KJV: (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)
YLT: for they had seen before Trophimus, the Ephesian, in the city with him, whom they were supposing that Paul brought into the temple.
Darby: For they had before seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.
ASV: For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple.
| ἦσαν | It was they |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| προεωρακότες | having previously seen |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Plural Root: πρόοιδα Sense: to see before (whether as respects place or time). |
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| Τρόφιμον | Trophimus |
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Parse: Noun, Accusative Masculine Singular Root: Τρόφιμος Sense: an Ephesian Christian, and friend of the apostle Paul. |
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| Ἐφέσιον | Ephesian |
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Parse: Adjective, Accusative Masculine Singular Root: Ἐφέσιος Sense: a native or inhabitant of Ephesus. |
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| πόλει | city |
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Parse: Noun, Dative Feminine Singular Root: πόλις Sense: a city. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἐνόμιζον | they were supposing |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: νομίζω Sense: to hold by custom or usage, own as a custom or usage, to follow a custom or usage. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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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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| ἱερὸν | temple |
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Parse: Noun, Accusative Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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| εἰσήγαγεν | had brought |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἰσάγω Sense: to lead in. |
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| 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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Greek Commentary for Acts 21:29
Luke adds the reason for the wild charges made against Paul. [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]
The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together That was another fact. [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]
See on Acts 20:4. As an Ephesian he would be known to the Asiatic Jews. [source]
Reverse Greek Commentary Search for Acts 21:29
See Colossians 4:7, Colossians 4:8; Ephesians 6:21, Ephesians 6:22; 2 Timothy 4:12; Titus 3:12; Acts 21:29; 2 Timothy 4:20. [source]
Imperfect middle without augment of προοραω prooraō common verb, but only twice in the N.T., to see beforehand (Acts 21:29) or to see right before one as here. This idea of προ prȯ is made plainer by “before my face” On my right hand (εκ δεχιων μου ek dexin mou). The Lord Jehovah like a defender or advocate stands at David‘s right hand as in trials in court (Psalm 109:31). That First aorist passive subjunctive of σαλευω saleuō to shake like an earthquake. [source]
Literally, “received as successor.” διαδεχομαι Diadochos is an old word from δια δυο diadechomai to receive in succession Luke does not tell why Felix “received” a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. Porcius Festus (κατατεσται Porkion Phēston). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (Ant. XX. 8, 9) says that “Porcius Festus was sent as a successor to Felix.” The precise year when this change occurred is not clear. Albinus succeeded Festus by a.d. 62, so that it is probable that Festus came a.d. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and sicarii. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, a.d. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. Desiring to gain favour with the Jews Reason for his conduct. Note second aorist (ingressive) middle infinitive κατελιπε τον Παυλον δεδεμενον katathesthai from καταλειπω katatithēmi old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and Acts 25:9 in N.T., though in some MSS. in Mark 15:46. It is a banking figure. Left Paul in bonds (δεδεμενον katelipe ton Paulon dedemenon). Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” (κατατεσται dedemenon perfect passive participle of δια Δρουσιλλαν deō to bind) was the “deposit” (katathesthai) for their favour. Codex Bezae adds that Felix left Paul in custody “because of Drusilla” (dia Drousillan). She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Reason for his conduct. Note second aorist (ingressive) middle infinitive κατελιπε τον Παυλον δεδεμενον katathesthai from καταλειπω katatithēmi old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and Acts 25:9 in N.T., though in some MSS. in Mark 15:46. It is a banking figure. Left Paul in bonds (δεδεμενον katelipe ton Paulon dedemenon). Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” (κατατεσται dedemenon perfect passive participle of δια Δρουσιλλαν deō to bind) was the “deposit” (katathesthai) for their favour. Codex Bezae adds that Felix left Paul in custody “because of Drusilla” (dia Drousillan). She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
A native of Ephesus and with Paul in Jerusalem (Acts 20:4; Acts 21:29). At Miletus sick (εν Μιλητωι αστενουντα en Milētōi asthenounta). Present active participle of αστενεω astheneō to be weak. Probably on Paul‘s return from Crete. [source]