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.
YLT: and they are instructed concerning thee, that apostasy from Moses thou dost teach to all Jews among the nations, saying -- Not to circumcise the children, nor after the customs to walk;
Darby: And they have been informed concerning thee, that thou teachest all the Jews among the nations apostasy from Moses, saying that they should not circumcise their children, nor walk in the customs.
ASV: and they have been informed concerning thee, that thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs.
| κατηχήθησαν | They have been informed |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: κατηχέω Sense: to sound towards, sound down upon, resound. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| περὶ | about |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἀποστασίαν | apostasy |
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Parse: Noun, Accusative Feminine Singular Root: ἀποστασία Sense: a falling away, defection, apostasy. |
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| διδάσκεις | you teach |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: διδάσκω Sense: to teach. |
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| Μωϋσέως | Moses |
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Parse: Noun, Genitive Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἔθνη | Gentiles |
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Parse: Noun, Accusative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| Ἰουδαίους | Jews |
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Parse: Adjective, Accusative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| λέγων | telling |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| περιτέμνειν | to circumcise |
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Parse: Verb, Present Infinitive Active Root: περιτέμνω Sense: to cut around. |
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| τέκνα | children |
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Parse: Noun, Accusative Neuter Plural Root: τέκνον Sense: offspring, children. |
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| μηδὲ | nor |
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Parse: Conjunction Root: μηδέ Sense: and not, but not, nor, not. |
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| τοῖς | in the |
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Parse: Article, Dative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ἔθεσιν | customs |
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Parse: Noun, Dative Neuter Plural Root: ἔθος Sense: custom. |
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| περιπατεῖν | to walk |
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Parse: Verb, Present Infinitive Active Root: περιπατέω Sense: to walk. |
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Greek Commentary for Acts 21:21
First aorist passive indicative of κατηχεω katēcheō A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from ηχω ēchō our word) down They had failed in their attacks on Paul‘s world campaigns. Now they try to undermine him at home. In Paul‘s long absence from Jerusalem, since Acts 18:22, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. So James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation. [source]
Two accusatives with διδασκεις didaskeis (verb of teaching) according to rule. Literally, “That thou art teaching all the Jews among “In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts” (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. Telling them not to circumcise their children (λεγων μη περιτεμνειν αυτους τα τεκνα legōn mē peritemnein autous ta tekna). The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). Neither to walk after the customs Locative case with infinitive περιπατειν peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). [source]
Locative case with infinitive περιπατειν peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
More than informed. They had been carefully instructed, probably by the Judaizing teachers. See on instructed, Luke 1:4. [source]
Lit., apostasy from Moses. Compare 2 Thessalonians 2:3. [source]
Reverse Greek Commentary Search for Acts 21:21
Make no slip Luke promises a reliable narrative. “Theophilus shall know that the faith which he has embraced has an impregnable historical foundation” (Plummer).The things (λογων logōn). Literally “words,” the details of the words in the instruction.Wast instructed First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word ηχεω ēcheō is our word echo (cf. 1 Thessalonians 1:8 for εχηχηται exēchētai has sounded forth). Κατηχεω Katēcheō is to sound down, to din, to instruct, to give oral instruction. Cf. 1 Corinthians 14:9; Acts 21:21, Acts 21:24; Acts 18:25; Galatians 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koiné and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture. [source]
First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word ηχεω ēcheō is our word echo (cf. 1 Thessalonians 1:8 for εχηχηται exēchētai has sounded forth). Κατηχεω Katēcheō is to sound down, to din, to instruct, to give oral instruction. Cf. 1 Corinthians 14:9; Acts 21:21, Acts 21:24; Acts 18:25; Galatians 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koiné and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture. [source]
Imperfect active. The wonder grew and grew. Galileans (Γαλιλαιοι Galilaioi). There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark 14:70) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular Koiné, but there were various local tongues “wherein we were born” (εν ηι εγεννητημεν en hēi egennēthēmen). An example is the Lycaonian (Acts 14:11). These Galilean Christians are now heard speaking these various local tongues. The lists in Acts 2:9-11 are not linguistic, but geographical and merely illustrate how widespread the Dispersion (Διασπορα Diaspora) of the Jews was as represented on this occasion. Jews were everywhere, these “Jews among the nations” (Acts 21:21). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. Jews and proselytes These last from προσερχομαι proserchomai to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams (Studies in Pharisaism and the Gospels, p. 38). Many remained uncircumcised and were called proselytes of the gate. [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]
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]
Frequent in a metaphorical sense for habitual conduct. See Mark 7:5; John 8:12; Acts 21:21; Romans 6:4; Romans 8:4; 1 Corinthians 3:3; Philemon 3:18. Never by Paul in the literal sense. [source]
By Paul exclusively in the metaphorical sense of behaving or conducting one's self. Similarly in Hebrews. In the Synoptic Gospels, with one exception (Mark 7:5), of the physical act. Both senses in the Fourth Gospel, but only the metaphorical sense in John's Epistles. Once in the metaphorical sense in Acts, Acts 21:21. In lxx almost exclusively literal; but see Proverbs href="/desk/?q=pr+8:20&sr=1">Proverbs 8:20; Ecclesiastes 11:9. The phrase ἀξίως περιπατεῖν towalk worthily, in Ephesians 4:1; Colossians 1:10. [source]
Only here and Acts 21:21. Comp. lxx, Joshua 22:22; 2 Chronicles 29:19. [source]
There is an ellipse here of ουκ εσται ouk estai (or γενησεται genēsetai) to be supplied after οτι hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια Apostasia is the late form of αποστασις apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη ean mē and same condition as with ελτηι elthēi The use of this verb αποκαλυπτω apokaluptō like αποκαλυπσιν apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια Apostasia is the late form of αποστασις apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). [source]
The phrase only here. The verb in Paul only 2 Corinthians 12:8. Quite frequent in Luke and Acts. The kindred noun τασία (Acts 21:21; 2 Thessalonians 2:3) is almost literally transcribed in our apostasy. [source]
The phrase occurs only in John's Gospel and First Epistle. Darkness here is σκότος , instead of σκοτία (1 John 1:5). See on John 1:5. Walk ( περιπατῶμεν ), is, literally, walk about; indicating the habitual course of the life, outward and inward. The verb, with this moral sense, is common in John and Paul, and is found elsewhere only in Mark 7:5; Acts 21:21. [source]
Indirect command (this first aorist active infinitive of ποιεω poieō) after λεγων legōn as in Acts 21:21, not indirect assertion. This “image” Emperor-worship is the issue and that involves worship of the devil.The stroke of the sword (την πληγην της μαχαιρης tēn plēgēn tēs machairēs). This language can refer to the death of Nero by his own sword.And lived “And he came to life” (ingressive first aorist active indicative of ζαω zaō). Perhaps a reference to Domitian as a second Nero in his persecution of Christians. [source]
Second aorist active infinitive of διδωμι didōmi indirect command after λεγων legōn (bidding) for δος dos in the direct discourse (second aorist active imperative second person singular). This use of λεγω legō to bid occurs in Revelation 13:14; Acts 21:21.He saith (λεγει legei). Dramatic vivid present active indicative of λεγω legō it and eat it up (λαβε και καταπαγε αυτο labe kai kataphage auto). Second aorist (effective) active imperatives of λαμβανω lambanō and κατεστιω katesthiō (perfective use of κατα kata “eat down,” we say “eat up”). See the same metaphor in Ezekiel 3:1-3; Jeremiah 15:6. The book was already open and was not to be read aloud, but to be digested mentally by John.It shall make thy belly bitter Future active of πικραινω pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]