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.
YLT: crying out, 'Men, Israelites, help! this is the man who, against the people, and the law, and this place, all everywhere is teaching; and further, also, Greeks he brought into the temple, and hath defiled this holy place;'
Darby: crying, Israelites, help! this is the man who teaches all everywhere against the people, and the law, and this place, and has brought Greeks too into the temple, and profaned this holy place.
ASV: crying out, Men of Israel, help: This is the man that teacheth all men everywhere against the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath defiled this holy place.
| κράζοντες | crying out |
|
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: κράζω Sense: to croak. |
|
| Ἄνδρες | Men |
|
Parse: Noun, Vocative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
|
| Ἰσραηλῖται | Israelites |
|
Parse: Noun, Vocative Masculine Plural Root: Ἰσραηλίτης Sense: an Israelite, one of the race of Israel, a name to be held in honour. |
|
| βοηθεῖτε | help |
|
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: βοηθέω Sense: to help, succour, bring aid. |
|
| οὗτός | This |
|
Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
|
| ἄνθρωπος | man |
|
Parse: Noun, Nominative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
|
| κατὰ | against |
|
Parse: Preposition Root: κατά Sense: down from, through out. |
|
| λαοῦ | people |
|
Parse: Noun, Genitive Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
|
| νόμου | law |
|
Parse: Noun, Genitive Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
|
| τόπου | place |
|
Parse: Noun, Genitive Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
|
| τούτου | this |
|
Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: οὗτος Sense: this. |
|
| πάντας | all those |
|
Parse: Adjective, Accusative Masculine Plural Root: πᾶς Sense: individually. |
|
| πανταχῇ | everywhere |
|
Parse: Adverb Root: πανταχῇ Sense: everywhere. |
|
| διδάσκων | teaching |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διδάσκω Sense: to teach. |
|
| ἔτι | besides |
|
Parse: Adverb Root: ἔτι Sense: yet, still. |
|
| καὶ | also |
|
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
| Ἕλληνας | Greeks |
|
Parse: Noun, Accusative Masculine Plural Root: Ἕλλην Sense: a Greek either by nationality, whether a native of the main land or of the Greek islands or colonies. |
|
| εἰσήγαγεν | he has brought |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἰσάγω Sense: to lead in. |
|
| εἰς | into |
|
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
|
| ἱερὸν | temple |
|
Parse: Noun, Accusative Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
|
| κεκοίνωκεν | defiled |
|
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: κοινόω Sense: to make common. |
|
| ἅγιον | holy |
|
Parse: Adjective, Accusative Masculine Singular Root: ἅγιος Sense: most holy thing, a saint. |
|
| τόπον | place |
|
Parse: Noun, Accusative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
|
| τοῦτον | this |
|
Parse: Demonstrative Pronoun, Accusative Masculine Singular Root: οὗτος Sense: this. |
|
Greek Commentary for Acts 21:28
Present active imperative of βοητεω boētheō to run (τεω theō) at a cry (βοη boē), as if an outrage had been committed like murder or assault. [source]
Alliterative. Πανταχηι Pantachēi is a variation in MSS., often πανταχου pantachou and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts 6:13) in which Paul had participated according to his confession (Acts 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. And moreover also he brought Greeks also into the temple (ετι τε και ελληνας εισηγαγεν εις το ιερον eti te kai Hellēnas eisēgagen eis to hieron). Note the three particles (ετι τε και eti te kai), and (τε te) still more (ετι eti) also or even (και kai). Worse than his teaching (διδασκων didaskōn) is his dreadful deed: he actually brought (εισηγαγεν eisēgagen second aorist active indicative of εισαγω eisagō). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871). Hath defiled this holy place Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Note the three particles Worse than his teaching This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871). [source]
Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
The temple. Compare the charge against Stephen, Acts 6:13. [source]
See on Acts 6:1. [source]
See on Matthew 4:5. The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul. [source]
Reverse Greek Commentary Search for Acts 21:28
This word is from κοινος koinos which is used in two senses, either what is “common” to all and general like the Koiné Greek, or what is unclean and “common” either ceremonially or in reality. The ceremonial “commonness” disturbed Peter on the housetop in Joppa (Acts 10:14). See also Acts 21:28; Hebrews 9:13. One who is thus religiously common or unclean is cut off from doing his religious acts. “Defilement” was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: [source]
Note τε και te kai both - and. “The τε te (B L) binds all the particulars into one bundle of renuncianda ” (Bruce). Note this same triple group of conjunctions (ετι τε και eti te kai) in Acts 21:28, “And moreover also,” “even going as far as his own life.” Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence “over even the elemental instinct of self-preservation” (Ragg). [source]
Place, the temple and city (Acts 6:13; Acts 21:28; Matthew 24:15). Nation, the civil organization. See on 1 Peter 2:9; see on Luke 2:32. In the Sanhedrim were many devoted adherents of Rome, and the rest were well aware of the weakness of the national power. [source]
Imperfect active, vivid picture, they were dragging (literally). See note on Acts 8:3; and note on Acts 16:19. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. Before the rulers of the city (επι τους πολιταρχας epi tous politarchas). This word does not occur in Greek literature and used to be cited as an example of Luke‘s blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb πολιταρχεω politarcheō occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or “rulers of the city.” Crying Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Periphrastic past perfect of προοραω prooraō old verb to see before, whether time or place. Only twice in the N.T., here and Acts 2:25 quoted from Psalm 16:8. Note the double reduplication in εω ̇eō̇ as in Attic (Robertson, Grammar, p. 364). With him in the city Trophimus the Ephesian (Τροπιμον τον Επεσιον εν τηι πολει συν αυτωι Trophimon ton Ephesion en tēi polei sun autōi). The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (συν sun) in the city. That was a fact. They had just seized Paul in the temple (ιερον hieron). That was another fact. They supposed Imperfect active of νομιζω nomizō common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, εισηγαγεν eisēgagen as in Acts 21:28) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party. [source]
A flat untruth, but the charge of the Asian Jews (Acts 21:28-30). Verbum optum ad calumnian (Bengel). [source]
As if the Sanhedrin had arrested Paul, Tertullus identifying himself with his clients. But it was the mob (Acts 21:28-31) that attacked Paul and Lysias who rescued him (Acts 21:32.). [source]
Imperfect middle describing the evangelistic tour of Philip “till he came to Caesarea” (εως του ελτειν αυτον heōs tou elthein auton genitive articular infinitive with the preposition εως heōs and the accusative of general reference) where he made his home and headquarters thereafter (Acts 21:28) and was known as the Evangelist. [source]
Imperfect active of νομιζω nomizō common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, εισηγαγεν eisēgagen as in Acts 21:28) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party. [source]
“The both” (Jew and Gentile). Jesus had said “other sheep I have which are not of this fold” (John 10:16). One (εν hen) is neuter singular (oneness, unity, identity) as in Galatians 3:28. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. Brake down the middle wall of partition “Having loosened (first aorist active participle of λυω luō see note on John 2:19) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts 21:28). [source]
“Having loosened (first aorist active participle of λυω luō see note on John 2:19) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts 21:28). [source]