Kisah Para Rasul 20:1--21:40
Konteks20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 1 them and saying farewell, 2 he left to go to Macedonia. 3 20:2 After he had gone through those regions 4 and spoken many words of encouragement 5 to the believers there, 6 he came to Greece, 7 20:3 where he stayed 8 for three months. Because the Jews had made 9 a plot 10 against him as he was intending 11 to sail 12 for Syria, he decided 13 to return through Macedonia. 14 20:4 Paul 15 was accompanied by Sopater son of Pyrrhus from Berea, 16 Aristarchus and Secundus from Thessalonica, 17 Gaius 18 from Derbe, 19 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 20 20:5 These had gone on ahead 21 and were waiting for us in Troas. 22 20:6 We 23 sailed away from Philippi 24 after the days of Unleavened Bread, 25 and within five days 26 we came to the others 27 in Troas, 28 where we stayed for seven days. 20:7 On the first day 29 of the week, when we met 30 to break bread, Paul began to speak 31 to the people, and because he intended 32 to leave the next day, he extended 33 his message until midnight. 20:8 (Now there were many lamps 34 in the upstairs room where we were meeting.) 35 20:9 A young man named Eutychus, who was sitting in the window, 36 was sinking 37 into a deep sleep while Paul continued to speak 38 for a long time. Fast asleep, 39 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 40 threw himself 41 on the young man, 42 put his arms around him, 43 and said, “Do not be distressed, for he is still alive!” 44 20:11 Then Paul 45 went back upstairs, 46 and after he had broken bread and eaten, he talked with them 47 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 48 comforted.
20:13 We went on ahead 49 to the ship and put out to sea 50 for Assos, 51 intending 52 to take Paul aboard there, for he had arranged it this way. 53 He 54 himself was intending 55 to go there by land. 56 20:14 When he met us in Assos, 57 we took him aboard 58 and went to Mitylene. 59 20:15 We set sail 60 from there, and on the following day we arrived off Chios. 61 The next day we approached 62 Samos, 63 and the day after that we arrived at Miletus. 64 20:16 For Paul had decided to sail past Ephesus 65 so as not to spend time 66 in the province of Asia, 67 for he was hurrying 68 to arrive in Jerusalem, 69 if possible, 70 by the day of Pentecost. 20:17 From Miletus 71 he sent a message 72 to Ephesus, telling the elders of the church to come to him. 73
20:18 When they arrived, he said to them, “You yourselves know how I lived 74 the whole time I was with you, from the first day I set foot 75 in the province of Asia, 76 20:19 serving the Lord with all humility 77 and with tears, and with the trials that happened to me because of the plots 78 of the Jews. 20:20 You know that I did not hold back from proclaiming 79 to you anything that would be helpful, 80 and from teaching you publicly 81 and from house to house, 20:21 testifying 82 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 83 20:22 And now, 84 compelled 85 by the Spirit, I am going to Jerusalem 86 without knowing what will happen to me there, 87 20:23 except 88 that the Holy Spirit warns 89 me in town after town 90 that 91 imprisonment 92 and persecutions 93 are waiting for me. 20:24 But I do not consider my life 94 worth anything 95 to myself, so that 96 I may finish my task 97 and the ministry that I received from the Lord Jesus, to testify to the good news 98 of God’s grace.
20:25 “And now 99 I know that none 100 of you among whom I went around proclaiming the kingdom 101 will see me 102 again. 20:26 Therefore I declare 103 to you today that I am innocent 104 of the blood of you all. 105 20:27 For I did not hold back from 106 announcing 107 to you the whole purpose 108 of God. 20:28 Watch out for 109 yourselves and for all the flock of which 110 the Holy Spirit has made you overseers, 111 to shepherd the church of God 112 that he obtained 113 with the blood of his own Son. 114 20:29 I know that after I am gone 115 fierce wolves 116 will come in among you, not sparing the flock. 20:30 Even from among your own group 117 men 118 will arise, teaching perversions of the truth 119 to draw the disciples away after them. 20:31 Therefore be alert, 120 remembering that night and day for three years I did not stop warning 121 each one of you with tears. 20:32 And now I entrust 122 you to God and to the message 123 of his grace. This message 124 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 125 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 126 provided for my needs and the needs of those who were with me. 20:35 By all these things, 127 I have shown you that by working in this way we must help 128 the weak, 129 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 130
20:36 When 131 he had said these things, he knelt down 132 with them all and prayed. 20:37 They all began to weep loudly, 133 and hugged 134 Paul and kissed him, 135 20:38 especially saddened 136 by what 137 he had said, that they were not going to see him 138 again. Then they accompanied 139 him to the ship.
21:1 After 140 we 141 tore ourselves away 142 from them, we put out to sea, 143 and sailing a straight course, 144 we came to Cos, 145 on the next day to Rhodes, 146 and from there to Patara. 147 21:2 We found 148 a ship crossing over to Phoenicia, 149 went aboard, 150 and put out to sea. 151 21:3 After we sighted Cyprus 152 and left it behind on our port side, 153 we sailed on to Syria and put in 154 at Tyre, 155 because the ship was to unload its cargo there. 21:4 After we located 156 the disciples, we stayed there 157 seven days. They repeatedly told 158 Paul through the Spirit 159 not to set foot 160 in Jerusalem. 161 21:5 When 162 our time was over, 163 we left and went on our way. All of them, with their wives and children, accompanied 164 us outside of the city. After 165 kneeling down on the beach and praying, 166 21:6 we said farewell 167 to one another. 168 Then 169 we went aboard the ship, and they returned to their own homes. 170 21:7 We continued the voyage from Tyre 171 and arrived at Ptolemais, 172 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 173 and came to Caesarea, 174 and entered 175 the house of Philip the evangelist, who was one of the seven, 176 and stayed with him. 21:9 (He had four unmarried 177 daughters who prophesied.) 178
21:10 While we remained there for a number of days, 179 a prophet named Agabus 180 came down from Judea. 21:11 He came 181 to us, took 182 Paul’s belt, 183 tied 184 his own hands and feet with it, 185 and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over 186 to the Gentiles.’” 21:12 When we heard this, both we and the local people 187 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 188 my heart? For I am ready not only to be tied up, 189 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 190 we said no more except, 191 “The Lord’s will be done.” 192
21:15 After these days we got ready 193 and started up 194 to Jerusalem. 21:16 Some of the disciples from Caesarea 195 came along with us too, and brought us to the house 196 of Mnason of Cyprus, a disciple from the earliest times, 197 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 198 21:18 The next day Paul went in with us to see James, and all the elders were there. 199 21:19 When Paul 200 had greeted them, he began to explain 201 in detail 202 what God 203 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 204 God. Then they said to him, “You see, brother, how many thousands of Jews 205 there are who have believed, and they are all ardent observers 206 of the law. 207 21:21 They have been informed about you – that you teach all the Jews now living 208 among the Gentiles to abandon 209 Moses, telling them not to circumcise their children 210 or live 211 according to our customs. 21:22 What then should we do? They will no doubt 212 hear that you have come. 21:23 So do what 213 we tell you: We have four men 214 who have taken 215 a vow; 216 21:24 take them and purify 217 yourself along with them and pay their expenses, 218 so that they may have their heads shaved. 219 Then 220 everyone will know there is nothing in what they have been told 221 about you, but that you yourself live in conformity with 222 the law. 223 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 224 that they should avoid 225 meat that has been sacrificed to idols 226 and blood and what has been strangled 227 and sexual immorality.” 21:26 Then Paul took the men the next day, 228 and after he had purified himself 229 along with them, he went to the temple and gave notice 230 of the completion of the days of purification, 231 when 232 the sacrifice would be offered for each 233 of them. 21:27 When the seven days were almost over, 234 the Jews from the province of Asia 235 who had seen him in the temple area 236 stirred up the whole crowd 237 and seized 238 him, 21:28 shouting, “Men of Israel, 239 help! This is the man who teaches everyone everywhere against our people, our law, 240 and this sanctuary! 241 Furthermore 242 he has brought Greeks into the inner courts of the temple 243 and made this holy place ritually unclean!” 244 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 245 they assumed Paul had brought him into the inner temple courts.) 246 21:30 The whole city was stirred up, 247 and the people rushed together. 248 They seized 249 Paul and dragged him out of the temple courts, 250 and immediately the doors were shut. 21:31 While they were trying 251 to kill him, a report 252 was sent up 253 to the commanding officer 254 of the cohort 255 that all Jerusalem was in confusion. 256 21:32 He 257 immediately took 258 soldiers and centurions 259 and ran down to the crowd. 260 When they saw 261 the commanding officer 262 and the soldiers, they stopped beating 263 Paul. 21:33 Then the commanding officer 264 came up and arrested 265 him and ordered him to be tied up with two chains; 266 he 267 then asked who he was and what 268 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 269 and when the commanding officer 270 was unable 271 to find out the truth 272 because of the disturbance, 273 he ordered Paul 274 to be brought into the barracks. 275 21:35 When he came to the steps, Paul 276 had to be carried 277 by the soldiers because of the violence 278 of the mob, 21:36 for a crowd of people 279 followed them, 280 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 281 he said 282 to the commanding officer, 283 “May I say 284 something to you?” The officer 285 replied, 286 “Do you know Greek? 287 21:38 Then you’re not that Egyptian who started a rebellion 288 and led the four thousand men of the ‘Assassins’ 289 into the wilderness 290 some time ago?” 291 21:39 Paul answered, 292 “I am a Jew 293 from Tarsus in Cilicia, a citizen of an important city. 294 Please 295 allow me to speak to the people.” 21:40 When the commanding officer 296 had given him permission, 297 Paul stood 298 on the steps and gestured 299 to the people with his hand. When they had become silent, 300 he addressed 301 them in Aramaic, 302
[20:1] 2 tn Or “and taking leave of them.”
[20:1] 3 sn Macedonia was the Roman province of Macedonia in Greece.
[20:2] 4 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
[20:2] 5 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
[20:2] 6 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 7 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
[20:3] 8 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
[20:3] 9 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
[20:3] 10 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
[20:3] 11 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:3] 12 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
[20:3] 13 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
[20:3] 14 sn Macedonia was the Roman province of Macedonia in Greece.
[20:4] 15 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
[20:4] 16 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
[20:4] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:4] 17 tn Grk “of the Thessalonians.”
[20:4] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:4] 18 tn Grk “and Gaius,” but 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.
[20:4] 19 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
[20:4] map For location see JP1 E2; JP2 E2; JP3 E2.
[20:4] 20 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” 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.
[20:5] 21 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:5] 22 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
[20:6] 23 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
[20:6] 24 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:6] 25 sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
[20:6] 26 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
[20:6] 27 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
[20:6] 28 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
[20:7] 29 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
[20:7] 31 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
[20:7] 32 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:8] 34 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
[20:8] 35 sn This is best taken as a parenthetical note by the author.
[20:9] 36 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
[20:9] 37 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
[20:9] 38 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
[20:9] 39 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
[20:10] 40 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:10] 41 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
[20:10] 42 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
[20:10] 43 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
[20:10] 44 tn Grk “for his life is in him” (an idiom).
[20:11] 45 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[20:11] 46 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:11] 47 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
[20:12] 48 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
[20:13] 49 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:13] 50 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[20:13] 51 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:13] 52 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:13] 53 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
[20:13] 54 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
[20:13] 55 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:13] 56 tn Or “there on foot.”
[20:14] 57 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:14] 58 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:14] 59 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
[20:15] 60 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
[20:15] 61 tn Or “offshore from Chios.”
[20:15] sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
[20:15] 62 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
[20:15] 63 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
[20:15] 64 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
[20:16] 65 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[20:16] 66 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
[20:16] 67 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.
[20:16] 69 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:16] 70 tn Grk “if it could be to him” (an idiom).
[20:17] 71 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 72 tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[20:17] 73 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
[20:18] 74 tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
[20:18] 75 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
[20:18] 76 tn Grk “Asia”; see the note on this word in v. 16.
[20:19] 77 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
[20:19] 78 sn These plots are mentioned in Acts 9:24; 20:13.
[20:20] 80 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
[20:21] 82 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
[20:21] 83 tc Several
[20:21] sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
[20:22] 84 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 86 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
[20:22] 87 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
[20:23] 88 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 89 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
[20:23] 90 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 91 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 93 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[20:24] 95 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
[20:24] 96 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
[20:24] 97 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
[20:24] 98 tn Or “to the gospel.”
[20:25] 99 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:25] 100 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
[20:25] 101 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
[20:25] 102 tn Grk “will see my face” (an idiom for seeing someone in person).
[20:26] 104 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
[20:26] sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
[20:26] 105 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
[20:27] 106 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
[20:27] 107 tn Or “proclaiming,” “declaring.”
[20:28] 109 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 110 tn Grk “in which.”
[20:28] 111 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
[20:28] 112 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
[20:28] 114 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
[20:28] sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).
[20:29] 115 tn Grk “after my departure.”
[20:29] 116 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
[20:30] 117 tn Grk “from among yourselves.”
[20:30] 118 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
[20:30] 119 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
[20:30] sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.
[20:31] 120 tn Or “be watchful.”
[20:31] 121 tn Or “admonishing.”
[20:32] 122 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”
[20:32] 124 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.
[20:33] 125 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.
[20:34] 126 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
[20:35] 127 sn The expression By all these things means “In everything I did.”
[20:35] 128 tn Or “must assist.”
[20:35] 129 tn Or “the sick.” See Eph 4:28.
[20:35] 130 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
[20:36] 131 tn Grk “And when.” 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.
[20:36] 132 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[20:37] 133 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 134 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 135 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
[20:38] 137 tn Grk “by the word that he had said.”
[20:38] 138 tn Grk “to see his face” (an idiom for seeing someone in person).
[20:38] 139 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
[21:1] 140 tn 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
[21:1] 141 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
[21:1] 142 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
[21:1] 143 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[21:1] 144 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
[21:1] 145 sn Cos was an island in the Aegean Sea.
[21:1] 146 sn Rhodes was an island off the southwestern coast of Asia Minor.
[21:1] 147 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
[21:2] 148 tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[21:2] 149 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
[21:2] 150 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
[21:2] 151 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[21:3] 152 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[21:3] 153 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
[21:3] 154 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
[21:3] 155 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.
[21:3] map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[21:4] 156 tn 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] 157 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
[21:4] 158 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
[21:4] 159 sn 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] 160 tn 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] 161 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:5] 162 tn 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] 163 tn 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] 164 tn 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] 165 tn 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] 166 sn 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] 167 tn 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] 168 sn These words are part of v. 5 in the standard critical Greek text.
[21:6] 169 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
[21:6] 170 tn Grk “to their own”; the word “homes” is implied.
[21:7] 171 sn Tyre was a city and seaport on the coast of Phoenicia.
[21:7] 172 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
[21:8] 173 tn 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] 174 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).
[21:8] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:8] 175 tn 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] 176 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
[21:9] 177 tn 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] 178 sn 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] 179 tn 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] 180 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
[21:11] 181 tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 182 tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 183 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
[21:11] 184 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 185 tn The words “with it” are not in the Greek text, but are implied.
[21:11] 186 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
[21:11] sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).
[21:12] 187 tn Or “the people there.”
[21:13] 188 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
[21:13] 189 tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.
[21:14] 190 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
[21:14] 191 tn Grk “we became silent, saying.”
[21:14] 192 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
[21:15] 193 tn Or “we made preparations.”
[21:15] 194 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
[21:15] sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.
[21:16] 195 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[21:16] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:16] 196 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
[21:16] 197 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”
[21:17] 198 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
[21:18] 199 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
[21:18] 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.
[21:19] 200 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:19] 201 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
[21:19] 202 tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”
[21:19] 203 sn Note how Paul credited God with the success of his ministry.
[21:20] 204 tn Or “glorified.”
[21:20] 205 tn Grk “how many thousands there are among the Jews.”
[21:20] 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.
[21:20] 206 tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”
[21:20] 207 sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).
[21:21] 208 tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.
[21:21] 209 tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”
[21:21] 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.
[21:21] 210 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
[21:22] 212 tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”
[21:23] 213 tn Grk “do this that.”
[21:23] 214 tn Grk “There are four men here.”
[21:23] 215 tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”
[21:23] 216 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
[21:24] 217 sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).
[21:24] 218 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
[21:24] 219 tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”
[21:24] sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).
[21:24] 220 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
[21:24] 221 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
[21:24] 222 tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”
[21:24] 223 sn The law refers to the law of Moses.
[21:25] 224 tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”
[21:25] 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.
[21:25] 225 tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.
[21:25] 226 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
[21:25] 227 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).
[21:26] 228 tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”
[21:26] 229 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
[21:26] 230 tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.
[21:26] 231 sn The days of purification refers to the days of ritual cleansing.
[21:26] 232 tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.
[21:26] 233 tn Grk “for each one.”
[21:27] 234 tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”
[21:27] 235 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[21:27] 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).
[21:27] 236 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
[21:27] 237 tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”
[21:27] 238 tn Grk “and laid hands on.”
[21:28] 239 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.
[21:28] 240 sn The law refers to the law of Moses.
[21:28] 241 tn Grk “this place.”
[21:28] 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).
[21:28] 242 tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[21:28] 243 tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.
[21:28] 244 tn Or “and has defiled this holy place.”
[21:28] 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.
[21:29] 246 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
[21:29] sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
[21:30] 247 tn On this term see BDAG 545 s.v. κινέω 2.b.
[21:30] 248 tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”
[21:30] 249 tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.
[21:30] 250 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
[21:31] 252 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
[21:31] 253 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
[21:31] 254 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[21:31] 255 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
[21:31] 256 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
[21:32] 257 tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.
[21:32] 258 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
[21:32] 259 sn See the note on the word centurion in 10:1.
[21:32] 260 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
[21:32] 261 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
[21:32] 262 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:32] 263 sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.
[21:33] 264 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:33] 266 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
[21:33] 267 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.
[21:33] 268 tn Grk “and what it is”; this has been simplified to “what.”
[21:34] 269 tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”
[21:34] 270 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
[21:34] 271 tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”
[21:34] 272 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
[21:34] 273 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
[21:34] 274 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[21:34] 275 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[21:35] 276 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:35] 277 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
[21:35] 278 tn This refers to mob violence (BDAG 175 s.v. βία b).
[21:36] 279 tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.
[21:36] 280 tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[21:37] 281 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[21:37] 282 tn Grk “says” (a historical present).
[21:37] 283 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
[21:37] 284 tn Grk “Is it permitted for me to say” (an idiom).
[21:37] 285 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
[21:37] 287 sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.
[21:38] 288 tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”
[21:38] 289 tn Grk “of the Sicarii.”
[21:38] sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.
[21:38] 291 tn Grk “before these days.”
[21:39] 293 tn Grk “a Jewish man.”
[21:39] 294 tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).
[21:39] 295 tn Grk “I beg you.”
[21:40] 296 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
[21:40] 297 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 298 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 300 tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”
[21:40] 301 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
[21:40] 302 tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.
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