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Legacy Standard Bible Translation Notes
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NOTES

BIBLE

Acts 21

1

Now when we had parted from them and had set sail, we came by a straight course to Cos and the next day to Rhodes and from there to Patara;

Ὡς δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπʼ αὐτῶν, εὐθυδρομήσαντες ἤλθομεν εἰς τὴν Κῶ, τῇ δὲ ἑξῆς εἰς τὴν Ῥόδον, κἀκεῖθεν εἰς Πάταρα·

came by
The translation “came by a straight course” is more literal to the Greek text than “ran a straight course” because it represents the word ἔρχομαι (erchomai; “come”). This translation avoids imposing a modern idiom where a literal rendering still makes perfect sense.

 
2

and having found a ship crossing over to Phoenicia, we went aboard and set sail.

καὶ εὑρόντες πλοῖον διαπερῶν εἰς Φοινίκην ἐπιβάντες ἀνήχθημεν.

 
3

And when we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo.

ἀναφάναντες δὲ τὴν Κύπρον καὶ καταλιπόντες αὐτὴν εὐώνυμον ἐπλέομεν εἰς Συρίαν, καὶ κατήλθομεν εἰς Τύρον, ἐκεῖσε γὰρ τὸ πλοῖον ἦν ἀποφορτιζόμενον τὸν γόμον.

 
4

And after looking up the disciples, we stayed there seven days; and they kept telling Paul through the Spirit not to set foot in Jerusalem.

ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ πνεύματος μὴ ἐπιβαίνειν εἰς Ἱεροσόλυμα.

 
5

And when our days there were ended, we left and started on our journey, while they all, with wives and children, escorted us until we were out of the city. After kneeling down on the beach and praying, we said farewell to one another.

ὅτε δὲ ἐγένετο ἐξαρτίσαι ἡμᾶς τὰς ἡμέρας, ἐξελθόντες ἐπορευόμεθα προπεμπόντων ἡμᾶς πάντων σὺν γυναιξὶ καὶ τέκνοις ἕως ἔξω τῆς πόλεως, καὶ θέντες τὰ γόνατα ἐπὶ τὸν αἰγιαλὸν προσευξάμενοι

 
6

Then we went on board the ship, and they returned home again.

ἀπησπασάμεθα ἀλλήλους, καὶ ἐνέβημεν εἰς τὸ πλοῖον, ἐκεῖνοι δὲ ὑπέστρεψαν εἰς τὰ ἴδια.

 
7

And when we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brothers, we stayed with them for a day.

Ἡμεῖς δὲ τὸν πλοῦν διανύσαντες ἀπὸ Τύρου κατηντήσαμεν εἰς Πτολεμαΐδα, καὶ ἀσπασάμενοι τοὺς ἀδελφοὺς ἐμείναμεν ἡμέραν μίαν παρʼ αὐτοῖς.

 
8

And on the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him.

τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθομεν εἰς Καισάρειαν, καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρʼ αὐτῷ.

 
9

Now this man had four virgin daughters who prophesied.

τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.

 
10

And as we were staying there for some days, a prophet named Agabus came down from Judea.

ἐπιμενόντων δὲ ἡμέρας πλείους κατῆλθέν τις ἀπὸ τῆς Ἰουδαίας προφήτης ὀνόματι Ἅγαβος,

 
11

And coming to us, he took Paul’s belt and bound his own feet and hands, and said, “This is what the Holy Spirit says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’”

καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ Παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν· Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστιν ἡ ζώνη αὕτη, οὕτως δήσουσιν ἐν Ἰερουσαλὴμ οἱ Ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν.

 
12

And when we had heard this, we as well as the local residents began begging him not to go up to Jerusalem.

ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς Ἰερουσαλήμ.

 
13

Then Paul answered, “What are you doing, crying and breaking my heart? For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus.”

τότε ἀπεκρίθη ὁ Παῦλος· Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; ἐγὼ γὰρ οὐ μόνον δεθῆναι ἀλλὰ καὶ ἀποθανεῖν εἰς Ἰερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου Ἰησοῦ.

crying
“Crying” is the consistent translation of the term κλαίω (klaiō). In the whole of Acts, the term only appears here and in 9:39. There, Peter encounters others who are “crying” in the face of someone’s death, and here, Paul’s associates “cry” as he foretells his own bondage and embraces his death. As Peter’s story echoes that of Christ in Luke 8:52, so too does Paul’s language of being “delivered into the hands of the Gentiles” (v. 11) echo the language used of Jesus in Luke 18:32. In both Peter’s and Paul’s lives, Luke is demonstrating that they are following in the footsteps of Christ.

 
14

And since he would not be persuaded, we fell silent, saying, “The will of the Lord be done!”

μὴ πειθομένου δὲ αὐτοῦ ἡσυχάσαμεν εἰπόντες· Τοῦ κυρίου τὸ θέλημα γινέσθω.

 
15

Now after these days we got ready and started on our way up to Jerusalem.

Μετὰ δὲ τὰς ἡμέρας ταύτας ἐπισκευασάμενοι ἀνεβαίνομεν εἰς Ἱεροσόλυμα·

 
16

And some of the disciples from Caesarea also came with us, taking us to Mnason of Cyprus, an early disciple with whom we were to lodge.

συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ Καισαρείας σὺν ἡμῖν, ἄγοντες παρʼ ᾧ ξενισθῶμεν Μνάσωνί τινι Κυπρίῳ, ἀρχαίῳ μαθητῇ.

early
The phrase “early disciple” translates ἀρχαίῳ μαθητῇ (archaiō mathētē). The word ἀρχαῖος (archaios) generally means “original” or “ancient” and is the word from which “archaic” is derived. In this context, the translation “early” best carries the sense Luke is communicating here. This particular disciple was apparently one of the first during the age of the early church.

 
17

And after we arrived in Jerusalem, the brothers welcomed us gladly.

Γενομένων δὲ ἡμῶν εἰς Ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί.

 
18

And the following day Paul went in with us to James, and all the elders were present.

τῇ δὲ ἐπιούσῃ εἰσῄει ὁ Παῦλος σὺν ἡμῖν πρὸς Ἰάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι.

 
19

And after he had greeted them, he began to relate one by one the things which God did among the Gentiles through his ministry.

καὶ ἀσπασάμενος αὐτοὺς ἐξηγεῖτο καθʼ ἓν ἕκαστον ὧν ἐποίησεν ὁ θεὸς ἐν τοῖς ἔθνεσιν διὰ τῆς διακονίας αὐτοῦ.

 
20

And when they heard it they began glorifying God; and they said to him, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law;

οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεόν, εἶπόν τε αὐτῷ· Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν·

 
21

and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs.

κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν.

 
22

What, then, is to be done? They will certainly hear that you have come.

τί οὖν ἐστιν; πάντως ἀκούσονται ὅτι ἐλήλυθας.

 
23

Therefore do this that we tell you. We have four men who are under a vow;

τοῦτο οὖν ποίησον ὅ σοι λέγομεν· εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἀφʼ ἑαυτῶν.

 
24

take them and purify yourself along with them, and pay their expenses so that they may shave their heads. Then all will know that there is nothing to the things which they have been told about you, but that you yourself also walk orderly, keeping the Law.

τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπʼ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδέν ἐστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον.

 
25

But concerning the Gentiles who have believed, we wrote, having decided that they should keep from meat sacrificed to idols and from blood and from what is strangled and from sexual immorality.”

περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.

keep
“Keep” here and “keeping” in verse 24 (both from φυλάσσω; phylassō) reveal that Paul needed to prove he was not adversarial to Israel. Thus, he demonstrates that he keeps the law. Likewise, the church needed to show it was not adversarial to Gentiles by abstaining from meat sacrificed to idols.

 
26

Then Paul took the men, and the next day, purifying himself along with them, went into the temple giving notice of the completion of the days of purification, until the sacrifice was offered for each one of them.

τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά.

 
27

Now when the seven days were almost over, the Jews from Asia, upon noticing him in the temple, began to throw all the crowd into confusion and laid hands on him,

Ὡς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, οἱ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι θεασάμενοι αὐτὸν ἐν τῷ ἱερῷ συνέχεον πάντα τὸν ὄχλον καὶ ἐπέβαλον ἐπʼ αὐτὸν τὰς χεῖρας,

throw…into confusion
The phrase “throw…into confusion” is from συγχέω (syncheō), which also occurs in verse 31. This consistent translation in both places brings out how the Scriptural text indicates who is actually throwing Jerusalem into confusion.

 
28

crying out, “Men of Israel, help! This is the man who teaches to everyone everywhere against our people and the Law and this place; and besides, he has even brought Greeks into the temple and has defiled this holy place.”

κράζοντες· Ἄνδρες Ἰσραηλῖται, βοηθεῖτε· οὗτός ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων, ἔτι τε καὶ Ἕλληνας εἰσήγαγεν εἰς τὸ ἱερὸν καὶ κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον.

help
While this is rendered in some translations as “come to our aid,” it is a single word in Greek (βοηθεῖτε; boetheite) and can be translated literally and clearly with the single English word, “help.” This avoids adding extra words which do not appear in the Greek text. These hostile Jews were appealing to fellow Israelites to help them oust Paul from the temple.

 
29

For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple.

ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.

 
30

Then all the city was stirred, and the people rushed together, and taking hold of Paul they dragged him out of the temple, and immediately the doors were shut.

ἐκινήθη τε ἡ πόλις ὅλη καὶ ἐγένετο συνδρομὴ τοῦ λαοῦ, καὶ ἐπιλαβόμενοι τοῦ Παύλου εἷλκον αὐτὸν ἔξω τοῦ ἱεροῦ, καὶ εὐθέως ἐκλείσθησαν αἱ θύραι.

stirred
The word translated “stirred” here is the verb κινέω (kineō) in which the root for the English word “kinetic” can be recognized. The verb generally has the idea of setting something in motion or moving something around. “Stirred” is a closer rendering in this context than something like “provoked,” because it maintains this vivid picture of the crowd being moved together to attack Paul. “Provoked” rightly captures the sense, but “stirred” carries over the vivid word picture as well.

 
31

While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion.

ζητούντων τε αὐτὸν ἀποκτεῖναι ἀνέβη φάσις τῷ χιλιάρχῳ τῆς σπείρης ὅτι ὅλη συγχύννεται Ἰερουσαλήμ,

 
32

At once he took along soldiers and centurions and ran down to them; and when they saw the commander and the soldiers, they stopped beating Paul.

ὃς ἐξαυτῆς παραλαβὼν στρατιώτας καὶ ἑκατοντάρχας κατέδραμεν ἐπʼ αὐτούς, οἱ δὲ ἰδόντες τὸν χιλίαρχον καὶ τοὺς στρατιώτας ἐπαύσαντο τύπτοντες τὸν Παῦλον.

 
33

Then the commander came up and took hold of him, and ordered him to be bound with two chains; and he began asking who he was and what he had done.

τότε ἐγγίσας ὁ χιλίαρχος ἐπελάβετο αὐτοῦ καὶ ἐκέλευσε δεθῆναι ἁλύσεσι δυσί, καὶ ἐπυνθάνετο τίς εἴη καὶ τί ἐστιν πεποιηκώς.

 
34

But among the crowd some were shouting one thing and some another, and when he could not find out the facts because of the uproar, he ordered him to be brought into the barracks.

ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ· μὴ δυναμένου δὲ αὐτοῦ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον ἐκέλευσεν ἄγεσθαι αὐτὸν εἰς τὴν παρεμβολήν.

 
35

And when he got to the stairs, he actually was carried by the soldiers because of the violence of the crowd;

ὅτε δὲ ἐγένετο ἐπὶ τοὺς ἀναβαθμούς, συνέβη βαστάζεσθαι αὐτὸν ὑπὸ τῶν στρατιωτῶν διὰ τὴν βίαν τοῦ ὄχλου,

 
36

for the multitude of the people kept following them, shouting, “Away with him!”

ἠκολούθει γὰρ τὸ πλῆθος τοῦ λαοῦ κράζοντες· Αἶρε αὐτόν.

 
37

As Paul was about to be brought into the barracks, he said to the commander, “May I say something to you?” And he said, “Do you know Greek?

Μέλλων τε εἰσάγεσθαι εἰς τὴν παρεμβολὴν ὁ Παῦλος λέγει τῷ χιλιάρχῳ· Εἰ ἔξεστίν μοι εἰπεῖν τι πρὸς σέ; ὁ δὲ ἔφη· Ἑλληνιστὶ γινώσκεις;

 
38

Then you are not the Egyptian who some time ago raised a revolt and led the four thousand men of the Assassins out into the wilderness?”

οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν εἰς τὴν ἔρημον τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων;

 
39

But Paul said, “I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people.”

εἶπεν δὲ ὁ Παῦλος· Ἐγὼ ἄνθρωπος μέν εἰμι Ἰουδαῖος, Ταρσεὺς τῆς Κιλικίας, οὐκ ἀσήμου πόλεως πολίτης· δέομαι δέ σου, ἐπίτρεψόν μοι λαλῆσαι πρὸς τὸν λαόν.

 
40

And when he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great hush, he spoke to them in the Hebrew language, saying,

ἐπιτρέψαντος δὲ αὐτοῦ ὁ Παῦλος ἑστὼς ἐπὶ τῶν ἀναβαθμῶν κατέσεισε τῇ χειρὶ τῷ λαῷ, πολλῆς δὲ σιγῆς γενομένης προσεφώνησεν τῇ Ἑβραΐδι διαλέκτῳ λέγων

Hebrew language
Although the word διάλεκτος; (dialektos) can simply be transliterated as “dialect,” the modern idea of a dialect is not the same as what the word meant at the time Luke wrote. At that time, it was used to refer to the entire language, not just a regional branch of it (cf. Acts 1:19; 2:6; 2:8; 26:14). Furthermore, “Hebrew” translates Ἑβραϊστί (Hebraisti), which refers to a language and not a dialect spoken by Hebrew people. Luke’s purpose in saying this is to emphasize its distinction from Greek, the lingua franca of the time. Whether Ἑβραϊστί (Hebraisti) was meant to indicate the Hebrew language proper, or the language of the Hebrews at that time (Aramaic), to the Jews, hearing a stranger speak their own lesser-known tongue was irregular and surprising. Paul’s use of the Hebrew language here was very effective in capturing their attention.

 
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