Acts 21

Acts 21


WhenI we had partedII from them and set sail,III

Notes on verse 1a

I {untranslated} = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
II “parted” = apospao. 4x in NT. From apo (from, away from) + spao (to pull or draw like one draws a sword). This is to draw forth, part, draw away, pull out a sword. Figuratively, to withdraw or retire.
III “set sail” = anago. From ana (up, again, back, among, anew) + ago (to lead, bring, carry, guide, drive, go). This is to lead up, offer, set sail, bring out, depart, loose.

we cameIV by a straight courseV to Cos,VI

Notes on verse 1b

IV “came” = erchomai. This is to come or go.
V “by a straight course” = euthudromeo. 2x in NT. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (good, well, well done, rightly) + tithemi (to place, lay, set, establish)} + dromos (a course, track, career, race); {from dramein (to run) or from trecho (to run, make progress, rush; running like an athlete in a race; figuratively, to work quickly towards a goal in a focused way)}. This is to run or sail in a direct or straight trajectory.
VI “Cos” = Kos. 1x in NT. Perhaps from Macedonian (number, arithmetic) OR from Greek koas (fleece) OR from Greek koos (cave, den). This is Cos, an island whose name means “number” or “ratio” or “fleece” or “cave” or “prison.” See

and the nextVII day to Rhodes,VIII and from there to Patara.IX 

Notes on verse 1c

VII “next” = hexes. 5x in NT. From echo (to have, hold, possess). This is next, following, tomorrow, successive.
VIII “Rhodes” = Rhodos. 1x in NT. Probably similar to Rhode (Rhoda); from rhodon (rose) OR form Rhodos (pomegranate). This is an island whose name means “rose” or “pomegranate.” See
IX “Patara” = Patara. 1x in NT. From Lycian Pattara (Pattara); from patar (basket) OR from Patarus (the name of a son of Apollo). This is Patara, a city that may be named after Patarus or may mean “basket.” See

When we foundX a shipXI boundXII for Phoenicia,XIII we went on boardXIV and set sail. 

Notes on verse 2

X “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
XI “ship” = ploion. From pleo (to sail, voyage); probably from pluno (to plunge – so to wash); from pluo (to flow). This is a boat, ship, or vessel.
XII “bound” = diaperao. 6x in NT. From dia (through, for the sake of, across, thoroughly) + peran (over, beyond, across); {akin to pera (on the far side); perhaps from peiro (to pierce)}. This is to cross or sail over entirely.
XIII “Phoenicia” = Phoinike. 3x in NT– all in Acts. Probably from phoinix (palm tree, palm branch, date palm) OR from Phoinix (Phoenician, Tyrian purple); {related to phoinos (red); probably related to Egyptian fenkhu (carpenter – used to refer to a people)}. This is Phoenicia, perhaps meaning “palm country.” It is north of Galilee. See
XIV “went on board” = epibaino. 6x in NT. From epi (on, upon, against, what is fitting) + baino (to walk, go). This is to step on, embark, get on a horse or ship, ascend.

We came in sightXV of Cyprus,XVI and leavingXVII it on our left,

Notes on verse 3a

XV “came in sight” = anaphaino. 2x in NT. From ana (up, back, among, again, anew) + phaino (to bring light, cause to appear, shine, become visible or clear). This is to discover, show, come into view.
XVI “Cyprus” = Kupros. 5x in NT– all in Acts. Perhaps from kaphar (to appease, cover, pacify, cancel) or from kuparissos (cypress tree) or from kupros (henna tree) or from Sumerian zubar (copper) or from Sumerian kubar (bronze). This is Cyprus, meaning “enclave” or “redeemed” or “fortified settlement” or “atoned from. See;
XVII “leaving” = euonumos. Related to “by a straight course” in v1. 9x in NT. From eu (see note V above) + onoma (name, authority, cause, character, fame, reputation; thought to include something of the essence of the person and not separate from the person); {may be from ginosko (know, recognize, learn from firsthand experience)}. This is literally well-named or of a good name. It refers to the left or left side.

we sailedXVIII to SyriaXIX and landedXX at Tyre,XXI

Notes on verse 3b

XVIII “sailed” = pleo. Related to “ship” in v2. 6x in NT. See note XI above.
XIX “Syria” = Suria. 8x in NT. From Akkadian ashshur (after the god Ashur, head of their gods). This is Syria. See;
XX “landed” = katerchomai. Related to “came” in v1. 16x in NT. From kata (down, against, among) + erchomai (see note IV above). This is to descend, depart, go lower, land. It could be to descend from sky to the ground or from higher to lower ground or from the sea to the shore. It is to go down in a literal or figurative sense.
XXI “Tyre” = Turos. 11x in NT. From Phoenician t-s-r (rock; “after the rocky formation on which the town was originally built”). This is Tyre, the capital of Phoenicia. See

because the ship wasXXII to unloadXXIII its cargoXXIV there. 

Notes on verse 3c

XXII “was” = eimi. This is to be, exist.
XXIII “unload” = apophortizomai. 1x in NT. From apo (from, away from) + phortizo (to load, overload, be overburdened; it can be literal of a boat or beast of burden or it can be excessive ceremony or worry); {from the same as phortion (burden, cargo, ship freight. It is an individual’s burden. It can also be the invoice of freight); from phortos (load, cargo); from phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense).}. This is to discharge or unload cargo.
XXIV “cargo” = gomos. 3x in NT. From gemo (to be full, swell, at capacity, actions taken to fulfill a goal). This is cargo, freight, merchandise.

We looked upXXV the disciplesXXVI and stayedXXVII there for sevenXXVIII days.XXIX

Notes on verse 4a

XXV “looked up” = aneurisko. Related to “found” in v2. 2x in NT. From ana (up, back, again, among, between, anew) + heurisko (see note X above). This is to discover, to find from searching.
XXVI “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.
XXVII “stayed” = epimeno. 17x in NT. From epi (on, upon, what is fitting) + meno (to stay, remain, wait, await, continue, abide, endure; to literally stay in a place or to remain in a condition; to continue with hope and expectation). This is to remain, terry, continue, or persevere. It denotes persistence in pursing a goal or task.
XXVIII “seven” = hepta. This is seven or seventh. Figuratively, seven is the number of completeness or perfection.
XXIX “days” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.

Through the SpiritXXX they told PaulXXXI not to go onXXXII to Jerusalem.XXXIII 

Notes on verse 4b

XXX “Spirit” = Pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
XXXI “Paul” = Paulos. From Latin Paulus (small, little). This is Paul or Paulos, meaning little.
XXXII “go on” = epibaino. Same as “went on board” in v2. See note XIV above.
XXXIII “Jerusalem” = Hierosoluma. From Hebrew Yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.

WhenXXXIV our days there were ended,XXXV we leftXXXVI and proceeded on our journey,XXXVII

Notes on verse 5a

XXXIV {untranslated} = ginomai. Same as {untranslated} in v1. See note I above.
XXXV “ended” = exartizo. 2x in NT. From ek (from, from out of) + artizo (get ready, prepare) OR from ek (from, from out of) + artios (perfect, complete, ready, adequate, fitted); {from arti (now, in the moment); from airo (raise, take up, lift, remove)}. This is to supply, equip completely, to complete time, to educate or train fully.
XXXVI “left” = exerchomai. Related to “came” in v1 & “landed” in v3. From ek (from, from out of) + erchomai (see note IV above). This is to go out, depart, escape, proceed from, spread news abroad.
XXXVII “proceeded on our journey” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.

and allXXXVIII of them, with wivesXXXIX and children,XL escortedXLI us outside the city.XLII

Notes on verse 5b

XXXVIII “all” = pas. This is all or every.
XXXIX “wives” = gune. Related to {untranslated} in v1. Perhaps from ginomai (see note I above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
XL “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
XLI “escorted” = propempo. 9x in NT. From pro (before, first, in front of, earlier) + pempo (to send, put forth, or dispatch; often a temporary errand; sending someone with a focus on the place they departed from). This is to send forth, accompany, escort. It is to prepare for a journey.
XLII “city” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.

There we knelt downXLIII on the beachXLIV and prayedXLV and said farewellXLVI to one another.

Notes on verses 5c-6a

XLIII “knelt down” = tithemi + ho + gonu. Literally, “having bowed the knees.” Tithemi is related to “by a straight course” in v1. See note V above. Gonu is 12x in NT. This is knee.
XLIV “beach” = aigialos. 6x in NT. From aix (a wave) OR from aisso (to rush) + hals (sea, salt, a boy of saltwater). This is the seashore, a sandy beach, or land.
XLV “prayed” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.
XLVI “said farewell” = aspazomai. Related to “parted” in v1. Perhaps from a (with, together with) + a form of spao (see note II above). This is to welcome, salute, or greet. It can also be to embrace or acclaim.

Then we went on boardXLVII the ship, and they returnedXLVIII home.XLIX

Notes on verse 6b

XLVII “went on board” = anabaino. Related to “went on board” in v2. From ana (up, back, among, again, anew) + the same as basis (step, hence foot; a pace); {from baino (see note XIV above)}. This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
XLVIII “returned” = hupostrepho. From hupo (by, under, about) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn)}. This is to turn back or behind in a literal or figurative sense.
XLIX “home” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).

When we had finishedL the voyageLI from Tyre, we arrivedLII at Ptolemais,LIII

Notes on verse 7a

L “finished” = dianuo. 1x in NT. From dia (through, across to the other side, thoroughly) + anuo (to effect). This is to accomplish or complete in a thorough way.
LI “voyage” = ploos. Related to “ship” in v2 & “sailed” in v3. 3x in NT – all in Acts. From pleo (see note XI above). This is a voyage or navigation.
LII “arrived” = katantao. 13x in NT. From kata (down, against, throughout, among); + antao (to meet with personally) OR from kata (see above) + anti (opposite, instead of, against). This is to come down, reach, arrive. It can be to descend from a higher elevation to a lower one or, more specifically, go to the coast or from out in the waters back to the coast. Figuratively, it is arriving at one’s destination or receiving inheritance.
LIII “Ptolemais” = Ptolemais. Related to “city” in v5. 1x in NT. From Ptolemaios (Ptolemy, a name); {from polemos (war, quarrel, strife; battle, whether one time or on-going); {from pelomai (to bustle)} or perhaps from polus (much, many, abundant)} + Hebrew talam (to plow) OR from Greek polemos (see above) + polis (see XLII above). This is Ptolemais, a city meaning “warlike” or “plow man.” See

and we greetedLIV the brothersLV and sisters and stayedLVI with them for oneLVII day. 

Notes on verse 7b

LIV “greeted” = aspazomai. Same as “said farewell” in v6. See note XLVI above.
LV “brothers” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
LVI “stayed” = meno. Related to “stayed” in v4. See note XXVII above.
LVII “one” = heis. This is one, a person, only, some.

The next dayLVIII we left and cameLIX to Caesarea,LX

Notes on verse 8a

LVIII “next day” = epaurion. 17x in NT. From epi (on, upon, something fitting) + aurion (tomorrow); {from the same as aer (air that we breathe); from aemi (to breathe or blow)}. This is tomorrow, the next day.
LIX “came” = erchomai. Same as “came” in v1. See note IV above.
LX “Caesarea” = Kaisareia. 17x in NT. From kaisar (Caesar, at first a last name, then taken as a title by Roman emperors); from Latin (Caesar); perhaps from Punic caesai (elephant) OR from Latin a cesiis oculis (because of the blue eyes) OR from Latin a caesarie (because of the hair) OR from Latin a caeso matris utero (born by Caesarean section) OR from Latin caedo (to cut). This is Caesarea – part of the name of two cities in Palestine. See

and we wentLXI into the houseLXII of PhilipLXIII

Notes on verse 8b

LXI “went” = eiserchomai. Related to “came” in v1 & “landed” in v3 & “left” in v5. From eis (to, into, for, among) + erchomai (see note IV above). This is to go in in a literal or figurative sense.
LXII “house” = oikos. This is house – the building, the household, the family, descendants, the temple.
LXIII “Philip” = Philippos. From philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person) + hippos (horse). This is Philip, meaning one who loves horses or is fond of horses.

the evangelist,LXIV, LXV one of the seven, and stayedLXVI with him. 

Notes on verse 8c

LXIV “evangelist” = euaggelistes. Related to “by a straight course” in v1 & “left” in v3 & to “set sail” in v1. 3x in NT. From euaggelizo (evangelize – literally to preach the good news; those who hear the news, the news, or a way to say gospel); {from eu (see note V above) + aggelos (angel, messenger; a messenger from God bringing news – whether a prophet or an angel) {from aggellos (to bring tidings); probably from ago (see note III above)}. This is an evangelist – someone who arrives with the good news, a preacher.
LXV {untranslated} = eimi. Same as “was” in v3. See note XXII above.
LXVI “stayed” = meno. Same as “stayed” in v7. See note LVI above.

He hadLXVII fourLXVIII unmarriedLXIX daughtersLXX who had the gift of prophecy.LXXI 

Notes on verse 9

LXVII “had” = eimi. Same as “was” in v3. See note XXII above.
LXVIII “four” = tessares. This is four – used figuratively for total coverage.
LXIX “unmarried” = parthenos. 15x in NT. This is virgin, chaste, unmarried. It can also refer to a woman past puberty who is not yet married, since she was presumed to be a virgin.
LXX “daughters” = thugater. This is daughter, a related female or one who lives with you.
LXXI “had the gift of prophecy” = propheteuo. Related to “came in sight” in v3. From prophetes (prophet or poet; one who speaks with inspiration from God); {from pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (see note XV above)}}. This is to prophesy, foretell, or tell forth.

10 While we were stayingLXXII there for severalLXXIII days, a prophetLXXIV namedLXXV AgabusLXXVI

Notes on verse 10a

LXXII “staying” = epimeno. Same as “stayed” in v4. See note XXVII above.
LXXIII “several” = pleion. Related to “Ptoelmais” in v7. From polus (see note LIII above). This is many, more, great, having a greater value, more excellent.
LXXIV “prophet” = prophetes. Related to “came in sight” in v3 & “had the gift of prophecy” in v9sxz. See note LXXI above.
LXXV “named” = onoma. Related to “left” in v3. See note XVII above.
LXXVI “Agabus” = Agabos. 2x in NT. Perhaps from Hebrew chagab (grasshopper) OR from Hebrew agab (to desire, to lust after) OR from gibeah (hill) OR from gobay (locust). This is Agabus, which may mean “grasshopper” or “locust” or “party person” or “hill person” or “he loved” or “the Gibeonite.” See

came downLXXVII from Judea.LXXVIII 11 He cameLXXIX to us and tookLXXX Paul’s belt,LXXXI

Notes on verses 10b-11a

LXXVII “came down” = katerchomai. Same as “landed” in v3. See note XX above.
LXXVIII “Judea” = Ioudaia. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judea, which was a Roman province.
LXXIX “came” = erchomai. Same as “came” in v1. See note IV above.
LXXX “took” = airo. Related to “ended” in v5. See note XXXV above.
LXXXI “belt” = zone. 8x in NT. From zonnumi (to gird up – to tighten the belt so one can work or move quickly). This is belt, sash, waistband – the place where one puts the purse.

boundLXXXII his own feetLXXXIII and handsLXXXIV with it,

Notes on verse 11b

LXXXII “bound” = deo. To tie, bind, compel, put in chains. This is to bind in a literal or figurative sense. Can also mean declaring something unlawful.
LXXXIII “feet” = pous. This is foot in a literal or figurative sense.
LXXXIV “hands” = cheir. Perhaps from cheimon (winter, storm – winter as the rainy season); from cheo (to pour); related to the base of chasma (chasm, gap, gulf); from chasko (to yawn). This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.

and said, “Thus saysLXXXV the HolyLXXXVI Spirit, ‘This is the way the JewsLXXXVII in Jerusalem will bindLXXXVIII the manLXXXIX

Notes on verse 11c

LXXXV “says” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
LXXXVI “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
LXXXVII “Jews” = Ioudaios. Related to “Judea” in v10. From Ioudas (Judah, Judas); from Hebrew Yehudah (see note LXXVIII above). This is Jewish, a Jew, or Judea.
LXXXVIII “bind” = deo. Same as “bound” in v11. See note LXXXII above.
LXXXIX “man” = aner. This is man, male, husband, or fellow. It can also refer to an individual.

who ownsXC this belt and will hand him overXCI to theXCII gentiles.’”XCIII 

Notes on verse 11d

XC “owns” = eimi. Same as “was” in v3. See note XXII above.
XCI “hand…over” = paradidomi. From para (from beside, by) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
XCII {untranslated} = cheir. Same as “hands” in v11. See note LXXXIV above.
XCIII “gentiles” = ethnos. Probably from etho (a custom or culture). This is people who are united by having similar customs or culture. Generally, it is used to refer to Gentiles. This is a tribe, race, nation, or Gentiles in general. This is where the term “ethnicity” comes from.

12 When we heardXCIV this, we and the people thereXCV urgedXCVI him not to go upXCVII to Jerusalem. 

Notes on verse 12

XCIV “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
XCV “people there” = entopios. Literally, “those of that place.” 1x in NT. From en (in, on, at, by, with) + topos (a place or region; a smaller space that can only hold a limited number of people; figuratively, be an opportunity). This is a resident, citizen, one who belongs in a particular place.
XCVI “urged” = parakaleo. From para (beside, by, in the presence of) + kaleo (to call by name, invite, to name, bid, summon, call aloud) {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.
XCVII “go up” = anabaino. Same as “went on board” in v6. See note XLVII above.

13 Then Paul answered,XCVIII “What are you doing,XCIX weepingC

Notes on verse 13a

XCVIII “answered” = apokrinomai. From apo (from, away from) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to reply or respond, to draw one’s own conclusions, to speak when one is expected to.
XCIX “doing” = poieo. This is to make, do, act, construct, abide, or cause.
C “weeping” = klaio. This is to weep, lament, or sob. It is weeping aloud.

and breakingCI my heart?CII For I amCIII readyCIV

Notes on verse 13b

CI “breaking” = sunthrupto. 1x in NT. From sun (with, together with) + thrupto (to break into parts, crumble). This is to crush, weaken entirely, dispirit.
CII “heart” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
CIII “am” = echo. Related to “next” in v1. See note VII above.
CIV “ready” = hetoimos. 3x in NT. From hetoimos (make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge); from heteos (fitting, fitness). This is ready, prepared.

not onlyCV to be boundCVI but even to dieCVII in Jerusalem for the name of the LordCVIII Jesus.”CIX 

Notes on verse 13c

CV “only” = monon. Related to “stayed” in v4 & “stayed” in v7. From monos (alone, single, remaining, mere, desolate); from meno (see note XXVII above). This is merely, only, simply, sole. It can also imply alone.
CVI “bound” = deo. Same as “bound” in v11. See note LXXXII above.
CVII “die” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
CVIII “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
CIX “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.

14 Since he would not be persuaded,CX we remained silentCXI except to say, “The Lord’s willCXII be done.”CXIII

Notes on verse 14

CX “persuaded” = peitho. This is to have confidence, to urge, be persuaded, agree, assure, believe, have confidence, trust. It is the root from which the Greek word for faith is drawn (pistis).
CXI “remained silent” = hesuchazo. Related to “next” in v1 & “am” in v13. 5x in NT. Related to hesuchios (quiet, peaceful, settled, sitting); {from hesuchos (still, quiet)} OR from hedraios (sitting, well-seated, immovable; figuratively, steadfast, firm, morally fixed); {from hedra (seat)} + echo (see note VII above). This is to be quiet, to stop working, to live and quiet life.
CXII “will” = thelema. From thelo (to desire, wise, will, intend). This is the act of will, choice, purpose, or decree.
CXIII “done” = ginomai. Same as {untranslated} in v1. See note I above.

15 After these days we got readyCXIV and started to go upCXV to Jerusalem. 16 Some of the disciples from Caesarea also came alongCXVI and broughtCXVII us

Notes on verses 15-16a

CXIV “got ready” = aposkeuazo. 1x in NT. Akin to episkeuazo (to equip, prepare); {from epi (on, upon, to, against, what is fitting) + skeuazo (to prepare using a tool)} OR from apo (from, away from) + a derivative of skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense). This is to prepare, equip, depart – as when one gets ready to travel.
CXV “started to go up” = anabaino. Same as “went on board” in v6. See note XLVII above.
CXVI “came along” = sunerchomai. Related to “came” in v1 & “landed” in v3 & “left” in v5 & “went” in v8. From sun (with, together with) + erchomai (see note IV above). This is to go with, assemble, leave together with, cohabit.
CXVII “brought” = ago. Related to “set sail” in v1 & “evangelist” in v8. See note III above.

to the house of MnasonCXVIII of Cyprus,CXIX an earlyCXX disciple, with whom we were to stay.CXXI

Notes on verse 16b

CXVIII “Mnason” = Mnason. 1x in NT. Perhaps from mnaomai (to remember; by implication give reward or consequence). This is Mnason, a name meaning “remembering.” See
CXIX “of Cyprus” = Kuprios. Related to “Cyprus” in v3. 3x in NT– all in Acts. From Kupros (see note XVI above). This is related to Cyprus or living in Cyprus. It may mean “enclave” or “redeemed” or “fortified settlement” or “atoned from. See;
CXX “early” = archaios. 11x in NT. From arche (origin, beginning, rule; can refer to the power of a magistrate or a king; it is the first thing as being the starting point or the most important); {from archomai (to begin or rule); from archo (to rule, begin, have first rank or have political power)}. This is old, ancient, original. It is where the word “archaic” comes from.
CXXI “stay” = xenizo. 10x in NT. From xenos (foreign or foreigner, an alien or guest; also something new, novel, or strange). This is to receive as a guest or act as a host – to give or receive lodging. It could also be surprise, bewilder, or entertain. Also, it can be to think something it strange.

17 When we arrivedCXXII in Jerusalem, the brothers welcomedCXXIII us warmly.CXXIV 

Notes on verse 17

CXXII “arrived” = ginomai. Same as {untranslated} in v1. See note I above.
CXXIII “welcomed” = apodechomai. 7x in NT. From apo (from, away from) + dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense). This is to welcome, embrace, receive, approve of. It can also mean to show hospitality.
CXXIV “warmly” = asmenos. 1x in NT. From asmenos (glad) OR akin to hedone (pleasure, passion – particularly of physical senses); {from hedomai (to enjoy oneself); from handano (to please)}. This is gladly, with delight, looking forward to a hopeful change.

18 The nextCXXV day Paul wentCXXVI with us to visit James,CXXVII

Notes on verse 18a

CXXV “next” = epiousa. 5x in NT– all from Acts. Perhaps related to epeimi (to com after, follow); {from epi (on, upon, at, what is fitting) + related to exeimi (to go out, leave, escape)} OR from epi (on, upon, at, what is fitting) + eimi (to go, come). This is next, following – the following day or evening.
CXXVI “went” = eiseimi. Related to “next” in v18. 4x in NT– 3x in Acts & 1x in Hebrews. From eis (to, into, towards, among) + eimi (see note CXXV above). This is to enter or go in.
CXXVII “James” = Iakob. From Hebrew Yaaqob (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.

and all the eldersCXXVIII were present.CXXIX 19 After greeting them, he relatedCXXX

Notes on verses 18b-19a

CXXVIII “elders” = presbuteros. From presbus (old man). This is an elder as one of the Sanhedrin and also in the Christian assembly in the early church.
CXXIX “were present” = paraginomai. Related to {untranslated} in v1 & “wives” in v5. From para (from beside, by) + ginomai (see note I above). This is to arrive, appear, reach. It implies appearing publicly.
CXXX “related” = exegeomai. Related to “set sail” in v1 & “evangelist” in v8 & “brought” in v16. 6x in NT. From ek (from, from out of) + hegeomai (to think, suppose, have an opinion; to lead the way, what comes in front or first, initial thought, high esteem or authority; one who commands in an official capacity); {from ago (see note III above)}. This is to lead the way, bring forth. Figuratively, it is to unfold or explain something thoroughly to show what is most important. This is where the word “exegesis” comes from.

one by oneCXXXI the things that GodCXXXII had done among the gentiles through his ministry.CXXXIII 

Notes on verse 19b

CXXXI “one” = hekastos. Perhaps from hekas (separate). This is each one, any, every. It is every individual as a distinct entity as opposed to those counted as a group in small sets.
CXXXII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
CXXXIII “ministry” = diakonia. Perhaps from dia (through, across to the other side, thoroughly) + konis (dust) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute) {related to dio (put to flight)}. This is service, ministry, attending someone, service. It can mean serving someone at a table or otherwise as their servant/slave. It is also used for people who serve/minister in temples, as well as the work of Christian ministry. Figuratively, this word can mean money given for charity. This shares a root with “deacon” and is where the word “diaconate” comes from.

20 When they heard it, they praisedCXXXIV God. Then they said to him, “You see,CXXXV brother, how many thousandsCXXXVI of believersCXXXVII there are among the Jews,

Notes on verse 20a

CXXXIV “praised” = doxazo. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to render or hold something as glorious, to glorify, honor, magnify, or celebrate. This is ascribing weight to something by recognizing its true value or essence.
CXXXV “see” = theoreo. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.
CXXXVI “thousands” = murias. 9x in NT. From murios (can mean a large number, countless; in the plural, ten thousand; its root may mean numerous). This is many thousands or a big number that cannot be counted. It is where the word “myriad” comes from.
CXXXVII “believers” = pisteuo. Related to “persuaded” in v14. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (see note CX above). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.

and they areCXXXVIII all zealousCXXXIX for the law.CXL 

Notes on verse 20b

CXXXVIII “are” = huparcho. Related to “early” in v16. From hupo (by, under, about, subordinate to) + archo (see note CXX above). This is to begin or be ready, to exist or possess. It is what one already has or possesses.
CXXXIX “zealous” = zelotes. 8x in NT. From zeloo (jealous, eager for, burning with zeal, deeply committed, envy); from zelos (eagerness or zeal on the one hand or rivalry and jealousy on the other; burning anger or burning love) perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is zealous or a zealot – someone eagerly devoted to someone or something. This is where the word “zealot” comes from.
CXL “law” = nomos. From nemo (to parcel out). Literally, this is that which is assigned. It can be usage, custom, or law. This word can be used for human or divine law. It can be used specifically for the law of Moses or as a name for the Torah (the first five books of the Bible). Sometimes it is used for scripture as a whole, used of the Gospel, or of any theology. It is also used for the “tradition of the elders,” which would be the oral Torah – the tradition of the laws plus their interpretations as they were passed down over time. We must carefully consider which meaning of “law” is meant when we interpret passages the word is found in.

21 They have been toldCXLI about you that you teachCXLII all the Jews living among the gentiles to forsakeCXLIII MosesCXLIV

Notes on verse 21a

CXLI “told” = katecheo. 8x in NT. From kata (down, against, according to, among) + echeo (to sound, reverberate, give a loud sound); {from echos (a loud sound, roaring, or echo. It can also be a report, rumor, or fame); from eche (noise or sound)}. This is literally to sound down. It is to study something by sounding it out and repeating it. It can also imply indoctrinate. This is where “catechism” comes from.
CXLII “teach” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
CXLIII “forsake” = apostasia. 2x in NT. From aphistemi (to remove, repel, refrain, depart from, foment a revolt, repel); {from apo (from, away from) + histemi (to stand, place, set up, establish, stand firm)}. This is falling away, leaving, desertion. Figuratively, it is forsaking the truth or the state of apostasy. It is where the word “apostasy” comes from.
CXLIV “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.

and that you tellCXLV them not to circumciseCXLVI their children or observeCXLVII the customs.CXLVIII 

Notes on verse 21b

CXLV “tell” = lego. Same as “says” in v11. See note LXXXV above.
CXLVI “circumcise” = peritemno. 18x in NT. From peri (about, concerning, all around, encompassing) + same as tomos or tomoteros (sharp or keener); {from temno (to cut as with a single slice)}. This is to circumcise – literally to cut around.
CXLVII “observe” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
CXLVIII “customs” = ethos. Related to “gentiles” in v11. 12x in NT. From etho (see note XCIII above). This is custom habit, rite – also, doing something that the law requires. It can be an unwritten custom, acting in accordance with tradition.

22 What then is to be done?CXLIX They will certainlyCL hear that you have come.CLI 23 So do what we tell you. We have four men who areCLII under a vow.CLIII 

Notes on verses 22-23

CXLIX “is to be done” = eimi. Same as “was” in v3. See note XXII above.
CL “certainly” = pantos. Related to “all” in v5. 9x in NT. From pas (see note XXXVIII above). This is entirely, all, altogether, undoubtedly.
CLI “come” = erchomai. Same as “came” in v1. See note IV above.
CLII “are” = echo. Same as “am” in v13. See note CIII above.
CLIII “vow” = euche. Related to “prayed” in v5. 3x in NT. From euchomai (see note XLV above). This is a prayer, vow, or petition in prayer.

24 JoinCLIV these men, go through the rite of purificationCLV with them, and payCLVI for the shavingCLVII of their heads.CLVIII

Notes on verse 24a

CLIV “join” = paralambano. From para (beside, by, in the presence of) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.
CLV “go through the rite of purification” = hagnizo. Related to “Holy” in v11. 7x in NT. From hagnos (see ote LXXXVI above). This is to purify, or sanctify. It is to clean in a ritual, literal, or ethical sense.
CLVI “pay” = dapanao. 5x in NT. From dapane (cost or expense); from dapto (to devour). This is to spend, squander, waste.  It can be used literally for spending money or figuratively for expending energy or using time.
CLVII “shaving” = xurao. 3x in NT. Perhaps akin to xulon (things made of wood such as a tree trunk, club, staff, or cross; timber used as fuel for a fire) OR related to xulon (a razor). This is to shave or cut hair.
CLVIII “heads” = kephale. This is head or chief. It can be a literal head or, figuratively, a ruler or lord. It can also refer to a corner stone. This is where the word “cephalic” comes from.

Thus all will knowCLIX that there isCLX nothing in what they have been toldCLXI about you but that you yourself observeCLXII and guardCLXIII the law. 

Notes on verse 24b

CLIX “know” = ginosko. Related to “left” in v3 & “named” in v10. See note XVII above.
CLX “is” = eimi. Same as “was” in v3. See note XXII above.
CLXI “told” = katecheo. Same as “told” in v21. See note CXLI above.
CLXII “observe” = stoicheo. 5x in NT. . From stoichos (a row) OR from steicho (in a line). This is walking in rows, according to a uniform cadence. It can be marching in military style. Figuratively, it is one’s walk of life, living piously.
CLXIII “guard” = phulasso. This is to guard something so that it doesn’t escape – to watch over it vigilantly. This is being on guard in a literal or figurative sense.

25 But as for the gentiles who have become believers,CLXIV we have sent a letterCLXV with our judgmentCLXVI that they should abstainCLXVII from what has been sacrificed to idolsCLXVIII

Notes on verse 25a

CLXIV “become believers” = pisteuo. Same as “believers” in v20. See note CXXXVII above.
CLXV “sent a letter” = epistello. Related to “forsake” in v21. 3x in NT. From epi (on, upon, against, what is fitting) + stello (to send, set, arrange, prepare, gather up); {from histemi (see note CXLIII above)}. This is to write, communicate through letter.
CLXVI “judgment” = krino. Related to “answered” in v13. See note XCVIII above.
CLXVII “abstain” = phulasso. Same as “guard” in v24. See note CLXIII above.
CLXVIII “sacrificed to idols” = eidolothutos. 10x in NT. From eidolon (image, idol, worship or an idol); {from eidos (form, shape, sight, appearance); from eido (to be aware, see, know, remember, appreciate)} + thuo (to rush along, breathe violently, offer sacrifice). This is sacrificed to an idol or image.

and from bloodCLXIX and from what is strangledCLXX and from sexual immorality.”CLXXI 

Notes on verse 25b

CLXIX “blood” = haima. This is blood in a literal sense as bloodshed. Figuratively, it can also be used to refer to wine or to kinship (being related).
CLXX “strangled” = pniktos. Related to “Spirit” in v4. 3x in NT – all in Acts, referring to the same thing. From pnigo (to choke, wheeze, strangle, or drown); perhaps from pneo (see note XXX above). This is something strangled, which is to say it was choken to death before draining the blood as required by food laws.
CLXXI “sexual immorality” = porneia. Related to “bound” in v2. From porneuo (to fornicate – used figuratively for practicing idolatry or doing immoral things); from porne (prostitute, whore); from pornos (fornicator or immoral person); perhaps from pernemi (to sell off or export); related to piprasko (to sell with travel involved; to sell into slavery; to be devoted to); from perao (to travel); from peran (see note XII above). This is sexual immorality or unchastity. It could include adultery or incest.

26 Then Paul tookCLXXII the men, and the nextCLXXIII day, having purifiedCLXXIV himself, he enteredCLXXV the templeCLXXVI with them,

Notes on verse 26a

CLXXII “took” = paralambano. Same as “join” in v24. See note CLIV above.
CLXXIII “next” = echo. Literally, “following.” Same as “am” in v13. See note CIII above.
CLXXIV “purified” = hagnizo. Same as “go through the rite of purification” in v24. See note CLV above.
CLXXV “entered” = eiseimi. Same as “went” in v18. See note CXXVI above.
CLXXVI “temple” = hieron. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to a god). This is the word for temple.

making publicCLXXVII the completionCLXXVIII of the days of purificationCLXXIX

Notes on verse 26b

CLXXVII “making public” = diaggello. Related to “set sail” in v1 & “evangelist” in v8 & “brought” in v16 & “related” in v19. 3x in NT. From dia (through, for the sake of, across, thoroughly) + aggello (see note LXIV above). This is to proclaim, teach, preach. It is to fully declare something.
CLXXVIII “completion” = ekplerosis. 1x in NT. From ekpleroo (to totally fill or fulfill); {from ek (from, from out of) + pleroo (to fill, make full or complete; properly, filling something up to the maximum extent or induvial capacity; used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill); {from pleres (to be full, complete, abounding in, occupied with)}}. This is completion, fulfillment, accomplishment.
CLXXIX “purification” = hagnismos. Related to “Holy” in v11 & “go through the rite of purification” in v24. 1x in NT. From hagnizo (see note CLV above). This is a cleansing or ritual purification.

when the sacrificeCLXXX would be madeCLXXXI for eachCLXXXII of them.

Notes on verse 26c

CLXXX “sacrifice” = prosphora. Related to “unload” in v3 & “made” in v26. 9x in NT. From prosphero (to bring up, give a gift or bring a sacrifice); {from pros (for, at, towards) + phero (see note XXIII above)}. This is an offering, oblation, or sacrifice.
CLXXXI “made” = prosphero. Related to “unload” in v3. See note CLXXX above.
CLXXXII “each” = heis + hekastos. Heis is the same as “one” in v7. See note LVII above. Hekastos is the same as “one” in v19. See note CXXXI above.

27 When the seven days were almostCLXXXIII completed,CLXXXIV the Jews from Asia,CLXXXV

Notes on verse 27a

CLXXXIII “were almost” = mello. Perhaps from melo (something that one is worried or concerned about, something one pays attention to or thinks about). Properly, this is ready, about to happen, to intend, delay, or linger. This is just on the point of acting.
CLXXXIV “completed” = sunteleo. 6x in NT. From sun (with, together with) + teleo (to complete, fulfill, accomplish, end); {from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)}. This is to fulfill, accomplish, complete, bring to the desired result, to complete a goal literally or figuratively.
CLXXXV “Asia” = Asia. 18x in NT. Perhaps from Hittite assuwa (22 allied ancient states in Anatolia) OR Aegean asis (muddy, silty) OR Semitic root asu (rising or light; Asia as land to the east). This is Asia, the Roman province, which consisted of western Asia Minor. See

who had seenCLXXXVI him in the temple, stirred upCLXXXVII the wholeCLXXXVIII crowd.CLXXXIX

Notes on verse 27b

CLXXXVI “seen” = theaomai. Related to “see” in v20. See note CXXXV above.
CLXXXVII “stirred up” = sugcheo. Related to “hands” in v11. 5x in NT. From sun (with, together with) + cheo (see note LXXXIV above). This is literally to pour together, which is to say confuse, stir up, or bewilder. So, it could be to agitate a gathered group or inner perplexity.
CLXXXVIII “whole” = pas. Same as “all” in v5. See note XXXVIII above.
CLXXXIX “crowd” = ochlos. Related to “next” in v1 & “am” in v13 & “remained silent” in v14. Perhaps from echo (see note VII above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.

They seizedCXC him, 28 shouting,CXCI “FellowCXCII Israelites,CXCIII help!CXCIV

Notes on verses 27c-28a

CXC “seized” = epiballo + epi + autos + ho + cheir. Literally, “laid hands on him.” Epiballo is 18x in NT. From epi (on, upon, among, what is fitting) + ballo (to throw, cast, place, put, drop). This is to place on, fall, lay, throw over, think about, waves crashing, emotions emerging. Cheir is the same as “hands” in v11. See note LXXXIV above.
CXCI “shouting” = krazo. This is to cry out, scream, shriek. It is onomatopoeia for the sound of a raven’s call. Figuratively, this means crying out urgently without intelligible words to express something that is deeply felt.
CXCII “fellow” = aner. Same as “man” in v11. See note LXXXIX above.
CXCIII “Israelites” = Israelites. 9x in NT. From Israel (Israel, the people and land); from Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god)}. This is Israel the people and the land. This is Israelite in a literal or figurative sense.
CXCIV “help” = boetheo. 8x in NT. From boethos (helping or helper; one meeting urgent need); perhaps from boe (to cry, shout for aid; mimics the sound of a desperate shout for help with deep emotion); {from boao (cry out, make a distress call, ask for desperately need assistance); from boe (a cry, shout)} + theo (to run). This is running to help someone who has made an urgent call for help – coming to their rescue. Originally, this was used in a military context, but came to apply more generally to assistance in time of intense distress.

This isCXCV the manCXCVI who is teaching everyoneCXCVII everywhereCXCVIII against our people,CXCIX

Notes on verse 28b

CXCV “is” = eimi. Same as “was” in v3. See note XXII above.
CXCVI “man” = anthropos. Related to “man” in v11. Probably from aner (see note LXXXIX above) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
CXCVII “everyone” = pas. Same as “all” in v5. See note XXXVIII above.
CXCVIII “everywhere” = pantachou. Related to “all” in v5 & “certainly” in v22. 8x in NT. Likely from pas (see note XXXVIII above). This is everywhere, universally.
CXCIX “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.

our law, and this place;CC more than that,CCI he has actually broughtCCII GreeksCCIII into the temple and has defiledCCIV this holy place.” 

Notes on verse 28c

CC “place” = topos. Related to “people there” in v12. See note XCV above.
CCI “more than that” = eti. Perhaps from etos (year, age). This is still, yet, in addition. It is something that continues.
CCII “brought” = eisago. Related to “set sail” in v1 & “evangelist” in v8 & “brought” in v16 & “related” in v19 & “making public” in v26. 11x in NT. From eis (to, into, for, among) + ago (see note III above). This is to bring in, lead in, or introduce in a literal or figurative sense.
CCIII “Greeks” = Hellen. From Hellas (Hellas, what Greeks called themselves); perhaps from helane (torch) OR from selene (moon). This is Greek, but was used for Gentiles, broader populations that spoke Greek and were a part of Greek culture regardless of their heritage. See
CCIV “defiled” = koinoo. 14x in NT. From koinos (common, shared, unclean, ritually profane); probably from sun (with, together with). This is to make something common i.e. treated as ordinary and so not ceremonially pure/sacred. So, it can also mean to pollute or desecrate.

29 CCVFor they had previously seenCCVI TrophimusCCVII

Notes on verse 29a

CCV {untranslated} = eimi. Same as “was” in v3. See note XXII above.
CCVI “previously seen” = proorao. Related to “man” in v28. 4x in NT. From pro (before, first, in front of, earlier) + horao (see note CXCVI above). This is to see previously, pay attention to, be mindful of, foresee.
CCVII “Trophimus” = Trophimos. 3x in NT. From trophe (nourishment in a literal or figurative sense; by implication, ration or wages); perhaps from trepho (to bring up, rear, nourish, fatten, nurse; properly, to enlarge through proper nourishment). This is Trophimus, meaning “nutritive” or “nourishing” or “foster child.” See

the EphesianCCVIII with him in the city, and they supposedCCIX that Paul had broughtCCX him into the temple. 

Notes on verse 29b

CCVIII “Ephesian” = Ephesios. 5x in NT– all in Acts 19 & Acts 21. From Ephesos (Ephesus, meaning the “later place”); {perhaps from Luwian Apa-ša (“later-city”) OR from Hittite Apasa (capital of Arzawa – an allied group in western Anatolia); {from appa (behind, back, after)}}. This is Ephesian or someone who lives in Ephesus. See &
CCIX “supposed” = nomizo. Related to “law” in v20. 15x in NT. From nomos (see note CXL above). This is to practice, think, consider, suppose, hold by custom. This is thinking that something applies given precedent and practice – to do by law.
CCX “brought” = eisago. Same as “brought” in v28. See note CCII above.

30 Then allCCXI the city was aroused,CCXII and the peopleCCXIII rushed together.CCXIV

Notes on verse 30a

CCXI “all” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
CCXII “aroused” = kineo. 8x in NT. This is to move, excite, or provoke. It is to stir in a literal or figurative sense. This is where the word “kinetic” comes from.
CCXIII “people” = laos. Same as “people” in v28. See note CXCIX above.
CCXIV “rushed together” = ginomai + sundrome. Ginomai is the same as {untranslated} in v1. See note I above. Sundrome is related to “by a straight course” in v1. 1x in NT. From suntrecho (to run together, rush headlong); {from sun (with, together with) + trecho (see note V above)}. This is a rushing together, which is to sab a mob or a group rioting.

They seizedCCXV Paul and draggedCCXVI him out of the temple, and immediatelyCCXVII the doorsCCXVIII were shut.CCXIX 

Notes on verse 30b

CCXV “seized” = epilambanomai. Related to “join” in v24. 19x in NT. From epi (on, upon, against, what is fitting) + lambano (see note CLIVI above). This is to take hold of, catch, or seize. It can also mean to help. It focuses on the intentionality and resolve of the one doing the catching.
CCXVI “dragged” = helko. Related to “ended” in v5 & “took” in v11. 8x in NT. Perhaps from haireomai (to take, choose, or prefer) {probably related to airo (see note XXXV above)}. This is to pull in or draw in. It can be drag in a literal or figurative sense. This places an emphasis on the power of the attraction.
CCXVII “immediately” = eutheos. Related to “by a straight course” in v1 & “left” in v3 & “evangelist” in v8 & to “by a straight course” in v1 & “knelt down” in v5. From euthus (see note V above). This is directly, soon, at once.
CCXVIII “doors” = thura. This is opening or closure so it’s a door, gate, or entrance. Figuratively, this can refer to an opportunity.
CCXIX “shut” = kleio. 16x in NT. This is to close, shut, or lock in a literal of figurative sense. Figuratively used for shutting out of the kingdom of heaven or the wedding banquet, the heavens shutting as in there is no rain, and also for heartlessness.

31 While they were tryingCCXX to killCCXXI him, wordCCXXII cameCCXXIII

Notes on verse 31a

CCXX “trying” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
CCXXI “kill” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
CCXXII “word” = phasis. Related to “came in sight” in v3 & “had the gift of prophecy” in v9 & “prophet” in v10. 1x in NT. From phemi (see note LXXI above). This is information or a report or saying.
CCXXIII “came” = anabaino. Same as “went on board” in v6. See note XLVII above.

to the tribuneCCXXIV of the cohortCCXXV that allCCXXVI Jerusalem was in an uproar.CCXXVII 

Notes on verse 31b

CCXXIV “tribune” = chiliarchos. Related to “early” in v16 & “are” in v20. From chilioi (thousand literal and figurative; can mean total inclusion) + archos (chief, leader); {from archo (see note CXX above)}. This is chiliarch – one who commands a thousand.
CCXXV “cohort” = speira. 7x in NT. From Latin spira (something wound up like a coil or twist, the base of a column, a hair braid, etc.); from Greek speira (a twist or wreath); from Proto-Indo-European *sper- (to twist, turn). This is a group of soldiers or military guard. Properly, this is something wound up. Figuratively, it refers to a group of men. Thus, a tenth of a legion. Also used for Levitical janitors. This is where the word “spiral” comes from. See
CCXXVI “all” = holos. Same as “all” in v30. See note CCXI above.
CCXXVII “was in an uproar” = sugcheo. Same as “stirred up” in v27. See note CLXXXVII above.

32 ImmediatelyCCXXVIII he tookCCXXIX soldiersCCXXX and centurionsCCXXXI

Notes on verse 32a

CCXXVIII “immediately” = exautes. 6x in NT. From ek (from, from out of) + autos (he, she, self, they, same). Literally “from that one,” with the sense of “from that hour.” So, it is at once, immediately.
CCXXIX “took” = paralambano. Same as “join” in v24. See note CLIV above.
CCXXX “soldiers” = stratiotes. From stratia (army; used figuratively for large organized groups like the angels and the hosts of heaven, which is to say the stars); from the same as strateuo (to wage war, fight, serve as a soldier; used figuratively for spiritual warfare); or from the base of stronnuo (to spread, to spread out like a bed). This is a soldier in a literal or figurative sense.
CCXXXI “centurions” = hekatontarches. Related to “early” in v16 & “are” in v20 & “tribune” in v31. From hekaton (hundred) + archo (see note CXX above). This is a Roman centurion as one who has oversight of a hundred people.

and ran downCCXXXII to them. When they sawCCXXXIII the tribune and the soldiers, they stoppedCCXXXIV beatingCCXXXV Paul. 

Notes on verse 32b

CCXXXII “ran down” = katatrecho. Related to “by a straight course” in v1 & “rushed together” in v30. 1x in NT. From kata (down, against, throughout, among) + trecho (see note V above). This is to run down.
CCXXXIII “saw” = horao. Related to “man” in v28 & “previously seen” in v29. See note CXCVI above.
CCXXXIV “stopped” = pauo. 15x in NT. To stop, refrain, pause, restrain, quit, or come to an end.
CCXXXV “beating” = tupto. 14x in NT. This is to strike, beat, or wound – generally with a stick or cudgel. It is hitting with repeated blows. So, it contrasts with paiso and patasso, which describe single blows by hand or weapon. Also contrast plesso (beating with a fist or hammer), rhapizo (to slap), and tugchaono (hitting accidentally). This word is hitting to punish. Figuratively, it can refer to being offended.

33 Then the tribune came,CCXXXVI arrestedCCXXXVII him, and orderedCCXXXVIII him to be boundCCXXXIX with twoCCXL chains;CCXLI

Notes on verse 33a

CCXXXVI “came” = eggizo. From eggus (nearby or near in time). This is extremely close by – approaching, at hand, immediately imminent.
CCXXXVII “arrested” = epilambanomai. Same as “seized” in v30. See note CCXV above.
CCXXXVIII “ordered” = keleuo. Related to “urged” in v12. See note XCVI above.
CCXXXIX “bound” = deo. Same as “bound” in v11. See note LXXXII above.
CCXL “two” = duo. This is two or both.
CCXLI “chains” = halusis. 11x in NT. This is a chain or fetter.

he inquiredCCXLII who he wasCCXLIII and whatCCXLIV he had done. 

Notes on verse 33b

CCXLII “inquired” = punthanomai. 12x in NT. This is to ask in order to learn. It is not to ask a favor (erotao in Greek), to demand something felt to be owed (aiteo), to search for a hidden thing (zeteo), or to ask for urgent help (deomai). This is to figure something out through questions.
CCXLIII “was” = eimi. Same as “was” in v3. See note XXII above.
CCXLIV {untranslated} = eimi. Same as “was” in v3. See note XXII above.

34 SomeCCXLV in the crowd shoutedCCXLVI one thing,CCXLVII

Notes on verse 34a

CCXLV “some” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
CCXLVI “shouted” = epiphoneo. Related to “came in sight” in v3 & “had the gift of prophecy” in v9 & “prophet” in v10 & “word” in v31. 4x in NT – 1x in Luke & 3x in Acts. From epi (on, upon, among, what is fitting) + phoneo (to call out, summon, shout, address; making a sound whether of an animal, a person, or an instrument); {from phone (voice, sound, tone or noise; also a language or dialect); probably from phemi (see note LXXI above); {from phao (see note LXXI above) or phaino (see note XV above). This is to shout or exclaim.
CCXLVII “one thing” = allos. Same as “some” in v34. See note CCXLV above.

some another,CCXLVIII and as he couldCCXLIX not learnCCL the factsCCLI

Notes on verse 34b

CCXLVIII “another” = tis. This is a certain person or thing.
CCXLIX “could” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
CCL “learn” = ginosko. Same as “know” in v24. See note CLIX above.
CCLI “facts” = asphales. 5x in NT. From a (not, without) + sphallo (to trip up or fail). This is certain, reliable, secure, or definite. It is literally unfailing – something that is secure because it is solid and constructed on something that will not fall or slip. It is used in a is literal or figurative sense. It also shares a root with the word “asphalt.”

because of the uproar,CCLII he ordered him to be broughtCCLIII into the barracks.CCLIV 

Notes on verse 34c

CCLII “uproar” = thorubos. 7x in NT. From the same as thoreo (to be troubled, agitated, alarmed, be unsettled, be frightened); from throos (clamor, noise) or from threomai (to wail). This is an uproar, noise, outcry, riot, disturbance, trouble. It can also be used figuratively for a very emotional wailing or hysteria. It is a commotion that leads to panic or terror.
CCLIII “brought” = ago. Same as “brought” in v16. See note CXVII above.
CCLIV “barracks” = parembole. Related to “seized” in v27. 11x in NT. From para (by, beside, in the presence of) + emballo (to throw in, subject to); {from en (in, on, at, by, with) + ballo (see note CXC above)}. This is a juxtaposition, camp, barracks.

35 When Paul cameCCLV to the steps,CCLVI the violenceCCLVII

Notes on verse 35a

CCLV “came” = ginomai. Same as {untranslated} in v1. See note I above.
CCLVI “steps” = anabathmos. Related to “went on board” in v2 & “went on board” in v6. 2x in NT. From anabaino (see note XLVII above) + bathmos (step, degree, rank, progress of a career, extent of dignity); {from the same as basis (see note XLVII above) or akin to bathos (depth, fullness, profundity, or immensity); {from bathus (deep in a literal or figurative sense); from the same root as basis (see note XLVII above)}}. This is an ascent, stairway.
CCLVII “violence” = bia. 4x in NT. This is strength, force, or violence.

of the mobCCLVIII was so greatCCLIX that he had to be carriedCCLX by the soldiers. 

Notes on verse 35b

CCLVIII “mob” = ochlos. Same as “crowd” in v27. See note CLXXXIX above.
CCLIX “was so great” = sumbaino. Related to “went on board” in v2 & “went on board” in v6 & “steps” in v35. 8x in NT. From sun (with, together with) + from basis (see note XLVII above). This is to walk together, happen, occur, meet. It could also be things that work together as a unit.
CCLX “carried” = bastazo. Related to “went on board” in v2 & “went on board” in v6 & “steps” and “was so great” in v35. Perhaps from the base of basis (see note XLVII above). This is to lift in a literal of figurative sense. It can also mean take up, carry, bear, or remove. Figuratively, it can mean declare, endure, or sustain.

36 The crowdCCLXI that followedCCLXII kept shouting,CCLXIII “Away withCCLXIV him!”

Notes on verse 36

CCLXI “crowd” = plethos + ho + laos. Plethos is from pletho (to fill, accomplish, supply; to fill to maximum capacity). This is fullness, multitude, great number. Laos is the same as “people” in v28. See note CXCIX above.
CCLXII “followed” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.
CCLXIII “shouting” = krazo. Same as “shouting” in v28. See note CXCI above.
CCLXIV “away with” = airo. Same as “took” in v11. See note LXXX above.

37 Just as Paul was about toCCLXV be broughtCCLXVI into the barracks, he said to the tribune, “May ICCLXVII say somethingCCLXVIII to you?”

Notes on verse 37a

CCLXV “was about to” = mello. Same as “were almost” in v27. See note CLXXXIII above.
CCLXVI “brought” = eisago. Same as “brought” in v28. See note CCII above.
CCLXVII “may I” = ei + exesti + ego. Litearlly, “if it is permitted to me.” Exesti is related to “was” in v3. From ek (out, out of) + eimi (see note XXII above). This is what is permitted or what is allowed under the law. It can mean what is right, what holds moral authority, or, more broadly, something that is shown out in public.
CCLXVIII “something” = tis. Same as “another” in v10. See note CCXLVIII above.

The tribune replied,CCLXIX “Do you know Greek?CCLXX 38 ThenCCLXXI you areCCLXXII

Notes on verses 37b-38a

CCLXIX “replied” = phemi. Related to “came in sight” in v3 & “had the gift of prophecy” in v9 & “prophet” in v10 & “word” in v31 & “shouted” in v34. See note LXXI above.
CCLXX “Greek” = Hellenisti. Related to “Greeks” in v28. 2x in NT. From Hellenistes (a Grecian or a Jew who can speak Greek); from Hellenizo (to Hellenize); from Hellen (see note CCIII above). This is in Greek. See
CCLXXI “then” = ara. Related to “ended” in v5 & “took” in v11 & “dragged” in v30. Perhaps from aro (to join, be suited) OR related to airo (see note XXXV above). This is therefore, then, since. It is something inferred, but not entirely decisive.
CCLXXII “are” = eimi. Same as “was” in v3. See note XXII above.

not the EgyptianCCLXXIII who recentlyCCLXXIV stirred up a revoltCCLXXV

Notes on verse 38b

CCLXXIII “Egyptian” = Aiguptios. 5x in NT. From Aiguptos (Egyptian); from Egyptian ḥwt-kꜣ-ptḥ (Egypt; literally “the temple of the ka of Ptah in Memphis, Egypt”); from ḥwt (hut, large structure, palace, temple, estate) + ka (“a spiritual part of the soul in Egyptian mythology, which survived after death”; “something like ‘life-force’; the part of the soul which the living have and the dead do not…goodwill – especially of the king) + ptah (“a god of creativity and craftsmen, sometimes also identified with gods of death and the birth of the sun”; “Ptah, creator god and patron of craftsmen, worshipped at Memphis”).. This is Egyptian. See
CCLXXIV “recently” = pro + houtos + ho + hemera. Literally, “before these days.” Hemera is the same as “days” in v4. See note XXIX above.
CCLXXV “stirred up a revolt” = anastatoo. Related to “forsake” in v21 & “sent a letter” in v25. 3x in NT. From anastatos (driven from home) OR from anistemi (to raise up, rise, appear; to stand up literally or figuratively. Can also mean to resurrect); {from ana (upwards, up, again, back, anew) + histemi (see note CXLIII above)}. This is to incite a revolt, turn things upside down, trouble, create confusion. It can be literal or figurative.

and led the four thousandCCLXXVI CCLXXVIIassassinsCLXXVIII outCCLXXIX into the wilderness?”CCLXXX 

Notes on verse 38c

CCLXXVI “four thousand” = tetrakischilioi. Related to “four” in v9 & to “tribune” in v31. 5x in NT. From tessares (see note LXVIII above) + chilioi (see note CCXXIV above). This is 4,000.
CCLXXVII {untranslated} = aner. Same as “man” in v11. See note LXXXIX above.
CCLXXVIII “assassins” = Sikarios. 1x in NT. From Latin sicarius (daggerman; someone who kills for hire); from sica (a curved dagger or part of a boar’s tusk). This is an assassin or bandit in general. It can also refer to a member of the group called Sicarii. See
CCLXXIX “led…out” = exago. Related to “set sail” in v1 & “evangelist” in v8 & “brought” in v16 & “related” in v19 & “making public” in v26 & “brought” in v28. 12x in NT. From ek (from, from out of) + ago (see note III above). This is to lead out or forth. It can be one being led to their death.
CCLXXX “wilderness” = eremos. Properly, a place that is not settled or farmed, not populated. It could be a deserted area or a desert place. It could be seen as secluded, solitary, or lonesome. Any kind of vegetation is sparse, but so are people generally.

39 Paul replied, “ICCLXXXI amCCLXXXII a Jew from TarsusCCLXXXIII in Cilicia,CCLXXXIV

Notes on verse 39a

CCLXXXI {untranslated} = anthropos + men. Anthropos is the same as “man” in v28. See note CXCVI above. Men is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
CCLXXXII “am” = eimi. Same as “was” in v3. See note XXII above.
CCLXXXIII “Tarsus” = Tarseus. 2x in NT. From Tarsos (Tarsus); {perhaps from tarsos (basket) or Hebrew tirza (cypress) or Hebrew erez (cedar) or Hittite Tarsa (Tarsa); {perhaps from Tarhunz (a storm god)}}. This is from Tarsus. See &,_Mersin
CCLXXXIV “Cilicia” = Kilikia. 8x in NT. This is Cilicia – origin uncertain.

a citizenCCLXXXV of an importantCCLXXXVI city; I begCCLXXXVII you,

Notes on verse 39b

CCLXXXV “citizen” = polites. Related to “city” in v5 & “Ptolemais” in v7. 4x in NT. From polis (see note XLII above); probably from the same as polemos (see note LIII above) or from polus (see note LIII above)}. This is citizen or townsperson.
CCLXXXVI “important” = ou + asemos. Literally, “not insignificant.” Asemos is 1x in NT. From a (not, without) + semaino (to give a sign, signify, indicate, make known); {from sema (a sign or mark)}. This is literally unmarked. It could also mean unknown, insignificant, or ignoble.
CCLXXXVII “beg” = deomai. Relatede to “bound” in v11. From deo (see note LXXXII above) This is having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request.

letCCLXXXVIII me speakCCLXXXIX to the people.”CCXC 

Notes on verse 39c

CCLXXXVIII “let” = epitrepo. Related to “Trophimus” in v29. 18x in NT. From epi (on, upon, against, what is fitting) + the same as trope (see note XLVIII above). This is to allow, permit, yield, entrust, give license.
CCLXXXIX “speak” = laleo. From lalos (talkative). This is to talk, say, or preach.
CCXC “people” = laos. Same as “people” in v28. See note CXCIX above.

40 When he had given him permission,CCXCI Paul stoodCCXCII on the steps and motionedCCXCIII to the peopleCCXCIV for silence, and when there wasCCXCV a greatCCXCVI hush,CCXCVII

Notes on verse 40a

CCXCI “given…permission” = epitrepo. Same as “let” in v39. See note CCLXXXVIII above.
CCXCII “stood” = histemi. Related to “forsake” in v21 & “sent a letter” in v25 & “stirred up a revolt” in v38. See note CXLIII above.
CCXCIII “motioned” = kataseio + ho + cheir. Literally, “made a sign with the hand.” Kataseio is 4x in NT– all in Acts. From kata (down, against, according to) + seio (to shake, vibrate; figuratively to agitate or show fear). This is to shake in order to call for quiet, to motion or signal. Cheir is the same as “hands” in v11. See note LXXXIV above.
CCXCIV “people” = laos. Same as “people” in v28. See note CXCIX above.
CCXCV “was” = ginomai. Same as {untranslated} in v1. See note I above.
CCXCVI “great” = polus. Related to “Ptolemais” in v7 & “several” in v10. See note LIII above.
CCXCVII “hush” = sige. 2x in NT. Perhaps from sizo (to hiss or hush). This is silence or hush.

he addressedCCXCVIII them in the HebrewCCXCIX language,CCC saying:

Notes on verse 40b

CCXCVIII “addressed” = prosphoneo. Related to “came in sight” in v3 & “had the gift of prophecy” in v9 & “prophet” in v10 & “word” in v31 & “shouted” in v34. 7x in NT. From pros (at, to, toward, with) + phoneo (see note CCXLVI above). This is to call to, address, give a speech, summon, exclaim.
CCXCIX “Hebrew” = Hebrais. 3x in NT – all in Acts. From Hebrew Ibri (Hebrew, perhaps meaning “descendant of Eber” or “from the place beyond”); from Eber (the region beyond; Eber, the name of several Israelites including a descendant of Shem); from abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is Hebrew language. In this case, it refers to Aramaic.
CCC “language” = dialektos. Related to “says” in v11. 6x in NT. From dialegomai (to discuss, preach, reason, argue, lecture); {from dia (through, across to the other side, thoroughly) + lego (see note LXXXV above)}. This is speech, language, tongue, or dialect. It can also be mode of discourse. It is the root where “dialect” and “dialogue” come from.

Image credit: “Bound to Fail” by Paul McCarthy. Photo by, 2007.

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