◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 107:1-3 23-32 (God stilled the storm); Job 29:21—30:15 (Job laments his losses); Acts 21:1-16 (Paul is warned about future persecution) (New English Translation)

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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Psalm 107:1-3

Book 5 (Psalms 107-150)

Psalm 107^[a]

107 Give thanks to the Lord, for he is good,
and his loyal love endures.^[b]
²Let those delivered by the Lord speak out,^[c]
those whom he delivered^[d] from the power^[e] of the enemy,
³and gathered from foreign lands,^[f]
from east and west,
from north and south.

Psalm 107:23-32

²³^[a] Some traveled on^[b] the sea in ships,
and carried cargo over the vast waters.^[c]
²⁴They witnessed the acts of the Lord,
his amazing feats on the deep water.
²⁵He gave the order for a windstorm,^[d]
and it stirred up the waves of the sea.^[e]
²⁶They^[f] reached up to the sky,
then dropped into the depths.
The sailors’ strength^[g] left them^[h] because the danger was so great.^[i]
²⁷They swayed^[j] and staggered like drunks,
and all their skill proved ineffective.^[k]
²⁸They cried out to the Lord in their distress;
he delivered them from their troubles.
²⁹He calmed the storm,^[l]
and the waves^[m] grew silent.
³⁰The sailors^[n] rejoiced because the waves^[o] grew quiet,
and he led them to the harbor^[p] they desired.
³¹Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.^[q]
³²Let them exalt him in the assembly of the people.
Let them praise him in the place where the leaders preside.^[r]

Job 29:21-30:15

Job’s Reputation

²¹“People^[a] listened to me and waited silently;^[b]
they kept silent for my advice.
²²After I had spoken, they did not respond;
my words fell on them drop by drop.^[c]
²³They waited for me as people wait for^[d] the rain,
and they opened their mouths^[e] as for^[f] the spring rains.
²⁴If I smiled at them, they hardly believed it;^[g]
and they did not cause the light of my face to darken.^[h]
²⁵I chose^[i] the way for them^[j]
and sat as their chief;^[k]
I lived like a king among his troops;
I was like one who comforts mourners.^[l]

Job’s Present Misery

30 “But now they mock me, those who are younger^[m] than I,
whose fathers I disdained too much^[n]
to put with my sheep dogs.^[o]
²Moreover, the strength of their^[p] hands—
what use was it to me?
Those whose strength^[q] had perished,
³gaunt^[r] with want and hunger,
they would roam^[s] the parched land,
by night a desolate waste.^[t]
⁴By the brush^[u] they would gather^[v] herbs from the salt marshes,^[w]
and the root of the broom tree was their food.
⁵They were banished from the community^[x]—
people^[y] shouted at them
as they would shout at thieves^[z]—
⁶so that they had to live^[aa]
in the dry stream beds,^[ab]
in the holes of the ground, and among the rocks.
⁷They brayed^[ac] like animals among the bushes
and were huddled together^[ad] under the nettles.
⁸Sons of senseless and nameless people,^[ae]
they were driven out of the land with whips.^[af]

Job’s Indignities

⁹“And now I have become their taunt song;
I have become a byword^[ag] among them.
¹⁰They detest me and maintain their distance;^[ah]
they do not hesitate to spit in my face.
¹¹Because God has untied^[ai] my tent cord and afflicted me,
people throw off all restraint in my presence.^[aj]
¹²On my right the young rabble^[ak] rise up;
they drive me from place to place,^[al]
and build up siege ramps^[am] against me.^[an]
¹³They destroy^[ao] my path;
they succeed in destroying me^[ap]
without anyone assisting^[aq] them.
¹⁴They come in as through a wide breach;
amid the crash^[ar] they come rolling in.^[as]
¹⁵Terrors are turned loose^[at] on me;
they drive away^[au] my honor like the wind,
and as a cloud my deliverance has passed away.

Footnotes

Job 29:21 tn “People” is supplied; the verb is plural.
Job 29:21 tc The last verb of the first half, “wait, hope,” and the first verb in the second colon, “be silent,” are usually reversed by the commentators (see G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 86). But if “wait” has the idea of being silent as they wait for him to speak, then the second line would say they were silent for the reason of his advice. The reading of the MT is not impossible.
Job 29:22 tn The verb simply means “dropped,” but this means like the rain. So the picture of his words falling on them like the gentle rain, drop by drop, is what is intended (see Deut 32:2).
Job 29:23 tn The phrase “people wait for” is not in the Hebrew text, but has been supplied in the translation.
Job 29:23 sn The analogy is that they received his words eagerly as the dry ground opens to receive the rains.
Job 29:23 tn The כ (kaf) preposition is to be supplied by analogy with the preceding phrase. This leaves a double preposition, “as for” (but see Job 29:2).
Job 29:24 tn The connection of this clause with the verse is difficult. The line simply reads: “[if] I would smile at them, they would not believe.” Obviously something has to be supplied to make sense out of this. The view adopted here makes the most sense, namely, that when he smiled at people, they could hardly believe their good fortune. Other interpretations are strained, such as Kissane’s, “If I laughed at them, they believed not,” meaning, people rejected the views that Job laughed at.
Job 29:24 tn The meaning, according to Gordis, is that they did nothing to provoke Job’s displeasure.
Job 29:25 tn All of these imperfects describe what Job used to do, and so they all fit the category of customary imperfect.
Job 29:25 tn Heb “their way.”
Job 29:25 tn The text simply has “and I sat [as their] head.” The adverbial accusative explains his role, especially under the image of being seated. He directed the deliberations as a king directs an army.
Job 29:25 tc Most commentators think this last phrase is odd here, and so they either delete it altogether, or emend it to fit the idea of the verse. Ewald, however, thought it appropriate as a transition to the next section, reminding his friends that unlike him, they were miserable comforters. Herz made the few changes in the text to get the reading “where I led them, they were willing to go” (ZAW 20 [1900]: 163). The two key words in the MT are אֲבֵלִים יְנַחֵם (ʾavelim y^enakhem, “he [one who] comforts mourners”). Following Herz, E. Dhorme (Job, 422) has these changed to אוֹבִילֵם יִנַּחוּ (ʾovilem yinnakhu). R. Gordis has “like one leading a camel train” (Job, 324). But Kissane also retains the line as a summary of the chapter, noting its presence in the versions.
Job 30:1 tn Heb “smaller than I for days.”
Job 30:1 tn Heb “who I disdained their fathers to set…,” meaning “whose fathers I disdained to set.” The relative clause modifies the young fellows who mock; it explains that Job did not think highly enough of them to put them with the dogs. The next verse will explain why.
Job 30:1 sn Job is mocked by young fellows who come from low extraction. They mocked their elders and their betters. The scorn is strong here—dogs were despised as scavengers.
Job 30:2 tn The reference is to the fathers of the scorners, who are here regarded as weak and worthless.
Job 30:2 tn The word כֶּלַח (kelakh) only occurs in Job 5:26, but the Arabic cognate gives this meaning “strength.” Others suggest כָּלַח (kalakh, “old age”), כֹּל־חַיִל (kol khayil, “all vigor”), כֹּל־לֵחַ (kol leakh, “all freshness”), and the like. But there is no reason for such emendation.
Job 30:3 tn This word, גַּלְמוּד (galmud), describes something as lowly, desolate, bare, gaunt like a rock.
Job 30:3 tn The verb עָקַר (ʿaqar) appears only here (and possibly in Job 30:17). Several translations render this as “they gnaw the dry ground” (NASB, ESV, NRSV), but it is not typical to gnaw on dirt. Suggested emendations include adding יְרַק (y^eraq from yereq, “vegetation, greenery of”) or עִקָּרֵי (ʿiqqare from ʿiqqar, “roots of [the parched land]”), either of which could be a food to gnaw on. They propose to restore a word with letters so similar to the verb that it may have been omitted in copying due to haplography. But the verb in Aramaic can also mean “to roam” (KJV “fleeing into the wilderness;” NIV “they roamed”), making an emendation unnecessary (see J. Hartley, The Book of Job [NICOT], 396).
Job 30:3 tn The MT has “last night desolate and waste.” The word אֶמֶשׁ (ʾemesh, “last night” or “yesterday”) is strange here. Among the proposals for אֶמֶשׁ (ʾemesh), Duhm suggested יְמַשְּׁשׁוּ (y^emash^eshu, “they grope”), which would require darkness; Pope renders “by night,” instead of “yesterday,” which evades the difficulty; and Fohrer suggested with more reason אֶרֶץ (ʾerets, “a desolate and waste land”). R. Gordis (Job, 331) suggests יָמִישׁוּ / יָמֻשׁוּ (yamishu/yamushu, “they wander off”).
Job 30:4 tn Or “the leaves of bushes” (ESV), a possibility dating back to Saadia and discussed by G. R. Driver and G. B. Gray (Job [ICC], 2:209) in their philological notes.
Job 30:4 tn Here too the form is the participle with the article.
Job 30:4 tn Heb “gather mallow,” a plant which grows in salt marshes.
Job 30:5 tn The word גֵּו (gev) is an Aramaic term meaning “midst,” indicating “midst [of society].” But there is also a Phoenician word that means “community” (DISO 48).
Job 30:5 tn The form simply is the plural verb, but it means those who drove them from society.
Job 30:5 tn The text merely says “as thieves,” but it obviously compares the poor to the thieves.
Job 30:6 tn This use of the infinitive construct expresses that they were compelled to do something (see GKC 348-49 §114.h, k).
Job 30:6 tn The adjectives followed by a partitive genitive take on the emphasis of a superlative: “in the most horrible of valleys” (see GKC 431 §133.h).
Job 30:7 tn The verb נָהַק (nahaq) means “to bray.” It has cognates in Arabic, Aramaic, and Ugaritic, so there is no need for emendation here. It is the sign of an animal’s hunger. In the translation the words “like animals” are supplied to clarify the metaphor for the modern reader.
Job 30:7 tn The Pual of the verb סָפַח (safakh, “to join”) also brings out the passivity of these people—“they were huddled together” (E. Dhorme, Job, 434).
Job 30:8 tn The “sons of the senseless” (נָבָל, naval) means they were mentally and morally base and defective; and “sons of no-name” means without honor and respect, worthless (because not named).
Job 30:8 tn Heb “they were whipped from the land” (cf. ESV) or “they were cast out from the land” (HALOT 697 s.v. נכא). J. E. Hartley (Job [NICOT], 397) follows Gordis suggests that the meaning is “brought lower than the ground.”
Job 30:9 tn The idea is that Job has become proverbial, people think of misfortune and sin when they think of him. The statement uses the ordinary word for “word” (מִלָּה, millah), but in this context it means more: “proverb; byword.”
Job 30:10 tn Heb “they are far from me.”
Job 30:11 tn The verb פָּתַח (patakh) means “to untie [or undo]” a rope or bonds. In this verse יִתְרוֹ (yitro, the Kethib, LXX, and Vulgate) would mean “his rope” (see יֶתֶר [yeter] in Judg 16:7-9). The Qere would be יִתְרִי (yitri, “my rope [or cord]”), meaning “me.” The word could mean “rope,” “cord,” or “bowstring.” If the reading “my cord” is accepted, the cord would be something like “my tent cord” (as in Job 29:20), more than K&D 12:147 “cord of life.” This has been followed in the present translation. If it were “my bowstring,” it would give the sense of disablement. If “his cord” is taken, it would signify that the restraint that God had in afflicting Job was loosened—nothing was held back.
Job 30:11 sn People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193).
Job 30:12 tn This Hebrew word occurs only here. The word פִּרְחַח (pirkhakh, “young rabble”) is a quadriliteral, from פָּרַח (parakh, “to bud”) The derivative אֶפְרֹחַ (ʾefroakh) in the Bible refers to a young bird. In Arabic farhun means both “young bird” and “base man.” Perhaps “young rabble” is the best meaning here (see R. Gordis, Job, 333).
Job 30:12 tn Heb “they cast off my feet” or “they send my feet away.” Many delete the line as troubling and superfluous. E. Dhorme (Job, 438) forces the lines to say “they draw my feet into a net.”
Job 30:12 tn Heb “paths of their destruction” or “their destructive paths.”
Job 30:12 sn See Job 19:12.
Job 30:13 tn This verb נָתְסוּ (nat^esu) is found nowhere else. It is probably a variant of the verb in Job 19:10. R. Gordis (Job, 333-34) notes the Arabic noun natsun (“thorns”), suggesting a denominative idea “they have placed thorns in my path.” Most take it to mean they ruin the way of escape.
Job 30:13 tc The MT has “they further my misfortune.” The line is difficult, with slight textual problems. The verb יֹעִילוּ (yoʿilu) means “to profit,” and so “to succeed” or “to set forward.” Good sense can be made from the MT as it stands, and many suggested changes are suspect.
Job 30:13 tn The sense of “restraining” for “helping” was proposed by Dillmann and supported by G. R. Driver (see AJSL 52 [1935/36]: 163).
Job 30:14 tn The MT has “under the crash,” with the idea that they rush in while the stones are falling around them (which is continuing the figure of the military attack). G. R. Driver took the expression to mean in a temporal sense “at the moment of the crash” (AJSL 52 [1935/36]: 163-64). Guillaume, drawing from Arabic, has “where the gap is made.”
Job 30:14 tn The verb, the Hitpalpel of גָּלַל (galal), means “they roll themselves.” This could mean “they roll themselves under the ruins” (Dhorme), “they roll on like a storm” (Gordis), or “they roll on” as in waves of enemy attackers (see H. H. Rowley). This particular verb form is found only here (but see Amos 5:24).
Job 30:15 tn The passive singular verb (Hophal) is used with a plural subject (see GKC 388 §121.b).
Job 30:15 tc This translation assumes that “terrors” (in the plural) is the subject. Others emend the text in accordance with the LXX, which has, “my hope is gone like the wind.”

Acts 21:1-16

Paul’s Journey to Jerusalem

21 After^[a] we^[b] tore ourselves away^[c] from them, we put out to sea,^[d] and sailing a straight course,^[e] we came to Cos,^[f] on the next day to Rhodes,^[g] and from there to Patara.^[h] ²We found^[i] a ship crossing over to Phoenicia,^[j] went aboard,^[k] and put out to sea.^[l] ³After we sighted Cyprus^[m] and left it behind on our port side,^[n] we sailed on to Syria and put in^[o] at Tyre,^[p] because the ship was to unload its cargo there. ⁴After we located^[q] the disciples, we stayed there^[r] seven days. They repeatedly told^[s] Paul through the Spirit^[t] not to set foot^[u] in Jerusalem. ⁵When^[v] our time was over,^[w] we left and went on our way. All of them, with their wives and children, accompanied^[x] us outside of the city. After^[y] kneeling down on the beach and praying,^[z] ⁶we said farewell^[aa] to one another. Then^[ab] we went aboard the ship, and they returned to their own homes.^[ac] ⁷We continued the voyage from Tyre^[ad] and arrived at Ptolemais,^[ae] and when we had greeted the brothers, we stayed with them for one day. ⁸On the next day we left^[af] and came to Caesarea,^[ag] and entered^[ah] the house of Philip the evangelist, who was one of the seven,^[ai] and stayed with him. ⁹(He had four unmarried^[aj] daughters who prophesied.)^[ak]

¹⁰While we remained there for a number of days,^[al] a prophet named Agabus^[am] came down from Judea. ¹¹He came^[an] to us, took^[ao] Paul’s belt,^[ap] tied^[aq] his own hands and feet with it,^[ar] and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over^[as] to the Gentiles.’” ¹²When we heard this, both we and the local people^[at] begged him not to go up to Jerusalem. ¹³Then Paul replied, “What are you doing, weeping and breaking^[au] my heart? For I am ready not only to be tied up,^[av] but even to die in Jerusalem for the name of the Lord Jesus.” ¹⁴Because he could not be persuaded,^[aw] we said no more except,^[ax] “The Lord’s will be done.”^[ay]

¹⁵After these days we got ready^[az] and started up^[ba] to Jerusalem. ¹⁶Some of the disciples from Caesarea^[bb] came along with us too, and brought us to the house^[bc] of Mnason of Cyprus, a disciple from the earliest times,^[bd] with whom we were to stay.

Footnotes

Acts 21:1 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasthentas, “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
Acts 21:1 sn This marks the beginning of one of the “we” sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-28:16). These have been traditionally understood to mean that the author was in the company of Paul for this part of the journey.
Acts 21:1 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
Acts 21:1 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
Acts 21:1 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
Acts 21:1 sn Cos was an island in the Aegean Sea.
Acts 21:1 sn Rhodes was an island off the southwestern coast of Asia Minor.
Acts 21:1 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
Acts 21:2 tn Grk “and finding.” The participle εὑρόντες (heurontes) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
Acts 21:2 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
Acts 21:2 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibantes) has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:2 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
Acts 21:3 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
Acts 21:3 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
Acts 21:3 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
Acts 21:3 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.
Acts 21:4 tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneurontes) has been taken temporally.
Acts 21:4 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
Acts 21:4 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
Acts 21:4 sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.
Acts 21:4 tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2.—So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e., to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.
Acts 21:5 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
Acts 21:5 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
Acts 21:5 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontōn) translated as a finite verb.
Acts 21:5 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
Acts 21:5 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
Acts 21:6 tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”
Acts 21:6 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
Acts 21:6 tn Grk “to their own”; the word “homes” is implied.
Acts 21:7 sn Tyre was a city and seaport on the coast of Phoenicia.
Acts 21:7 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
Acts 21:8 tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelthontes) has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:8 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).
Acts 21:8 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselthontes) has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:8 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
Acts 21:9 tn Grk “virgin.” While the term παρθένος (parthenos) can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
Acts 21:9 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
Acts 21:10 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31.—21:10…24:17; 25:14; 27:20.”
Acts 21:10 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
Acts 21:11 tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elthōn) has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:11 tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:11 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
Acts 21:11 tn The participle δήσας (dēsas) has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:11 tn The words “with it” are not in the Greek text, but are implied.
Acts 21:11 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).
Acts 21:12 tn Or “the people there.”
Acts 21:13 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
Acts 21:13 tn L&N 18.13 has “to tie objects together—‘to tie, to tie together, to tie up.’” The verb δέω (deō) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.
Acts 21:14 tn The participle πειθομένου (peithomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
Acts 21:14 tn Grk “we became silent, saying.”
Acts 21:14 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
Acts 21:15 tn Or “we made preparations.”
Acts 21:15 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect. sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.
Acts 21:16 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
Acts 21:16 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisthōmen).
Acts 21:16 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

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Revised Common Lectionary (Complementary)

Book 5 (Psalms 107-150)

Psalm 107[a]

Footnotes

Footnotes

Job’s Reputation

Job’s Present Misery

Job’s Indignities

Footnotes

Paul’s Journey to Jerusalem

Footnotes

Psalm 107^[a]