Acts / Chapter 21

Acts 21

40 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Acts 21 chronicles Paul's final journey to Jerusalem against repeated prophetic warnings. The 'we' narrative provides a detailed travel itinerary from Miletus through Cos, Rhodes, Patara, Tyre, Ptolemais, and Caesarea. At Caesarea, the prophet Agabus dramatically predicts Paul's arrest. Upon arriving in Jerusalem, Paul follows James's advice to demonstrate his Torah observance by sponsoring four men under a Nazirite vow. Despite this conciliatory gesture, Jews from Asia recognize Paul in the temple, incite a mob, and Paul is rescued by Roman soldiers — beginning the chain of custody that will eventually carry him to Rome.

What Makes This Chapter Remarkable

The chapter contains one of the most vivid 'we' sections in Acts, with detailed nautical and geographical information that reflects firsthand travel experience. Agabus's symbolic prophecy — binding his own hands and feet with Paul's belt (v. 11) — imitates the enacted prophecies of the Old Testament prophets (cf. Isaiah 20, Jeremiah 13, Ezekiel 4). The community's response, 'The Lord's will be done' (v. 14), echoes Jesus' prayer in Gethsemane (Luke 22:42). Paul's arrest at the temple creates a narrative parallel with Jesus' arrest in Jerusalem — both are seized in a holy space, both face Jewish and Roman authorities, both endure a series of trials.

Translation Friction

The advice of James to Paul (vv. 23-24) raises questions about the relationship between Pauline theology and Torah observance. Paul's willingness to sponsor a Nazirite vow and undergo purification rites has been viewed as either genuine piety, pastoral accommodation, or diplomatic compromise. We render the text without resolving this tension. The accusation that Paul brought a Gentile (Trophimus) into the temple (v. 29) was false, as Luke explicitly states, but it reflects real anxieties about boundary violations in Second Temple Judaism.

Connections

Paul's journey to Jerusalem deliberately parallels Jesus' journey to Jerusalem in Luke's Gospel. The repeated warnings about suffering (vv. 4, 11) echo Jesus' passion predictions (Luke 9:22, 44; 18:31-33). The Nazirite vow (Numbers 6) connects to the OT purity system. The 'middle wall of partition' in the temple (implied in v. 28) is the barrier Paul describes metaphorically in Ephesians 2:14 as destroyed by Christ.

Acts 21:1

Ὡς δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπ' αὐτῶν, εὐθυδρομήσαντες ἤλθομεν εἰς τὴν Κῶ, τῇ δὲ ἑξῆς εἰς τὴν Ῥόδον, κἀκεῖθεν εἰς Πάταρα.

After we had torn ourselves away from them and set sail, we ran a straight course to Cos, the next day to Rhodes, and from there to Patara.

KJV And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:

Notes & Key Terms

Translator Notes

  1. The 'we' narration continues from chapter 20. The verb apospasthentas ('having been torn away') conveys the emotional difficulty of leaving the Ephesian elders. The nautical term euthydromesantes ('running a straight course') indicates favorable winds for the island-hopping route along the southwestern coast of Asia Minor.
Acts 21:2

καὶ εὑρόντες πλοῖον διαπερῶν εἰς Φοινίκην ἐπιβάντες ἀνήχθημεν.

Finding a ship crossing to Phoenicia, we went aboard and set sail.

KJV And finding a ship sailing over unto Phenicia, we went aboard, and set forth.

Notes & Key Terms

Translator Notes

  1. At Patara, Paul's group transfers from a coastal vessel to a larger merchant ship capable of the open-sea crossing to Phoenicia — a voyage of about 400 miles. This kind of detail reflects the eyewitness narrator's travel experience.
Acts 21:3

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

When we came in sight of Cyprus, we passed it on our left and sailed to Syria and landed at Tyre, for the ship was to unload its cargo there.

KJV Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.

Notes & Key Terms

Translator Notes

  1. The nautical detail of passing Cyprus on the port side ('left,' euonymon) indicates a course south of the island. Tyre, the ancient Phoenician port city, was a major commercial hub where cargo ships regularly docked.
Acts 21:4

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

After finding the disciples, we stayed there seven days. Through the Spirit they kept telling Paul not to go to Jerusalem.

KJV And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

Notes & Key Terms

Translator Notes

  1. The imperfect tense elegon ('they kept saying') suggests repeated urging. The tension between the Spirit's warning and Paul's Spirit-led determination to go (20:22) is not resolved by Luke. The warnings may reveal what will happen rather than commanding Paul to avoid it — prophetic information about danger rather than a prohibition.
Acts 21:5

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

When our days there were ended, we left and went on our way, with all of them — including wives and children — accompanying us until we were outside the city. And kneeling on the beach, we prayed.

KJV And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.

Notes & Key Terms

Translator Notes

  1. The scene of an entire community — men, women, and children — escorting Paul to the shore and kneeling to pray on the beach is among the most tender images in Acts. It parallels the farewell at Miletus (20:36-38) and demonstrates that early Christian communities included whole families.
Acts 21:6

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

Then we said farewell to one another, and we went aboard the ship while they returned to their homes.

KJV And when we had taken our leave one of another, we took ship; and they returned home again.

Notes & Key Terms

Translator Notes

  1. The simple narrative — farewell, boarding, returning — closes the Tyre episode with quiet dignity. The phrase eis ta idia ('to their own [places]') echoes the same phrase used in John 1:11 and 19:27.
Acts 21:7

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

When we had completed the voyage from Tyre, we arrived at Ptolemais, and we greeted the brothers and stayed with them for one day.

KJV And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.

Notes & Key Terms

Translator Notes

  1. Ptolemais (modern Akko/Acre) was about 25 miles south of Tyre. The brief one-day visit contrasts with the seven days at Tyre, reflecting Paul's haste to reach Jerusalem. The existence of a Christian community here shows the spread of the faith along the Phoenician coast.
Acts 21:8

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

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

KJV And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.

Notes & Key Terms

Translator Notes

  1. Philip 'the evangelist' is identified as 'one of the seven' — the group appointed in Acts 6:5 to serve the Hellenistic Jewish widows. His last appearance was in 8:40, settling in Caesarea after his encounter with the Ethiopian eunuch. The title 'evangelist' (euangelistou) appears only here and in Ephesians 4:11 and 2 Timothy 4:5.
Acts 21:9

τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.

He had four unmarried daughters who prophesied.

KJV And the same man had four daughters, virgins, which did prophesy.

Notes & Key Terms

Translator Notes

  1. The mention of Philip's four prophesying daughters is significant for understanding women's roles in the early church. The Greek parthenoi ('virgins, unmarried women') combined with propheteuousai ('prophesying') indicates an ongoing prophetic ministry. This fulfills Joel 2:28-29, quoted by Peter at Pentecost (Acts 2:17-18): 'your sons and your daughters shall prophesy.'
  2. [TCR Cross-Reference] Echoes Joel 2:28-29. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Acts 21:10

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

While we were staying there for several days, a prophet named Agabus came down from Judea.

KJV And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus.

Notes & Key Terms

Translator Notes

  1. Agabus previously appeared in Acts 11:28, where he predicted a famine. His arrival from Judea — 'came down,' the standard expression for traveling from the elevated region of Jerusalem — introduces the final and most dramatic warning about Paul's fate.
Acts 21:11

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.

He came to us, took Paul's belt, bound his own feet and hands, and said, "This is what the Holy Spirit says: 'In this way the Jews in Jerusalem will bind the man who owns this belt and will hand him over to the Gentiles.'"

KJV And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.

Notes & Key Terms

Translator Notes

  1. Agabus's enacted prophecy follows the pattern of Old Testament prophetic sign-acts (Isaiah 20:2-4, Jeremiah 13:1-11, Ezekiel 4:1-3). The introductory formula 'This is what the Holy Spirit says' (tade legei to pneuma to hagion) mirrors the prophetic 'Thus says the LORD' (ko amar YHWH). The prediction that Jews will 'hand him over to the Gentiles' (paradosousin eis cheiras ethnon) directly parallels Jesus' passion predictions (Luke 18:32).
  2. [TCR Cross-Reference] Quotes Isaiah 20:2-4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Jeremiah 13:1-11. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  4. [TCR Cross-Reference] Quotes Ezekiel 4:1-3. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Acts 21:12

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

When we heard this, both we and the local residents urged him not to go up to Jerusalem.

KJV And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.

Notes & Key Terms

Translator Notes

  1. The 'we' narrator includes himself among those pleading with Paul — a rare moment of personal involvement by the author. The verb parekalouemen ('we were urging') is imperfect tense, indicating persistent entreaty.
Acts 21:13

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.

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

KJV Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.

Notes & Key Terms

Translator Notes

  1. Paul's response reveals both his emotional vulnerability (they are 'breaking' his heart — synthryptontes, literally 'crushing together') and his resolute commitment. His readiness to die 'for the name of the Lord Jesus' (hyper tou onomatos tou kyriou Iesou) uses the same preposition (hyper, 'for, on behalf of') that characterizes sacrificial language throughout the New Testament.
Acts 21:14

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

Since he would not be persuaded, we fell silent and said, "The Lord's will be done."

KJV And when he would not be persuaded, we ceased, saying, The will of the Lord be done.

Notes & Key Terms

Translator Notes

  1. The community's final words — 'The Lord's will be done' (tou kyriou to thelema ginestho) — directly echo Jesus' prayer in Gethsemane (Luke 22:42: 'not my will, but yours be done'). This verbal parallel reinforces the Lukan theme of Paul's journey to Jerusalem as a parallel passion narrative.
Acts 21:15

Μετὰ δὲ τὰς ἡμέρας ταύτας ἐπισκευασάμενοι ἀνεβαίνομεν εἰς Ἱεροσόλυμα·

After these days we made our preparations and went up to Jerusalem.

KJV And after those days we took up our carriages, and went up to Jerusalem.

Notes & Key Terms

Translator Notes

  1. The verb episkeuasamenoi ('having prepared, having packed up') replaces the KJV's archaic 'took up our carriages' (which meant 'packed our baggage' in 17th-century English). The verb 'went up' (anebainomen) reflects the geographical and theological ascent to Jerusalem.
Acts 21:16

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

Some of the disciples from Caesarea went with us and brought us to the home of Mnason of Cyprus, an early disciple, with whom we were to stay.

KJV There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge.

Notes & Key Terms

Translator Notes

  1. Mnason is described as an 'early disciple' (archaio mathete) — possibly meaning he was a believer from the earliest days, perhaps even from Pentecost. As a Cypriot, he may have been associated with the Hellenistic Jewish believers of Acts 11:19-20. His willingness to host Paul's mixed Jewish-Gentile group in or near Jerusalem was significant.
Acts 21:17

Γενομένων δὲ ἡμῶν εἰς Ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί.

When we arrived in Jerusalem, the brothers received us warmly.

KJV And when we were come to Jerusalem, the brethren received us gladly.

Notes & Key Terms

Translator Notes

  1. The warm reception (asmenos, 'gladly, with pleasure') contrasts with the tensions that follow. The 'we' narration confirms the author's presence in Jerusalem. This is the culmination of Paul's long journey from Acts 20:1.
Acts 21:18

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

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

KJV And the day following Paul went in with us unto James; and all the elders were present.

Notes & Key Terms

Translator Notes

  1. James is the brother of Jesus and leader of the Jerusalem church (cf. 12:17, 15:13). The meeting is with James and the elders — not with the apostles, suggesting they may have been absent from Jerusalem by this point. The 'we' narrator is present at this meeting.
Acts 21:19

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

After greeting them, he reported in detail what God had done among the Gentiles through his ministry.

KJV And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.

Notes & Key Terms

Translator Notes

  1. Paul attributes the work to God rather than to himself — 'what God had done' (hon epoiesen ho theos). The phrase kath' hen hekaston ('one by one, in detail') suggests a thorough report. This likely included the delivery of the collection from the Gentile churches, though Luke surprisingly does not mention it explicitly.
Acts 21:20

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·

When they heard it, they glorified God. Then they said to him, "You see, brother, how many thousands there are among the Jews who have believed, and they are all zealous for the law.

KJV And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

Notes & Key Terms

Translator Notes

  1. The word myriades ('tens of thousands') may be hyperbolic, but it indicates a substantial Jewish-Christian community in Jerusalem. The critical point is that these Jewish believers remain 'zealous for the law' (zelotai tou nomou) — they continue to observe Torah. This sets up the tension with Paul's reputation.
Acts 21:21

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.

They have been informed about you that you teach all the Jews who live among the Gentiles to abandon Moses, telling them not to circumcise their children or walk according to our customs.

KJV And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.

Notes & Key Terms

Translator Notes

  1. The charge is specific: Paul supposedly teaches Jewish believers in the diaspora to abandon circumcision and Jewish customs. This is a distortion of Paul's actual position — he taught that Gentiles need not be circumcised (Galatians 5:2-6) but did not forbid Jewish believers from maintaining their practices (cf. 1 Corinthians 7:18). The word apostasian ('apostasy, rebellion') is charged language.
Acts 21:22

τί οὖν ἐστιν; πάντως ἀκούσονται ὅτι ἐλήλυθας.

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

KJV What is it therefore? the multitude must needs come together: for they will hear that thou art come.

Notes & Key Terms

Translator Notes

  1. The SBLGNT text is shorter than the Textus Receptus behind the KJV, omitting the reference to the multitude assembling. The rhetorical question acknowledges the practical problem: Paul's arrival will become known and the rumors must be addressed.
Acts 21:23

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

Therefore do what we tell you. We have four men who are under a vow.

KJV Do therefore this that we say to thee: We have four men which have a vow on them;

Notes & Key Terms

Translator Notes

  1. James proposes a plan to demonstrate Paul's Torah loyalty. The 'vow' (euchen) is almost certainly a Nazirite vow (Numbers 6:1-21), which involved abstaining from wine, not cutting one's hair, and avoiding corpse impurity for a specified period.
  2. [TCR Cross-Reference] References Numbers 6:1-21 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Acts 21:24

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

Take these men and purify yourself along with them and pay their expenses, so that they may shave their heads. Then everyone will know that there is nothing to what they have been told about you, but that you yourself also live in observance of the law.

KJV Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

Notes & Key Terms

Translator Notes

  1. Sponsoring the expenses of a Nazirite vow's completion was considered a pious act in Judaism (cf. Josephus, Antiquities 19.294). The shaving of heads marked the vow's completion (Numbers 6:18). Paul's willingness to do this aligns with his principle of becoming 'all things to all people' (1 Corinthians 9:22).
  2. [TCR Cross-Reference] Echoes Numbers 6:18. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Acts 21:25

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

But as for the Gentiles who have believed, we have sent a letter with our decision that they should abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality."

KJV As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

Notes & Key Terms

Translator Notes

  1. James reaffirms the Jerusalem Council's decision from Acts 15:20, 29. The four requirements for Gentile believers remain unchanged. This verse clarifies that Paul's Torah observance for Jewish believers does not contradict the lighter requirements for Gentile believers — the two are not in tension but address different communities.
Acts 21:26

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.

Then Paul took the men, and the next day he purified himself along with them and went into the temple, giving notice of when the days of purification would be completed and the offering presented for each one of them.

KJV Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

Notes & Key Terms

Translator Notes

  1. Paul enters the temple to notify the priests of the completion date for the Nazirite vow, at which point the prescribed offerings would be made (Numbers 6:13-17: a male lamb, a female lamb, a ram, grain offerings, and drink offerings). This was a significant financial commitment.
  2. [TCR Cross-Reference] Quotes Numbers 6:13-17:. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Acts 21:27

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

When the seven days were almost completed, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and seized him,

KJV And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,

Notes & Key Terms

Translator Notes

  1. The plan fails at the last moment. The 'Jews from Asia' — likely from Ephesus, who would recognize both Paul and Trophimus (v. 29) — initiate the violence. The irony is sharp: Paul is in the temple demonstrating his Torah loyalty when he is accused of violating the temple.
Acts 21:28

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.

Crying out, Men of Israel, help — This is the man, that teaches all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and has polluted this holy place.

KJV Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

Notes & Key Terms

Translator Notes

  1. The three-fold accusation — against the people, the law, and the temple — parallels the charges against Stephen (6:13) and against Jesus (Mark 14:58, Luke 23:2). The charge of bringing Greeks into the temple was a capital offense; inscriptions in Greek and Latin on the barrier (the soreg) warned Gentiles that entry beyond the Court of the Gentiles meant death.
Acts 21:29

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

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

KJV For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.

Notes & Key Terms

Translator Notes

  1. Luke explicitly states the charge was based on an assumption (enomizon, 'they supposed, assumed'), not on fact. Trophimus was a Gentile from Ephesus (cf. 20:4) whom the Asian Jews recognized. The false inference — seeing them together in the city and assuming they entered the temple together — was enough to ignite the mob.
Acts 21:30

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

The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple, and immediately the doors were shut.

KJV And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut.

Notes & Key Terms

Translator Notes

  1. Paul is dragged out of the temple rather than killed inside it — the mob avoids defiling the sacred space with bloodshed. The closing of the doors by the temple police (Levitical guards) was both a security measure and a symbolic act: the temple shuts Paul out. The detail 'immediately the doors were shut' has narrative and theological weight.
Acts 21:31

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

While they were trying to kill him, word reached the commander of the cohort that all Jerusalem was in an uproar.

KJV And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.

Notes & Key Terms

Translator Notes

  1. The chiliarchos ('commander of a thousand,' tribune) was the commanding officer of the Roman cohort stationed in the Antonia Fortress, which overlooked the temple from the northwest corner. The fortress's strategic position allowed rapid response to disturbances in the temple courts.
Acts 21:32

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

He immediately took soldiers and centurions and ran down to them. When they saw the commander and the soldiers, they stopped beating Paul.

KJV Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul.

Notes & Key Terms

Translator Notes

  1. The plural 'centurions' (hekatontarchas) indicates at least two centurions, meaning the commander brought at least 200 soldiers — a substantial force. The stairway from the Antonia Fortress led directly down into the temple courts, enabling the rapid intervention described here.
Acts 21:33

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

Then the commander came up and arrested him and ordered him to be bound with two chains. He inquired who he was and what he had done.

KJV Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done.

Notes & Key Terms

Translator Notes

  1. The two chains (halysesin dysi) likely means Paul was chained between two soldiers, a common Roman security measure. This fulfills Agabus's prophecy from verse 11. The commander's arrest is protective as well as custodial — it removes Paul from the mob.
Acts 21:34

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

Some in the crowd were shouting one thing, some another. Since the commander could not learn the facts because of the uproar, he ordered Paul to be brought into the barracks.

KJV And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle.

Notes & Key Terms

Translator Notes

  1. The 'barracks' (parembolen) is the Antonia Fortress, the Roman military headquarters in Jerusalem. The confused shouting of the crowd prevents any coherent investigation at the scene, a detail that parallels the Ephesian riot (19:32).
Acts 21:35

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

When Paul reached the steps, he had to be carried by the soldiers because of the violence of the crowd,

KJV And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people.

Notes & Key Terms

Translator Notes

  1. The steps (anabathmous) connected the temple courts to the Antonia Fortress. The crowd's violence was so intense that the soldiers had to physically carry Paul up the stairs — a graphic detail suggesting a near-lynching in progress.
Acts 21:36

ἠκολούθει γὰρ τὸ πλῆθος τοῦ λαοῦ κράζοντες· Αἶρε αὐτόν.

For the crowd of the people followed after, crying, Away with him.

KJV For the multitude of the people followed after, crying, Away with him.

Notes & Key Terms

Translator Notes

  1. The cry 'Away with him!' (Aire auton) echoes the crowd's cry against Jesus before Pilate in Luke 23:18 (Aire touton, 'Away with this man!'). Luke draws a deliberate verbal parallel between Paul's and Jesus' experiences before hostile crowds in Jerusalem.
Acts 21:37

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

As Paul was about to be brought into the barracks, he said to the commander, "May I say something to you?" The commander replied, "Do you know Greek?

KJV And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?

Notes & Key Terms

Translator Notes

  1. Paul's ability to speak Greek surprises the commander, who had made a different assumption about his identity (v. 38). The question Hellenisti ginoskeis ('Do you know Greek?') implies the commander expected Paul to be an uneducated agitator, not a cultured, multilingual figure.
Acts 21:38

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

Are you not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?"

KJV Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?

Notes & Key Terms

Translator Notes

  1. Josephus records an Egyptian false prophet who led a large following to the Mount of Olives, promising that Jerusalem's walls would collapse at his command (Jewish War 2.261-263; Antiquities 20.169-172). Josephus gives the number as 30,000; Luke's 4,000 may be more accurate. The sicarioi ('dagger-men, Assassins') were Jewish militants who carried concealed daggers and assassinated Roman collaborators in crowds.
Acts 21:39

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.

Paul replied, "I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people."

KJV But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.

Notes & Key Terms

Translator Notes

  1. Paul identifies himself by ethnicity (Jewish), origin (Tarsus), and civic status (citizen of a notable city). Tarsus was a major intellectual and commercial center — the phrase 'no insignificant city' (ouk asemou poleos) employs litotes (understatement) for rhetorical effect. Paul does not yet mention his Roman citizenship, saving that for a more strategic moment (22:25-28).
Acts 21:40

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

When the commander had given him permission, Paul stood on the steps and motioned with his hand to the people. When there was a great silence, he addressed them in the Hebrew language, saying:

KJV And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

Notes & Key Terms

Translator Notes

  1. Paul's choice to speak in 'the Hebrew language' (te Hebraidi dialekto) — almost certainly Aramaic, the common spoken language of Palestinian Jews — immediately establishes rapport with a crowd that had just been trying to kill him. The 'great silence' that falls over the mob is a dramatic narrative moment, setting the stage for the defense speech in chapter 22.