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.
YLT: Then Paul, having taken the men, on the following day, with them having purified himself, was entering into the temple, announcing the fulfilment of the days of the purification, till the offering was offered for each one of them.
Darby: Then Paul, taking the men, on the next day, having been purified, entered with them into the temple, signifying the time the days of the purification would be fulfilled, until the offering was offered for every one of them.
ASV: Then Paul took the men, and the next day purifying himself with them went into the temple, declaring the fulfilment of the days of purification, until the offering was offered for every one of them.
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| παραλαβὼν | having taken |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
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| ἄνδρας | men |
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Parse: Noun, Accusative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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| τῇ | on the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐχομένῃ | following |
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Parse: Verb, Present Participle Middle or Passive, Dative Feminine Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| ἡμέρᾳ | day |
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Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἁγνισθεὶς | having been purified |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἁγνίζω Sense: ceremonially. |
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| εἰσῄει | entered |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἴσειμι Sense: to go into, enter. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ἱερόν | temple |
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Parse: Noun, Accusative Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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| διαγγέλλων | declaring |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διαγγέλλω Sense: to carry a message through, announce everywhere, through places, through assemblies of men etc. |
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| ἐκπλήρωσιν | fulfillment |
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Parse: Noun, Accusative Feminine Singular Root: ἐκπλήρωσις Sense: a completing, fulfilment. |
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| τῶν | of the |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἡμερῶν | days |
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Parse: Noun, Genitive Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἁγνισμοῦ | purification |
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Parse: Noun, Genitive Masculine Singular Root: ἁγνισμός Sense: purification, expiation. |
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| ἕως | until |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| οὗ | that |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| προσηνέχθη | was offered |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: προσφέρω Sense: to bring to, lead to. |
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| ἑνὸς | one |
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Parse: Adjective, Genitive Masculine Singular Root: εἷς Sense: one. |
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| ἑκάστου | each |
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Parse: Adjective, Genitive Masculine Singular Root: ἕκαστος Sense: each, every. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| προσφορά | sacrifice |
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Parse: Noun, Nominative Feminine Singular Root: προσφορά Sense: the act of offering, a bringing to. |
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Greek Commentary for Acts 21:26
The very phrase used in Acts 21:24 to Paul. [source]
One of the phrases in Acts 20:15 for the coming day. Locative case of time. Purifying himself with them (συν αυτοις αγνιστεις sun autois hagnistheis first aorist passive participle of αγνιζω hagnizō). The precise language again of the recommendation in Acts 21:24. Paul was conforming to the letter. Went into the temple Imperfect active of εισειμι eiseimi as in Acts 21:18 which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. Declaring (διαγγελλων diaggellōn). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Romans 11:17 (quotation from the lxx). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). Until the offering was offered for every one of them This use of εως ου heōs hou (like εως heōs alone) with the first aorist passive indicative προσηνεχτη prosēnechthē of προσπερω prospherō to offer, contemplates the final result (Robertson, Grammar, pp. 974f.) and is probably the statement of Luke added to Paul‘s announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1 Corinthians 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these “false apostles” over the thousands in Jerusalem who have been deluded by Paul‘s accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul‘s behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul‘s appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul‘s alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul‘s conduct about it. [source]
The precise language again of the recommendation in Acts 21:24. Paul was conforming to the letter. [source]
Imperfect active of εισειμι eiseimi as in Acts 21:18 which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. Declaring (διαγγελλων diaggellōn). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Romans 11:17 (quotation from the lxx). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). Until the offering was offered for every one of them This use of εως ου heōs hou (like εως heōs alone) with the first aorist passive indicative προσηνεχτη prosēnechthē of προσπερω prospherō to offer, contemplates the final result (Robertson, Grammar, pp. 974f.) and is probably the statement of Luke added to Paul‘s announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1 Corinthians 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these “false apostles” over the thousands in Jerusalem who have been deluded by Paul‘s accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul‘s behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul‘s appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul‘s alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul‘s conduct about it. [source]
To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Romans 11:17 (quotation from the lxx). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). [source]
This use of εως ου heōs hou (like εως heōs alone) with the first aorist passive indicative προσηνεχτη prosēnechthē of προσπερω prospherō to offer, contemplates the final result (Robertson, Grammar, pp. 974f.) and is probably the statement of Luke added to Paul‘s announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1 Corinthians 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these “false apostles” over the thousands in Jerusalem who have been deluded by Paul‘s accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul‘s behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul‘s appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul‘s alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul‘s conduct about it. [source]
See on 1 Peter 1:22; and James 4:8. [source]
There is some dispute and confusion here as to the precise meaning. The general sense is that, having entered the temple toward the close of the period required for the fulfilment of these men's vow, he gave notice that the vowed number of Nazarite days had expired, after which only the concluding offering was required [source]
To the priests who directed the sacrifices and pronounced release from the vow. [source]
Reverse Greek Commentary Search for Acts 21:26
Imperfect active of εισειμι eiseimi old classic verb used only four times in the N.T. (Acts 3:3; Acts 21:18, Acts 21:26; Hebrews 9:6), a mark of the literary style rather than the colloquial Koiné{[28928]}š use of εισερχομαι eiserchomai Together with us to James So then Luke is present. The next use of “we” is in Acts 27:1 when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness‘s story (Acts 21:30, Acts 21:35, Acts 21:40; Acts 22:2, Acts 22:3; Acts 23:12, etc.). It was probably the house of James And all the elders were present (παντες τε παρεγενοντο οι πρεσβυτεροι pantes te paregenonto hoi presbuteroi). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in Acts chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers. [source]
(my accusers here present, ευρον με heuron me), purified in the temple Perfect passive participle of αγνιζω hagnizō (same verb in Acts 21:24, Acts 21:26) state of completion of the Jewish sacrifices which had gone on for seven days (Acts 21:27), the very opposite of the charges made. With no crowd (ου μετα οχλου ou meta ochlou). “Not with a crowd” till the Asiatic Jews gathered one (Acts 21:27). Nor yet with tumult They made the tumult (Acts 27:30), not Paul. Till they made the stir, all was quiet. [source]
Perfect passive participle of αγνιζω hagnizō (same verb in Acts 21:24, Acts 21:26) state of completion of the Jewish sacrifices which had gone on for seven days (Acts 21:27), the very opposite of the charges made. With no crowd (ου μετα οχλου ou meta ochlou). “Not with a crowd” till the Asiatic Jews gathered one (Acts 21:27). Nor yet with tumult They made the tumult (Acts 27:30), not Paul. Till they made the stir, all was quiet. [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]
See Acts 21:24, Acts 21:26.Centurions (εκατονταρχας hekatontarchas). See note on Luke 7:2 for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred). Ran down Effective second aorist active indicative of katatrechō From the tower of Antonia, vivid scene. And they (κατεδραμεν hoi de). Demonstrative use of κατατρεχω hoi The Jewish mob who had begun the work of killing Paul (Acts 21:31). Left off beating Paul The participle with οι pauomai describes what they were already doing, the supplementary participle (Robertson, Grammar, p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death. [source]
Another (see προσκυνησων proskunēsōn in Acts 24:11) example of the future participle of purpose in the N.T. These “alms” (on ελεημοσυνας eleēmosunas See Matthew 6:1, Matthew 6:4, and note on Acts 10:2, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1 Corinthians 16:1-4; 2 Corinthians 8; 2 Corinthians 9:1-15; Romans 15:26) who were none the less Jews. “And offerings” The very word used in Acts 21:26 of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul‘s original purpose to make these “offerings” before he came to Jerusalem (cf. Acts 18:18). He came up to worship (Acts 24:11) and to be present at Pentecost (Acts 20:16). [source]
Genitive of apposition, the Gentiles being the offering. They are Paul‘s offering. See note on Acts 21:26. Acceptable (ηγιασμενη εν πνευματι αγιωι euprosdektos). See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
Predicate accusative in apposition with με me and see note on Romans 13:6 for the word. “The word here derives from the context the priestly associations which often attach to it in the lxx” (Denney). But this purely metaphorical use does not show that Paul attached a “sacerdotal” character to the ministry. Ministering (ιερουργουντα hierourgounta). Present active participle of ιερουργεω hierourgeō late verb from ιερουργος hierourgos (ιεροσ εργω hierosη προσπορα των ετνων ergō), in lxx, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did. The offering up of the Gentiles Genitive of apposition, the Gentiles being the offering. They are Paul‘s offering. See note on Acts 21:26. Acceptable (ηγιασμενη εν πνευματι αγιωι euprosdektos). See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
He was a Jew and was not ashamed of it (Acts 18:18; Acts 21:26). [source]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
Genitive absolute with the perfect passive participle of κατασκευαζω kataskeuazō for which verb see Hebrews 9:2. A mere summary has been made of the furniture. Go in Present active indicative of εισειμι eiseimi to go in, old verb, in N.T. only here, Acts 3:3; Acts 21:18, Acts 21:26. Accomplishing Present active participle of επιτελεω epiteleō for which see Hebrews 8:5. [source]
First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
First aorist active imperative of καταριζω katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3, Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (1 Chronicles 15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers href="/desk/?q=nu+6:2-6&sr=1">Numbers 6:2-6). In this ceremonial sense, John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare καθαρίσας , purifying, Acts 15:9. [source]
Perfect active participle of αγνιζω hagnizō old verb from αγνος hagnos (pure), here with πσυχας psuchas (souls), with καρδιας kardias (hearts) in James 4:8 as in 1 John 3:3 of moral cleansing also. See the ceremonial sense of the word as in lxx in John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. [source]
On the verb, see on 1 Peter 1:22; see on James 4:8. In the Septuagint used only of ceremonial purification, and so four out of the seven instances in which it occurs in the New Testament (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the remaining cases, of purifying the heart and the soul (James 4:8; 1 Peter 1:22). The kindred adjective ἁγνός purehas a moral signification in every case, as has the noun ἁγότης pureness(only 2 Corinthians 6:6). Ἁγνισμός purification(only Acts 21:26), ceremonial. [source]
Present active indicative of αγνιζω hagnizō old verb, from αγνος hagnos (pure from contamination), used of ceremonial purifications (John 11:55; Acts 21:24, Acts 21:26 as in Exodus 19:10) and then of personal internal cleansing of heart (James 4:8), soul (1 Peter 1:22), self (here). Cf. Philemon 2:12. the work of both God and man.As he is pure (κατως εκεινος αγνος εστιν kathōs ekeinos hagnos estin). As in 1 John 2:6; 1 John 3:9 εκεινος ekeinos (emphatic demonstrative) refers to Christ. Christ can be termed αγνος hagnos “in virtue of the perfection of his humanity” (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans 8:29). [source]