was famous for its wine and its textile fabrics (Howson, and Lewin, and 'Dict. of Geog.'). Rhodes ( Ρόδος ); perhaps the "Isle of Roses;" the well-known mountainous island in the AEgean Sea, which lies nine or ten miles from the coast of Carts. Its inhabitants were Dorians, and it was one of the places which claimed the honor of being the birthplace of Homer. The towns are all situated on the seacoast, "Rhodes was the last Christian city to make a stand against the Saracens" (Howson). Patara ([ τὰ ] Πάταρα ). A flourishing commercial city on the south-west coast of Lycia, with a good harbor. It was the port of Xauthus, the capital of Lycia. The name Patera is still attached to some extensive ruins on the seashore not far from the river Xanthus.
Act_21:2
Having found a ship crossing for finding a ship sailing, A.V.; Phoenieia for Phenicia, A.V.; set sail for set forth, A.V. Having found a ship. The ship in which St. Paul and his companions had hitherto sailed was probably a coasting-vessel, intending to continue its course all along the south coast of Asia Minor. But at Patara they found a ship on the point of sailing across the open sea direct to Tyre, by which the voyage would be shortened many days. They accordingly immediately took their passage by it, and put out to sea ( ἀνήχθημεν , Act_21:1, note). A glance at the map will show what a great corner was thus cut off. A straight line from Patara to Tyro leaves Cyprus just on the left.
Act_21:3
And for when, A.V.; come in sight of for discovered, A.V.; leaving it … we sailed for we left it … and sailed, A.V.; unto for into, A.V. Had come in sight of; literally, had been shown Cyprus; had had Cyprus made visible to us; i.e. had sighted Cyprus. It is a nautical expression. Meyer compares the phrase πεπίστευμαι τὸ εὐαγγέλιον for the grammatical construction. The verb ἀναφαίνω is peculiar to St. Luke, occur-tug elsewhere in the New Testament only in Luk_19:11. It is, however, used repeatedly in the LXX. of Job. Landed; κατήχθημεν , T.R., just the opposite to the ἀνήθημεν of verse 2; but the R.T. has κατήλθομεν , with the same meaning, "we came to shore." At Tyre, which they may have reached in about forty-eight hours from Patara with a fair wind (Howson). Tyre at this time was still a city of some commercial importance, with two harbors, one north and one south of the causeway which connected the island with the mainland (see Act_12:20). Howson thinks the ship in which St. Paul sailed may have brought wheat from the Black Sea, and taken up Phoenician wares in exchange. The sight of Cyprus as he sailed by must have brought many and very various memories to the apostle's mind, of Barnabas, of Sergius Paulus, of Elymas, and many others.
Act_21:4
Having found the disciples for finding disciples, A.V. and T.R.; and these for who, A.V.; set foot in for go up to, A.V. and T.R. Having found the disciples, If the R.T. is right, the meaning is that they had sought out the Christians, apparently not a large body, scattered in the city, and perhaps with some difficulty found them and their place of meeting. This would look as if they were not Jews, as the synagogue was always known. He should not set foot in Jerusalem. The R.T. reads ἐπιβαίνειν for ἀναβαίνειν . It is true that, in the LXX. of Deu_1:36, Τὴν γῆν ἐφ ἢν ἐπέβη means "The land that he hath trodden upon;" and that in Jos_1:3 again, ποδῶν ὑμῶν means "Every place on which you shall tread with the sole of your feet;" but the phrase ἐπιβαίνειν εἰς Ιερουσαλήμ must surely mean simply "to go to Jerusalem." Through the Spirit. The Holy Spirit revealed to them, as he did to many ethers (Jos_1:11 and Act_20:23), that bonds and affliction awaited St. Paul at Jerusalem. The inference that he should not go to Jerusalem was their own.
Act_21:5
It came to pass that we had accomplished for we had accomplished, A.V.; the days for those days, A.V.; on our journey for our way, A.V.; they all, with wives and children, brought us on our way for they all brought us on our way, with wires and children, A.V.; kneeling down on the beach we prayed for we kneeled down on the shore and prayed., A.V. and T.R. Accomplished the days. There is no other example of this use of the word ἐξαρτίζειν , which always means "to fit out, to equip thoroughly," as e.g. Josephus, 'Ant. Jud.,' 3. 2.2, where he speaks of soldiers τοῖς ἅπασι καλῶς ἐξηρτισμένους well equipped in all respects; and in the only other passage in the New Testament where it occurs, 2Ti_3:17, where it is rendered "thoroughly furnished," or "furnished completely." R.V. Hence some would render the passage here "when we had refitted (the ship) during these days." But this is a very harsh construction, and it is better, with the glossaries, lexicons, the Vulgate, and most commentators, to take the word here in the unusual sense of "to complete," applied to time. The days are the seven days mentioned in 2Ti_3:4, which were probably determined by the time it took to unlade the ship and get the new cargo on board.
Act_21:6
And bade each other farewell; and we went on board the ship, but, etc., for and when we had taken our leave one of another, we took ship; and, etc., A.V. and T.R. The ἀπασπάζεσθαι of the R.T. occurs nowhere else, except in Himerius in the fourth century after Christ. Went on board; ἐπέβημες εἰς , the same phrase as ἐπιβαίνειν εἰς Ἱερουσαλήμ in Act_21:5.
Act_21:7
The voyage for our course, A.V.; arrived at for came to, A.V.; we saluted for saluted, A.V. When we had finished; διανύσαντες , only found here in the New Testament, but not uncommon in classical Greek for finishing a voyage, or a journey, or a race-course (Euripides, Hesiod, Xenophon, etc.). St. Luke seems to indicate by the phrase that the sea-voyage ended here. Arrived at; κατηντήσαμεν , a favorite word of St. Luke's for arriving at a place (Act_16:1; Act_18:19, Act_18:24; Act_20:15; Act_25:13; Act_27:12, etc.), Ptolemais. The ancient Accho of Jdg_1:31, then a Canaanite city in the tribe of Asher, but not subsequently mentioned in the Old Testament. In 1 Macc. 5:15, 22 and elsewhere it is called, as here, Ptolemais, having received the name from one of the Ptolemies, probably either Sorer or Lagi; but in the Middle Ages it appears as St. Jean d'Acre, and is now commonly called Acre. It lies on the north side of the spacious bay of Carmel, but is not in all weathers very safe harborage. It is an easy day's sail, under thirty miles, from Tyre. When St. Paul was there it had recently been made a Roman colony by the Emperor Claudius, and was important as a commercial city. Saluted the brethren. The Christians there. We have no account of the evangelization of Ptolemais. Perhaps the gospel was first preached there to the Jewish colony by those who traveled "as far as Phoenico," after "the persecution that arose about Stephen" (Act_11:19); for Ptolemais was reckoned as belonging to Phenicia.
Act_21:8
On the morrow for the next day A.V.; we for we that were of Paul's company, A.V. and T.R.; entering we for we entered … and, A.V.; who for which, A.V. Unto Caesarea. They seem to have come from Ptolemais to Caesarea by land, a two days' journey; the word. ἐξελθόντες , as Howson justly remarks, pointing to a land-journey. Philip the evangelist. When last we heard of him (Act_8:40) he had just reached Caesarea; apparently he had been working there as an evangelist ever since. His old home at Jerusalem (Act_6:5) had been broken up by the persecution (Act_8:5), and thus the deacon had become an evangelist (Act_8:12). Evangelists are mentioned by St. Paul(Eph_4:11) as one of the higher orders of the Christian ministry; and Timothy is bid "do the work of an evangelist" (2Ti_4:5). In later times the term was restricted to the four writers of the Gospels. Philip's old association with Stephen in the diaconate must have been keenly remembered by St. Paul. We abode with him. This seems to imply that Philip was well to do, and had a good house.
Act_21:9
Now this man for and the same man, A.V. Virgins. This certainly conveys the impression that they had dedicated their lives to the service of God (1Co_7:34-38). Which did prophesy. The question arises—Did they exercise their gift of prophecy in the Church or in private? The passage 1Co_11:5 seems to indicate that in the Church of Corinth women did pray and prophesy in the congregation, while, on the other hand, 1Co_14:34, 1Co_14:35 seems peremptorily to forbid women to speak or teach in Church, as does 1Ti_2:11, 1Ti_2:12. How, then, is this apparent contradiction to be reconciled? It must be either by supposing
(1) that the gift of prophecy spoken of here and in 1Co_11:5 was exercised in private only; or
(2) that the prohibition did not apply to the extraordinary operation of the Holy Spirit speaking by prophet or prophetesses as the ease might be. The latter seems the most probable (see Act_13:1, note). On the office of prophets in the early Church, see Act_11:27; Act_13:1; Act_15:32; Act_19:6; Rom_12:6; 1Co_12:10, 1Co_12:28, 1Co_12:29; 1Co_13:2, 1Co_13:8; 1Co_14:6, 1Co_14:29, etc.; Eph_3:5; Eph_4:11; 1Th_5:20 (see Alford, on Act_11:27). As regards these daughters of Philip, there are conflicting statements in early Church writers. Eusebius ('Eccl. Hist.,' 3:30) quotes Clement of Alexandria as saying that both Peter and Philip among the apostles were married and had children, and that Philip moreover gave his daughters in marriage to husbands. But in the next chapter
(3) he quotes Polycrates, Bishop of Ephesus at the end of the second century, as saying that Philip the apostle and his two daughters, who had grown old in their virginity, were buried at Hierapolis; and that another daughter of his, "who had her conversation in the Holy Spirit," was buried at Ephesus. Eusebius himself thinks that these daughters of Philip the evangelist were meant. If they were, it does not necessarily follow that those who, according to Clemens Alexandrinus, were married were of the four mentioned here. They might be sisters. Polycrates seems to speak of three sisters who lived a religious life (in the technical sense); the fourth may have died young. But it is quite possible that Clemens may really be speaking of Philip the apostle, and Polycrates also; the more so as Philip the apostle, according to the tradition recorded by Nicephorns, suffered martyrdom at Hierapolis. However, the confusion between the two Philips is quite certain in the Menaeum (or Calendar) of the Greek Church, where we read, "On the 4th of September is the commemoration of Saint Hermione, one of the four daughters of the Apostle Philip, who baptized the eunuch of Candace. She and her sister Eutychis came into Asia after the death of the Apostle John. She was buried at Ephesus." A fragment of Caius (in Eusebius, 'Eccl. Hist.,' 3:31) increases the confusion by speaking of" the four daughters of Philip, prophetesses, who were buried in Hierapolis".
Act_21:10
Many days ( ἡμέρας πλείους ). In Act_13:31 ἐπὶ ἡμέρας πλείους is applied to the forty days between the Resurrection and the Ascension. In Act_18:20 πλείονα χρόνον is a longer time—longer, viz. than he had intended. In Act_25:6 ἡμέρας πλείους ἢ δέκα is "more than ten days." Here, therefore, it is too strong an expression to say "many days." According to Lewin's calculation, he was only five days at Caesarea—from May 10 to May 15. Howson's "some days," which is the rendering also in the margin of the R.T., is much better than "many." Renan has "quelques jours." Agabus (see Act_11:28).
Act_21:11
Coming to for when he was come unto, A.V.; and taking for he took, A.V.; he bound for and bound, A.V.; feet and hands for hands and feet, A.V. and T.R. Bound his own feet, etc. The R.T. has ἑαυτοῦ which leaves no doubt that Agabus bound his own hands and feet. The reading of the T.R., αὐτοῦ , would rather indicate Paul's hands and feet, as Grotius, Hammond, and others take it, though less conformably to the context. (For similar symbolical actions of the old prophets, see Isa_20:2, Isa_20:3; Jer_13:1-7; 1Ki_22:11; Eze_4:1-6; Eze_12:3-7; Eze_24:16-24, etc.) Shall deliver him into the hands of the Gentries. Nearly the same words as those in which our Lord foretold his own betrayal.
Act_21:12
They of that place; οἱ ἐντόπιοι , a word found only here in the New Testament, and not found in the LXX. or the Apocrypha, but good classical Greek (for the sentiment, see Act_21:4).
Act_21:13
What do ye, weeping and breaking my heart? for what mean ye to weep and to break mine heart? A.V. (the same sense only a more modern idiom). Breaking. Συνθρύπτοντες occurs only here in the New Testament, or indeed in any Greek writer, though the simple form, θρύπτω , is common in medical writers, and ἀποθρύπτω occurs in Plato. It has the force of the Latin frangere animum, to crush and weaken the spirit. I am ready. Paul's answer reminds us of Peter's saying to our Lord, "Lord, I am ready to go with thee both into prison, and to death" (Luk_22:33). But Peter's resolve was made in his own strength, Paul's in the strength of the Holy Ghost; and so the one was broken, and the other was kept.
Act_21:14
The will of the Lord, etc. A beautiful application of the petition in the Lord's prayer, "Thy will be done in earth, as it is in heaven" (comp. Luk_22:42).
Act_21:15
These for those, A.V.; baggage for carriages, A.V. We took up, etc. Επισκευασάμενοι , is the reading of the R.T., as of Mill, Bengel, Griesbach, Lachmann, Tischendorf, Meyer, Alford, etc. It occurs only here in the New Testament, but is common in classical Greek, in the sense of "fitting out for a journey," "lading a ship" or "beasts of burden" with baggage, "collecting baggage," and the like. The ἀποσκευάζεσθαι of the A.V. means" to unload," "to get rid of baggage," and thence generally "to remove," which gives no good sense here.
Act_21:16
And there went for there went, A.V.; from for of, A.V.; bringing for and brought, A.V.; early for old, A.V. Mnason of Cyprus; only mentioned here. He may very probably be one of those Cypriots mentioned in Act_11:19, Act_11:20, and so have been a disciple before the death of Stephen, and hence properly called an old or early disciple. If he had been one of St. Paul's converts in the visit to Cyprus recorded in Act_13:1-52., St. Paul would have needed no introduction to him. The construction of the sentence is involved, and the exact meaning consequently obscure. Kuincel, Meyer, Howson (in 'Dict. of Bible'), and many more, translate it "conducting us to Mnason," etc., which seems the better translation; not, however, so as to make ἄγειν Μνάσωνι equivalent to ἄγειν πρὸς Μνάσωνα , which Greek usage will not admit of, but explaining the dative by attraction of the relative ᾦ , which is governed by παρὰ . If it had not been for the intervening παρ ᾦ ξενισθῶμεν , the sentence would have run ἄγοντες πρὸς τὸν Μνάσωνα , κ . τ . λ . If Mnason, who, consistently with Act_11:19, had a house at Jerusalem, had been at Caesarea at this time, it would be quite unmeaning that disciples from Caesarea should bring Mnason with them. The sentence would rather have run "among whom was Mnason," etc. But if he was at Jerusalem, it was quite proper that any Christians of Caesarea who knew him should conduct Paul to his house, and introduce him and his party to him. Mnason, like Philip (Act_11:6, note), was evidently a man of substance, Should lodge; should be hospitably entertained (Heb_13:2; 1Pe_4:9; see Act_10:6, Act_10:18).
Act_21:18
Went in with us unto James. Nothing can mark more distinctly the position of James as Bishop of Jerusalem than this visit of Paul to him, and the finding him surrounded with all the elders of Jerusalem. It is a most distinct evidence of the apostolic origin of the episcopal office.
Act_21:19
Rehearsed one by one for declared particularly, A.V.; the things which for what things, A.V. The things which God had wrought, etc. (comp. Act_15:12). It was a noble account to render. Since he had saluted the Church (Act_18:22), when he had probably seen James last, he had labored at Antioch, in Galatia and Phrygia, and had wrought a mighty revolution in Asia. He had consolidated his work in Macedonia and Achaia; he had held his visitation of Gentile eiders in Miletus; he had visited Tyre, Ptolemais, and Caesarea, great Gentile cities, and had seen everywhere astonishing tokens of the grace of God which was with him. And now he pours his tale into the ears of the chief pastor of the mother Church of Jerusalem, and those of the Jewish elders. A tale of wonder indeed!
Act_21:20
They, when they heard it for when they heard it, they, A.V.; God for the Lord, A.V. and T.R.; they said for said, A.V.; there are among the Jews of them which have believed for of Jews there are which believe, A.V. and T.R.; for the Law for of the Law, A.V. They … glorified God. There is not the slightest symptom on the part of James and the elders of unfriendliness towards St. Paul, or jealousy or opposition to his work among the Gentiles (comp. Gal_2:7-9). The appellation brother is another indication of friendly feeling. Thousands (Greek μυριάδες , tens of thousands). These need not be deemed to be all Jerusalem Jews; if applied to the Church at Jerusalem only, such a word would be probably a gross exaggeration; but there were great numbers of Jews of the dispersion assembled at Jerusalem for Pentecost—probably all the Christian Jews of Judaea, and many from Syria, Galatia, Pontus, and the various countries enumerated in Act_2:9-11. So that there might be several myriads of converted Jews altogether. All zealous for the Law. This is a remarkable testimony to the unanimity of the Christian Jews in their attachment to the Law of Moses, and throws light upon the Epistle to the Galatians and many other passages in St. Paul's Epistles. It explains the great difficulty experienced in the early Church in dealing with converts from Judaism. Zealous ( ζηλωταὶ ). So the fierce sect of Zealots were called at the time of the Jewish wars (see Josephus, ' Bell. Jud.,' 4. 6.1, and elsewhere).
Act_21:21
Have been for are, A.V.; concerning for of, A.V.; telling them not for saying that they ought not, A.V. Have been informed ( κατηχήθησαν ); see Act_18:25; Luk_1:4; Rom_2:18, etc. The verb properly means to instruct by word of mouth, whence our "catechism." The customs ( τοῖς ἔθεσι ); see Act_6:14, both for the phrase and the sentiment, and Act_15:1, note; Act_26:3; Act_28:17. Ἔθος is a favorite word of St. Luke's, occurring ten times in his Gospel and in the Acts, and only twice in the New Testament elsewhere (Joh_19:40; Heb_10:25; see Hobart, on Luk_2:27).
Act_21:22
The R.T. omits the clause in the T.R. rendered the multitude must needs come together in the A.V.; they will certainly hear for they will hear, A.V. and T.R. The πάντως , which in the A.V. belongs to the omitted clause, is rendered "certainly" in the R.T.
Act_21:23
Which have a vow; meaning emphatically the vow of a Nazarite.
Act_21:24
These for them, A.V.; for them for with them, A.V.; shall know for may know, A.V.; there is no truth in the things, etc., for those things … are nothing, A.V.; hare been for were, A.V.; keeping for and keepest, A.V. As regards the transaction recommended by James, Kypke (quoted by Meyer) says, "It was a received thing among the Jews, and was reckoned an act of eminent piety, for a rich man to undertake to bear, on behalf of poor Nazarites, the expense of those sacrifices which they had to offer when they shaved their heads at the expiration of their vow." Josephus seems to allude to the custom, and to speak of King Agrippa as acting in accordance with it, when he says of him that he ordered great numbers of Nazarites to be shaved ('Ant. Jud.,' 19. 6.1). The sacrifices were costly, consisting of" three beasts, one for a burnt offering, another for a sin offering, and a third for a peace offering". Alexander Jannaeus is said to have contributed nine hundred victims for three hundred Nazarites. Purify thyself; ἁγνίσθητι , the word used in the LXX. of Num_6:2, Num_6:3, Num_6:8 (with its compound ἁφαγνίσασθαι ,, and co-derivatives ἁγνεία and ἅγιος ) for the corresponding Hebrew ãéæÌÄäÇ , to take the Nazarite vow. St. Paul, therefore, became a Nazarite of days for seven days, intending at the end of the time to offer the prescribed sacrifices for himself and his four companions (see, however, note on Num_6:26, at the end). Be at charges for them ( δαπάνησον ἐπ αὐτοῖς ). Make the necessary expenditure on their account, that they may shave their heads, which they could not do till the prescribed sacrifices were offered.
Act_21:25
But as for as, A.V.; have believed for believe, A.V.; wrote giving judgment for have written and concluded, A.V.; the R.T. omits the clause rendered that they observe no such thing, save only, in the A.V.; should keep for keep, A.V.; sacrificed for offered, A.V.; what is strangled for strangled, A.V. As touching the Gentiles, etc. What follows is, of course, a quotation from "the decrees that had been ordained of the apostles and elders that were at Jerusalem" (Act_16:4), of which the text is given in Act_15:19, Act_15:20, Act_15:28. Observe the use of the identical words— κρίνω , in Act_15:19; Act_16:4; and in this verse; and of ἐπιστέλλω , in this verse and in Act_15:20, with its cognate διεστειλάμεθα and ἀπεστάλκαμεν , Act_15:24, Act_15:27. This reference on the part of James to the decrees was very important as a confirmation of "the gospel which Paul preached among the Gentiles" (Gal_2:2). It also marks distinctly the upright and honorable conduct of James, and the concord of the apostles.
Act_21:26
Went for entered, A.V.; declaring the fulfillment for to signify the accomplishment, A.V.; the offering was for that an offering should be, A.V. Paul took the men. St. Paul's acquiescence in James's advice is an instance of what he says of himself (1Co_9:20), and is in accordance with his conduct in circumcising Timothy (Act_16:3). But that he did not attach any intrinsic importance even to circumcision, and much less to the minor Jewish ceremonies, is clear from such passages as Rom_1:28, Rom_1:29; 1Co_7:19; Gal_5:6; Gal_6:15; Php_3:3, etc. Purifying himself with them, etc. ( ἁγνισθεὶς ); see note on verse 24. James's advice had been Τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς : in obedience to that advice St. Paul now Παραλαβὼν τοὺσἄνδρας σὺν αὐτοῖς ἁγνισθεὶς εἰσήει εἰς τὸ ἱερόν . What was the particular form by which a person who wished to associate himself with others under a Nazaritic vow (note on verse 24) did so is not known; nor how long before the expiration of the vow such association must be made. But from the mention of "seven days" in verse 27 (which is the number named in Num_6:9, in case of an accidental uncleanness), it seems highly probable that "seven days" was the term during which a person must have conformed to the Nazaritic vow to entitle him to "be at charges," as well, perhaps, as the time during which Nazarites, at the end of their vow, had to undergo special purification. Declaring the fulfillment, etc. The vow of the four men had been for at least thirty days (the minimum period of such vow); but whatever length of time it had been for, such time would have expired by the end of the seven days, and probably long before. We know not how long they might have been waiting for some one to "be at charges" for them, and provide the sacrifices, without which they could not shave their heads and accomplish their vow. But it is obvious that some notice must be given to the priests in the temple of the day when one or more Nazarites would present themselves at "the door of the tabernacle of the congregation," to offer the prescribed offerings. And this accordingly Paul and the four did. Διαγγέλλων means "notifying," or "declaring," to the priests (Exo_9:16 [LXX., answering to the Hebrew øôÌÅñÇ ]; Rom_9:27; Jos_6:9, LXX. [10, A.V., "bid"]). Until the offering was offered, etc. This is interpreted in two ways. Meyer makes "until" depend upon "the fulfillment of the days," so as to define that fulfillment as not taking place till the offering was offered. Wieseler makes "until" depend upon "he entered into the temple," with the idea supplied, "and remained there," or "came there daily;" supposing that it was the custom for Nazarites to finish up their time of separation by passing the last seven days, or at least being present daily, in "the court of the women, where was the apartment appropriated to the Nazarites". If, however, with Howson, Lewin and others, we understand the word ἀγνίζεσθαι , in verses 24 and 20, not generally of taking the Nazarite vow, but of certain special purifications at the close of a Nazaritic vow, which lasted seven days immediately before the offerings were made and the head shaven, then a very easy and natural rendering of the words follows: "Notifying their intention of now completing the seven days of their purification, until the offering for each of them was offered." Alford, in loc., justifies by examples the aorist indicative προσηνέχθη , instead of the subjunctive, which is more usual. Lewin thinks that St. Paul had taken a Nazaritic vow after his escape from death at Ephesus, or at Corinth; but there is no evidence of this, and it is hardly consistent with James's advice. Renan thinks it doubtful whether or no Paul took the Nazaritic vow at all, but inclines to this as the best interpretation.
Act_21:27
Completed for ended, A.V.; from for which were of, A.V.; multitude for people, A.V. The seven days; showing clearly that some customary term of preparation for the offerings and shaving of the head is meant. This shows also that "the days" in the preceding verse meant the "seven days" of preparation rather than "the days" of the whole Nazaritic vow. The Jews from Asia; come up for Pentecost. How hostile the Asiatic Jews were appears from Act_19:9. When they saw him in the temple, whither he had come to complete the seven days of preparation. It was apparently the fifth day (see Act_24:11, note). How often the best meant attempts at conciliation fail through the uncharitable suspicions of a man's opponents! The temple. It must be remembered throughout that it is τὸ ἱερόν that is spoken of, which embraces the temple courts, not the ναός , or house (see Act_3:2, note). Stirred up. Συγχέω is found only here in the New Testament. Properly "to confuse," like the kindred συγχύνω (Act_2:6; Act_19:32; Act_21:31); and σύγχυσις , confusion (Act_19:29); hence "to stir up." It is of frequent use in medical writers (Hobart, 79.).
Act_21:28
Moreover he for further brought, A.V.; defiled for polluted, A.V. (For the accusation, comp. on. Act_6:13, and above, verse 21.) Brought Greeks also, etc. No uncircumcised person might go beyond the court of the Gentiles, which was not in the ἅγιον . The ἱερόν , which is often used in a wider sense of the whole area, is here restricted to the ἅγιον (see Act_3:1, note). But the accusation was utterly false, the offspring of their own fanatical suspicions. Defiled ( κεκοίνωκε ); literally, made common (see Act_10:15; Act_11:9).
Act_21:29
Before seen for seen before, A.V.; the Ephesian for an Ephesian, A.V. Trophimus (see Act_20:4). Having seen him with St. Paul in the city, they concluded that he had come with him into the temple.
Act_21:30
Laid hold on for took, A.V.; dragged for drew, A.V.; straightway for forth with, A.V. The doors wore shut. The doors of the gates which separated the ἅγιον , or as Luke here styles it the ἱερόν , from the court of the Gentiles. They turned Paul out of the ἱερόν , intending to kill him, and shut the doors, lest, in the confusion and the swaying to and fro of the crowd, the precincts of the temple should chance to be defiled with blood, or even with the presence of any who were unclean.
Act_21:31
Were seeking for went about, A.V.; up to for unto, A.V.; confusion for an uproar, A.V. Tidings; φάσις , only here in the New Testament. The legal use of the word in Greek is an "information" against any one laid before a magistrate. Here it is the information conveyed to the tribune by the sentinels on guard. Came up; viz. to the castle of Antonia, to which steps led up from the temple area on the north-west side (see Act_21:32 and Act_21:35). The chief captain; the chiliarch, or tribune; literally, the commander of a thousand men (see Joh_18:12). The band ( τῆς σπείρης ); the cohort which formed the Roman garrison of Antonia (see Act_10:1, note; also Act_10:32, Act_10:33, etc.; Act_22:24, Act_22:26, etc.).
Act_21:32
And forthwith he for who immediately, A.V.; upon for unto, A.V.; and they, when, etc., left off for and when they, etc., they left, A.V.; beating for beating of, A.V. Ran down upon ( κατέδραμεν ἐπὶ ). Κατατρέχω only occurs here in the New Testament, but is used in the LXX. of 1Ki_19:20, followed by ὀπίσω , to run after. In classical Greek it governs an accusative or genitive of the person or thing attacked. Here the force of κατά seems to be merely the running down from the castle of Antonia, and therefore the A.V. unto seems preferable to the R.V. upon.
Act_21:33
Laid hold on for took, A.V.; inquired for. demanded, A.V. Laid hold on ( ἐπελάβετο ); see Act_17:19, note. Bound with two chains; as St. Peter was (Act_12:6). Ἄλυσις means properly "a chain on the hands" as opposed to πέδη , a fetter (Mar_5:4); and therefore the two chains are not to be understood of chains on his hands and feet, with Kuinoel, but, as in the case of Peter, of chains fastening him to a soldier on both hands.
Act_21:34
Shouted for cried, A.V. and T.R.; crowd for multitude, A.V.; uproar for tumult, A.V.; brought for carried, A.V. The certainty. He could not get at the truth because of the tumult and the different accounts given first by one and then by another. The Greek word τὸ ἀσφαλές , and its kindred ἀσφαλεία ἀσφαλῶς ἀσφαλίζω , and ἐπισφαλής , are of frequent use by St. Luke (Act_2:36; Act_5:23; Act_16:23, Act_16:24; Act_22:30; Act_25:26; Act_27:9; Luk_1:4). These words are all very much used by medical writers, and specially the last ( ἐπισφαλής ), which is used by St. Luke alone in the New Testament. The castle ( τὴν παρεμβολήν ), "the camp or barracks attached to the tower of Antonia" (Alford); Act_22:24; Act_23:10, Act_23:16, Act_23:32. It means the castle-yard within the fortifications, with whatever buildings were in it.
Act_21:35
Crowd for people, A.V. Borne of the soldiers. Lifted off his legs and carried up the steps. The stairs from the temple area at the northwest corner to the castle of Antonia (see Act_21:31, note, and Act_21:32). Alford quotes the description of the fort Antonia in Josephus, 'Bell. Jud.,' 5. 5.8, in which he says (Traill's translation), "Its general appearance was that of a tower with other towers at each of the four corners. That at the southeast angle rose to an elevation of seventy cubits, so that from thence there was a complete view of the temple. Where it adjoined the colonnades of the temple it had passages leading down to both, through which the guards—for in the fortress there always lay a Roman legion—descended and disposed themselves about the colonnades in arms at the festivals, to watch the people, and repress any insurrectionary movement."
Act_21:36
Crying out for crying, A.V. Away with him. The cry of those who thirsted for the blood of Jesus Christ (Luk_23:1-56. 18; see also Act_22:22, where the sense comes out fully).
Act_21:37
About to be brought for to be led, A.V.; saith for said, A.V.; say something for speak, A.V,; and he for who, A.V.; dost thou know for canst thou speak, A.V. About to be brought into the castle. He had nearly reached the top of the stairs, and there was, perhaps, a brief halt while the gates of the castle-yard were being opened. Paul seized the opportunity to address Lysias in Greek. Dost thou know Greek? ( Ἑλληνιστὶ γινώσκεις ;). According to some, λαλεῖν is to be understood, "Dost thou know how to speak Greek?" after the analogy of Λαλοῦντες Ἀζωτιστί , and Οὐκ εἰσὶν ἐπιγινώσκοντες λαλεῖν Ιουδαΐστί , in Neh_13:24. But others (Meyer, Alford, etc.) say that there is no ellipse of λαλεῖν , but that Ἐλληνιστὶ γινώσκειν Συριστὶ ἐπισταμένους (Xenophon), "Graece nescire" (Cicero), mean to know or not to know the Greek and Syrian languages.
Act_21:38
Art thou not then the for art not thou that, A.V.; stirred up to sedition for madest an uproar, A.V.; led for leddest, A.V.; the four thousand men of the Assassins for four thousand men that were murderers, A.V. Art thou not then, etc.? or as Meyer, "Thou art not then;" either way implying that Lysias had concluded that he was the Egyptian, but had now discovered his mistake. The Egyptian, etc. He whom Josephus calls (' Bell. Jud.,' it. Act_13:5) "the Egyptian false prophet," and relates that, having collected above thirty thousand followers, he advanced from the desert to the Mount of Olives, intending to overpower the Roman garrison and make himself tyrant of Jerusalem, with the help of his δορυφόροι , or body-guard, who might very probably be composed of the Assassins or Sicarii, mentioned in the text. Stirred up to sedition ( ἀναστατώσας ) The difference between the A.V. and the R.V. is that the former takes the verb in an intransitive sense, "to make an Uproar," the latter in a transitive sense, governing the "four thousand men." In the only two other places were it occurs in the New Testament (Act_17:6; Gal_5:12) it is transitive. It is not a classical word. The four thousand men. Josephus, in the above-cited passage, reckons the followers of the Egyptian impostor at above thirty thousand. But such discrepancies are of no account, partly because of the known looseness with which numbers are stated, and Josephus's disposition to exaggerate; partly because of the real fluctuation in the numbers of insurgents at different periods of an insurrection; and partly because it is very possible that a soldier like Lysias would take no count of the mere rabble, but only of the disciplined and armed soldiers such as these Sicarii were. It may be added that Josephus himself seems to distinguish between the rabble and the fighting men, because, though in the 'Bell. Jud.,' it. 13.5 he says that Felix attacked or took prisoners "most of his followers,'' in the 'Ant. Jud.,' 20. 8.6 he makes the number of slain "four hundred," and of prisoners "two hundred"—a very small proportion of thirty thousand. The Egyptian had premised his deluded followers that the walls of Jerusalem would fall down like those of Jericho. It is not known exactly in what year the insurrection took place, but it was, as Renan says, "pen de temps auparavant". The Egyptian himself contrived to run away and disappear; hence the thought that he was the author of this new tumult at Jerusalem. The Sicarii were a band of fanatical murderers, who, in the disturbed times preceding the destruction of Jerusalem, went about armed with daggers, and in broad daylight and in the public thoroughfares murdered whoever was obnoxious to them. Among others they murdered the high priest Jonathan at the instigation of Felix (Josephus, 'Ant. Jud.,' 20. 6.7; 'Bell. Jud.,' 2., 13.3).
Act_21:39
I am a Jew for I am a man which am a Jew, A.V.; in for a city in, A.V.; give me leave for suffer me, A.V. A citizen of no mean city; οὐκ ἀσήμου πόλεως , an elegant classical expression. Οὐκ ἄσημος Ἐλλήνων πόλις (Euripides, 'Ion.,' 8).
Act_21:40
Leave for license, A.V.; standing for stood … and, A.V.; language for tongue. A.V. The Hebrew language; i.e. the Syro-Chaldaic which was the vernacular of the Hebrew Jews at that time.
Act_21:15-40
1. All converts to the faith of Jesus Christ from among the Gentiles might have been forced to become Jews, as far as submission to the whole Law was concerned.
2. Or the Old Testament might then and there have been superseded by the New, and the Jewish believers as well as the Gentile converts have been brought at once into the possession of Christian liberty and immunity from the whole body of ceremonial observances.
3. Or it might have been provided that, while Jewish believers were still subject to the Law of Moses, those who believed from among the Gentiles should be wholly free from the bondage of the Law, and only subject to the institutions and precepts of Christ. The first of these issues was that which was contended for by the bigoted Jews of Jerusalem. They wished that all Christians should be as it were proselytes to Moses, only with the addition of faith in Jesus as the promised and long looked-for Christ. The second seems to be that toward which St. Paul's own opinion gravitated, and which the inexorable logic of the forcible suppression of the Mosaic institutions by the destruction of Jerusalem confirmed as being according to the mind of God. The third was a compromise between the two former. And it was a compromise accepted by St. Paul. In deference to the prejudices of the Jewish people, and in a charitable consideration for opinions and feelings which were almost a part of their being, he was willing that the Christian Jews should still observe the laws and customs of their fathers, provided that the Gentile disciples were left absolutely flee. And he was willing as a Jew himself to conform to his brethren's practice in this matter. Whatever may have been his speculative opinion, he was willing to give to the Jewish community the public proof asked for by St. James, that "he himself also walked orderly and kept the Law," and actually joined the four Nazarites in their vow and was at charges with them, and went through the legal ceremonies in the temple with them (verse 26, and Act_24:18; Act_25:8). The practical lesson, therefore, plainly is that compro