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,
YLT: And, as the seven days were about to be fully ended, the Jews from Asia having beheld him in the temple, were stirring up all the multitude, and they laid hands upon him,
Darby: And when the seven days were nearly completed, the Jews from Asia, having seen him in the temple, set all the crowd in a tumult, and laid hands upon him,
ASV: And when the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him,
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| ἔμελλον | were about |
|
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: μέλλω Sense: to be about. |
|
| ἑπτὰ | seven |
|
Parse: Adjective, Nominative Feminine Plural Root: ἑπτά Sense: seven. |
|
| ἡμέραι | days |
|
Parse: Noun, Nominative 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. |
|
| συντελεῖσθαι | to be completed |
|
Parse: Verb, Present Infinitive Middle or Passive Root: συντελέω Sense: to end together or at the same time. |
|
| τῆς | - |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Ἀσίας | Asia |
|
Parse: Noun, Genitive Feminine Singular Root: Ἀσία Sense: Asia proper or proconsular Asia embracing Mysia, Lydia, Phrygia, and Caria, corresponding closely to Turkey today. |
|
| Ἰουδαῖοι | Jews |
|
Parse: Adjective, Nominative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
|
| θεασάμενοι | having seen |
|
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural Root: θεάομαι Sense: to behold, look upon, view attentively, contemplate (often used of public shows). |
|
| ἱερῷ | temple |
|
Parse: Noun, Dative Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
|
| συνέχεον | began stirring up |
|
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: συγχέω Sense: to pour together, commingle. |
|
| ὄχλον | crowd |
|
Parse: Noun, Accusative Masculine Singular Root: ὄχλος Sense: a crowd. |
|
| ἐπέβαλον | laid |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐπιβάλλω Sense: to cast upon, to lay upon. |
|
| ἐπ’ | upon |
|
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
|
| χεῖρας | hands |
|
Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
|
Greek Commentary for Acts 21:27
For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (Acts 20:16). There is no necessary connexion with the vow in Acts 18:15. In Acts 24:17 Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings Paul spent seven days in Troas (Acts 20:6), Tyre (Acts 21:4), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. [source]
First aorist middle participle of τεαομαι theaomai (from τεα thea a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts 19:23-41; Acts 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (Acts 19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2 Timothy 4:14). Paul was not in the inner sanctuary Stirred up all the multitude (συνεχεον παντα τον οχλον sunecheon panta ton ochlon). Imperfect (kept on) active of συνχεω suncheō or συνχυνω sunchunō (υννω ̇unnō), to pour together, to confuse as in Acts 2:6; Acts 9:22; Acts 19:31, Acts 19:32; Acts 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (Acts 19:31, Acts 19:32). The Jews from Ephesus had learned it from Demetrius the silversmith. Laid hands on him Second aorist (ingressive, with endings of the first aorist, αν ̇an) active indicative of επιβαλλω epiballō old verb to lay upon, to attack (note repetition of επι epi). They attacked and seized Paul before the charge was made. [source]
Imperfect (kept on) active of συνχεω suncheō or συνχυνω sunchunō The Jews from Ephesus had learned it from Demetrius the silversmith. [source]
Second aorist (ingressive, with endings of the first aorist, αν ̇an) active indicative of επιβαλλω epiballō old verb to lay upon, to attack (note repetition of επι epi). They attacked and seized Paul before the charge was made. [source]
See on Acts 2:9. [source]
Only here in New Testament. Lit., poured together, threw into confusion. See on confounded, Acts 2:6; and confusion, Acts 19:40. [source]
Reverse Greek Commentary Search for Acts 21:27
First aorist passive indicative of συνχεω suncheō or συνχυνω sunchunō to pour together precisely like the Latin confundo, to confound. The Vulgate has it mente confusa esto4. It is an old verb, but in the N.T. only in Acts five times (Acts 2:6; Acts 9:22; Acts 19:32; Acts 21:27, Acts 21:31). In his own language (τηι ιδιαι διαλεκτωι tēi idiāi dialektōi). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue. [source]
Old word for ten thousand (Acts 19:19) and then an indefinite number like our “myriads” (this very word) as Luke 12:1; Acts 21:20; Judges 1:14; Revelation 5:11; Revelation 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Acts 4:4 (number of the men--not women--about five thousand); Acts 5:14 (multitudes both of men and women); Acts 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts 11:2; Acts 15:1, Acts 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Acts 21:27) who were clearly not Christians at all. All zealous for the law (παντες ζηλωται του νομου pantes zēlōtai tou nomou). Zealots (substantive) rather than zealous (adjective) with objective genitive (του νομου tou nomou). The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Rather, There came a running together Second aorist middle participle of επιλαμβανομαι epilambanomai with the genitive (cf. επεβαλαν epebalan in Acts 21:27). Dragged Imperfect active of ελκω helkō (and also ελκυω helkuō), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both επιλαβομενοι epilabomenoi and ειλκυσαν heilkusan occur in Acts 16:19 about the arrest of Paul and Silas in Philippi. Straightway the doors were shut (ευτεως εκλειστησαν αι τυραι eutheōs ekleisthēsan hai thurai). With a bang and at once. First aorist (effective) passive of κλειω kleiō The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites. [source]
Second aorist middle participle of επιλαμβανομαι epilambanomai with the genitive (cf. επεβαλαν epebalan in Acts 21:27). [source]
From παινω phainō to show. Old word for the work of informers and then the exposure of secret crime. In lxx. Here only in the N.T. Came up (ανεβη anebē). Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (Acts 21:35). To the chief captain Commander of a thousand men or cohort (Mark 15:16). His name was Claudius Lysias. Of the band (της σπειρης tēs speirēs). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Acts 10:1; and note on Acts 27:1. The word is the Latin spira (anything rolled up). Note the genitive σπειρης speirēs instead of σπειρας speiras (Attic). Was in confusion Present passive indicative of συνχυννω sunchunnō (see Acts 21:27, συνεχεον sunecheon). This is what the conspirators had desired. [source]
Commander of a thousand men or cohort (Mark 15:16). His name was Claudius Lysias. Of the band (της σπειρης tēs speirēs). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Acts 10:1; and note on Acts 27:1. The word is the Latin spira (anything rolled up). Note the genitive σπειρης speirēs instead of σπειρας speiras (Attic). Was in confusion Present passive indicative of συνχυννω sunchunnō (see Acts 21:27, συνεχεον sunecheon). This is what the conspirators had desired. [source]
Present passive indicative of συνχυννω sunchunnō (see Acts 21:27, συνεχεον sunecheon). This is what the conspirators had desired. [source]
That is, “in which offerings” (in presenting which offerings, Acts 21:27). [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]
“Not with a crowd” till the Asiatic Jews gathered one (Acts 21:27). [source]