Mnason was an early disciple. He could remember the first days of the Church's story. It was good for Paul to have the society and care of this good man during those last troublous days. Notwithstanding all the efforts of the Judaizing elements in the Church, the splendid labors of the Apostle were estimated at their true worth, and he was gladly welcomed by the brethren at Jerusalem. Note how careful he was to attribute all to God. Paul was only the instrument through whom the Almighty wrought for the glory of Jesus, Acts 21:19.
The action here described, which was strongly recommended by the leaders of the Church, seems at variance with what Paul so clearly states in his Epistle to the Galatians, Galatians 2:3-5; and perhaps it would have been a wiser and stronger policy for him to have remained in quiet obscurity till the feast was over. But we must remember the deep coloring which the proximity of the Temple gave to church life at Jerusalem, and Paul was willing to be guided by men like James, in whose judgment he had full confidence. In addition, he was always willing to yield in cases which did not concern principle. He acquiesced in such matters for the sake of charity, so that he gladly became as a Jew to Jews, that he might save the Jews, 1 Corinthians 9:20. [source]
Chapter Summary: Acts 21
1Paul calls at the house of Philip, whose daughters prophesy 10Agabus, foretelling what should befall him at Jerusalem, 13he will not be dissuaded from going thither 17He comes to Jerusalem; 27where he is apprehended, and in great danger, but by the chief captain is rescued; 37and requests, and is permitted to speak to the people
Greek Commentary for Acts 21:22
What is it therefore? [Τι ουν εστιν] See this form of question by Paul (1 Corinthians 14:15,1 Corinthians 14:26). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul‘s teaching, but many do. [source]
They will certainly hear [παντως ακουσονται] Παντως Pantōs is old adverb, by all means, altogether, wholly, certainly as here and Acts 28:4; Luke 4:23; 1 Corinthians 9:10. This future middle of ακουω akouō is the usual form instead of ακουσω akousō There was no way to conceal Paul‘s arrival nor was it wise to do so. B C and several cursives omit δει πλητος συνελτειν dei plēthos sunelthein (The multitude must needs come together). [source]
What is it therefore? [] How does the matter lie? What is to be done? [source]
The multitude must needs come together [] Some texts omit. So Rev. If retained, we should read a multitude. [source]
Acts 21:24Purify thyself with them [αγνιστητι συν αυτοις] First aorist passive imperative of αγνιζω hagnizō old verb to purify, to make pure See the active voice in James 4:8; 1 Peter 1:22; 1 Jo 1 Peter 3:3. It is possible to see the full passive force here, “Be purified.” But a number of aorist passives in the Koiné{[28928]}š supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar, p. 819). That is possible here. Hence, “Purify thyself” is allowable. The word occurs in Numbers 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note αγνισμου hagnismou in Acts 21:26. Be at charges for them (δαπανησον επ αυτοις dapanēson ep' autois). First aorist active imperative of old verb δαπαναω dapanaō to incur expense, expend. Spend (money) upon (επ ep') them. Ramsay (St. Paul the Traveller, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father‘s estate. The charges for five men would be considerable. “A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome” (Furneaux). That they may shave their heads Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Acts 21:24That they may shave their heads [ινα χυρησονται την κεπαλην] Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Acts 21:24And all shall know [και γνωσονται] This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). [source]
Acts 28:4No doubt [κρεμαμαι] Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). [source]
Acts 21:34When he could not know [μη δυναμενου αυτου γνωναι] Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11,Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10,Acts 23:16,Acts 23:32. [source]
Acts 28:4Hanging from his hand [kremamenon ek tēs cheiros autou)] Vivid picture of the snake dangling from Paul‘s hand. Present middle participle of τηριακη kremamai late form for κρεμαμενον εκ της χειρος αυτου kremannumi to hang up, to suspend (cf. Galatians 3:13). No doubt (κρεμαμαι pantōs). Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). Though he hath escaped First aorist passive participle of παντως diasōzō (same verb used in Acts 27:43,Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω Justitia (Page). The natives speak of δικη @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER-
-DIVIDER-
[source]
What do the individual words in Acts 21:22 mean?
Whatthenis itCertainlythey will hearthatyou have come
Greek Commentary for Acts 21:22
See this form of question by Paul (1 Corinthians 14:15, 1 Corinthians 14:26). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul‘s teaching, but many do. [source]
Παντως Pantōs is old adverb, by all means, altogether, wholly, certainly as here and Acts 28:4; Luke 4:23; 1 Corinthians 9:10. This future middle of ακουω akouō is the usual form instead of ακουσω akousō There was no way to conceal Paul‘s arrival nor was it wise to do so. B C and several cursives omit δει πλητος συνελτειν dei plēthos sunelthein (The multitude must needs come together). [source]
How does the matter lie? What is to be done? [source]
Some texts omit. So Rev. If retained, we should read a multitude. [source]
Reverse Greek Commentary Search for Acts 21:22
Adverb. Literally, at any rate, certainly, assuredly. Cf. Acts 21:22; Acts 28:4. [source]
First aorist passive imperative of αγνιζω hagnizō old verb to purify, to make pure See the active voice in James 4:8; 1 Peter 1:22; 1 Jo 1 Peter 3:3. It is possible to see the full passive force here, “Be purified.” But a number of aorist passives in the Koiné{[28928]}š supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar, p. 819). That is possible here. Hence, “Purify thyself” is allowable. The word occurs in Numbers 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note αγνισμου hagnismou in Acts 21:26. Be at charges for them (δαπανησον επ αυτοις dapanēson ep' autois). First aorist active imperative of old verb δαπαναω dapanaō to incur expense, expend. Spend (money) upon (επ ep') them. Ramsay (St. Paul the Traveller, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father‘s estate. The charges for five men would be considerable. “A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome” (Furneaux). That they may shave their heads Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). [source]
Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). [source]
Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
Vivid picture of the snake dangling from Paul‘s hand. Present middle participle of τηριακη kremamai late form for κρεμαμενον εκ της χειρος αυτου kremannumi to hang up, to suspend (cf. Galatians 3:13). No doubt (κρεμαμαι pantōs). Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). Though he hath escaped First aorist passive participle of παντως diasōzō (same verb used in Acts 27:43, Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω Justitia (Page). The natives speak of δικη @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER- -DIVIDER- [source]