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Old/New Testament

Each day includes a passage from both the Old Testament and New Testament.

Duration: 365 days

Psalm 23-25

Psalm 23^[a]

A psalm of David.

23 The Lord is my shepherd,^[b]
I lack nothing.^[c]
²He takes me to lush pastures,^[d]
he leads me to refreshing water.^[e]
³He restores my strength.^[f]
He leads me down^[g] the right paths^[h]
for the sake of his reputation.^[i]
⁴Even when I must walk through the darkest valley,^[j]
I fear^[k] no danger,^[l]
for you are with me;
your rod and your staff reassure me.^[m]
⁵You prepare a feast before me^[n]
in plain sight of my enemies.
You refresh^[o] my head with oil;
my cup is completely full.^[p]
⁶Surely your goodness and faithfulness^[q] will pursue^[r] me all my days,^[s]
and I will live in^[t] the Lord’s house^[u] for the rest of my life.^[v]

Psalm 24^[w]

A psalm of David.

24 The Lord owns the earth and all it contains,
the world and all who live in it.
²For he set its foundation upon the seas,
and established^[x] it upon the ocean currents.^[y]
³Who is allowed to ascend^[z] the mountain of the Lord?^[aa]
Who may go up to his holy dwelling place?
⁴The one whose deeds are blameless
and whose motives are pure,^[ab]
who does not lie,^[ac]
or make promises with no intention of keeping them.^[ad]
⁵Such godly people are rewarded by the Lord,^[ae]
and vindicated by the God who delivers them.^[af]
⁶Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him.^[ag] (Selah)
⁷Look up,^[ah] you gates.
Rise up,^[ai] you eternal doors.
Then the majestic king^[aj] will enter.^[ak]
⁸Who is this majestic king?^[al]
The Lord who is strong and mighty.
The Lord who is mighty in battle.
⁹Look up, you gates.
Rise up, you eternal doors.
Then the majestic king will enter.
¹⁰Who is this majestic king?
The Lord of Heaven’s Armies.^[am]
He is the majestic king. (Selah)

Psalm 25^[an]

By David.

25 O Lord, I come before you in prayer.^[ao]
²My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me.
³Certainly none who rely on you will be humiliated.
Those who deal in treachery will be thwarted^[ap] and humiliated.
⁴Make me understand your ways, O Lord.
Teach me your paths.^[aq]
⁵Guide me into your truth^[ar] and teach me.
For you are the God who delivers me;
on you I rely all day long.
⁶Remember^[as] your compassionate and faithful deeds, O Lord,
for you have always acted in this manner.^[at]
⁷Do not hold against me^[au] the sins of my youth^[av] or my rebellious acts.
Because you are faithful to me, extend to me your favor, O Lord.^[aw]
⁸The Lord is both kind and fair;^[ax]
that is why he teaches sinners the right way to live.^[ay]
⁹May he show^[az] the humble what is right.^[ba]
May he teach^[bb] the humble his way.
¹⁰The Lord always proves faithful and reliable^[bc]
to those who follow the demands of his covenant.^[bd]
¹¹For the sake of your reputation,^[be] O Lord,
forgive my sin, because it is great.^[bf]
¹²The Lord shows his faithful followers
the way they should live.^[bg]
¹³They experience his favor;^[bh]
their descendants^[bi] inherit the land.^[bj]
¹⁴The Lord’s loyal followers receive his guidance,^[bk]
and he reveals his covenantal demands to them.^[bl]
¹⁵I continually look to the Lord for help,^[bm]
for he will free my feet from the enemy’s net.^[bn]
¹⁶Turn toward me and have mercy on me,
for I am alone^[bo] and oppressed.
¹⁷Deliver me from my distress;^[bp]
rescue me from my suffering.^[bq]
¹⁸See my pain and suffering.
Forgive all my sins.^[br]
¹⁹Watch my enemies, for they outnumber me;
they hate me and want to harm me.^[bs]
²⁰Protect me^[bt] and deliver me!
Please do not let me be humiliated,
for I have taken shelter in you.
²¹May integrity and godliness protect me,
for I rely on you.
²²O God, rescue^[bu] Israel
from all their distress!^[bv]

Footnotes

Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (m^enukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [y^eshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (maʿg^ele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (l^emaʿan sh^emo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
Psalm 23:5 tn The rare noun רְוָיָה (r^evayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
Psalm 23:6 tn Heb “all the days of my life.”
Psalm 23:6 tn The verb form וְשַׁבְתִּי (v^eshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (b^evet). The form should be emended to וְשִׁבְתִּי (v^eshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (v^eyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.
Psalm 24:1 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
Psalm 24:2 tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
Psalm 24:2 sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.
Psalm 24:3 tn The imperfects in v. 3 are modal, expressing potential or permission.
Psalm 24:3 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
Psalm 24:4 tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
Psalm 24:4 tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshi, “my life”) makes little sense here; many medieval Hebrew mss support the ancient versions in reading a third person pronoun “his.” The idiom “lift the life” here means to “long for” or “desire strongly.” In this context (note the reference to an oath in the following line) “emptiness” probably refers to speech (see Ps 12:2).
Psalm 24:4 tn Heb “and does not swear an oath deceitfully.”
Psalm 24:5 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.
Psalm 24:5 tn “and vindication from the God of his deliverance.”
Psalm 24:6 tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 27:8; 105:4).sn This verse presents a somewhat idealized view of Jacob’s descendants as devoted worshipers of the Lord.
Psalm 24:7 tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
Psalm 24:7 tn Heb “lift yourselves up.”
Psalm 24:7 tn Or “king of glory.”
Psalm 24:7 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
Psalm 24:8 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
Psalm 24:10 tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.
Psalm 25:1 sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
Psalm 25:1 tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.
Psalm 25:3 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).
Psalm 25:4 sn Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8-10.
Psalm 25:5 sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.
Psalm 25:6 tn That is, “remember” with the intention of repeating.
Psalm 25:6 tn Heb “for from antiquity [are] they.”
Psalm 25:7 tn Heb “do not remember,” with the intention of punishing.
Psalm 25:7 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
Psalm 25:7 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”
Psalm 25:8 tn Heb “good and just.”
Psalm 25:8 tn Heb “teaches sinners in the way.”
Psalm 25:9 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
Psalm 25:9 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (ʿanavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
Psalm 25:9 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
Psalm 25:10 tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.
Psalm 25:10 tn Heb “to the ones who keep his covenant and his testimonies.”
Psalm 25:11 tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.
Psalm 25:11 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
Psalm 25:12 tn Heb “Who is this man, the one who fears the Lord? He will instruct him in the way he should choose.” The singular (note “man”) is representative here (see v. 14, where the plural is used), and has thus been translated as a plural (“followers…they”).
Psalm 25:13 tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).
Psalm 25:13 tn Or “offspring”; Heb “seed.”
Psalm 25:13 tn Or “earth.”
Psalm 25:14 tn Heb “the advice of the Lord belongs to those who fear him.”
Psalm 25:14 tn Heb “and his covenant, to make them know.”
Psalm 25:15 tn Heb “my eyes continually [are] toward the Lord.”
Psalm 25:15 tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
Psalm 25:16 tn That is, helpless and vulnerable.
Psalm 25:17 tc Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב (rakhav, “be wide”). It is preferable to emend the form הִרְחִיבוּ (hirkhivu; Hiphil perfect third plural “they make wide”) to הַרְחֵיב (harkhev; Hiphil imperative masculine singular “make wide”). (The final vav [ו] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1.
Psalm 25:17 tn Heb “from my distresses lead me out.”
Psalm 25:18 tn Heb “lift up all my sins.”
Psalm 25:19 tn Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
Psalm 25:20 tn Or “my life.”
Psalm 25:22 tn Or “redeem.”
Psalm 25:22 tn Heb “his distresses.”sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.

Acts 21:18-40

¹⁸The next day Paul went in with us to see James, and all the elders were there.^[a] ¹⁹When Paul^[b] had greeted them, he began to explain^[c] in detail^[d] what God^[e] had done among the Gentiles through his ministry. ²⁰When they heard this, they praised^[f] God. Then they said to him, “You see, brother, how many thousands of Jews^[g] there are who have believed, and they are all ardent observers^[h] of the law.^[i] ²¹They have been informed about you—that you teach all the Jews now living^[j] among the Gentiles to abandon^[k] Moses, telling them not to circumcise their children^[l] or live^[m] according to our customs. ²²What then should we do? They will no doubt^[n] hear that you have come. ²³So do what^[o] we tell you: We have four men^[p] who have taken^[q] a vow;^[r] ²⁴take them and purify^[s] yourself along with them and pay their expenses,^[t] so that they may have their heads shaved.^[u] Then^[v] everyone will know there is nothing in what they have been told^[w] about you, but that you yourself live in conformity with^[x] the law.^[y] ²⁵But regarding the Gentiles who have believed, we have written a letter, having decided^[z] that they should avoid^[aa] meat that has been sacrificed to idols^[ab] and blood and what has been strangled^[ac] and sexual immorality.” ²⁶Then Paul took the men the next day,^[ad] and after he had purified himself^[ae] along with them, he went to the temple and gave notice^[af] of the completion of the days of purification,^[ag] when^[ah] the sacrifice would be offered for each^[ai] of them. ²⁷When the seven days were almost over,^[aj] the Jews from the province of Asia^[ak] who had seen him in the temple area^[al] stirred up the whole crowd^[am] and seized^[an] him, ²⁸shouting, “Men of Israel,^[ao] help! This is the man who teaches everyone everywhere against our people, our law,^[ap] and this sanctuary!^[aq] Furthermore^[ar] he has brought Greeks into the inner courts of the temple^[as] and made this holy place ritually unclean!”^[at] ²⁹(For they had seen Trophimus the Ephesian in the city with him previously, and^[au] they assumed Paul had brought him into the inner temple courts.)^[av] ³⁰The whole city was stirred up,^[aw] and the people rushed together.^[ax] They seized^[ay] Paul and dragged him out of the temple courts,^[az] and immediately the doors were shut. ³¹While they were trying^[ba] to kill him, a report^[bb] was sent up^[bc] to the commanding officer^[bd] of the cohort^[be] that all Jerusalem was in confusion.^[bf] ³²He^[bg] immediately took^[bh] soldiers and centurions^[bi] and ran down to the crowd.^[bj] When they saw^[bk] the commanding officer^[bl] and the soldiers, they stopped beating^[bm] Paul. ³³Then the commanding officer^[bn] came up and arrested^[bo] him and ordered him to be tied up with two chains;^[bp] he^[bq] then asked who he was and what^[br] he had done. ³⁴But some in the crowd shouted one thing, and others something else,^[bs] and when the commanding officer^[bt] was unable^[bu] to find out the truth^[bv] because of the disturbance,^[bw] he ordered Paul^[bx] to be brought into the barracks.^[by] ³⁵When he came to the steps, Paul^[bz] had to be carried^[ca] by the soldiers because of the violence^[cb] of the mob, ³⁶for a crowd of people^[cc] followed them,^[cd] screaming, “Away with him!” ³⁷As Paul was about to be brought into the barracks,^[ce] he said^[cf] to the commanding officer,^[cg] “May I say^[ch] something to you?” The officer^[ci] replied,^[cj] “Do you know Greek?^[ck] ³⁸Then you’re not that Egyptian who started a rebellion^[cl] and led the 4,000 men of the ‘Assassins’^[cm] into the wilderness^[cn] some time ago?”^[co] ³⁹Paul answered,^[cp] “I am a Jew^[cq] from Tarsus in Cilicia, a citizen of an important city.^[cr] Please^[cs] allow me to speak to the people.” ⁴⁰When the commanding officer^[ct] had given him permission,^[cu] Paul stood^[cv] on the steps and gestured^[cw] to the people with his hand. When they had become silent,^[cx] he addressed^[cy] them in Aramaic,^[cz]

Footnotes

Acts 21:18 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.
Acts 21:19 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
Acts 21:19 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exēgeito) has been translated as an ingressive imperfect.
Acts 21:19 tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”
Acts 21:19 sn Note how Paul credited God with the success of his ministry.
Acts 21:20 tn Or “glorified.”
Acts 21:20 tn Grk “how many thousands there are among the Jews.”sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.
Acts 21:20 tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”
Acts 21:20 sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).
Acts 21:21 tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.
Acts 21:21 tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.
Acts 21:21 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
Acts 21:21 tn Grk “or walk.”
Acts 21:22 tn L&N 71.16 has “pertaining to being in every respect certain—‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”
Acts 21:23 tn Grk “do this that.”
Acts 21:23 tn Grk “There are four men here.”
Acts 21:23 tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”
Acts 21:23 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
Acts 21:24 sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).
Acts 21:24 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
Acts 21:24 tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).
Acts 21:24 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 21:24 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
Acts 21:24 tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs—‘to live, to behave in accordance with.’”
Acts 21:24 sn The law refers to the law of Moses.
Acts 21:25 tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.
Acts 21:25 tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apechō). The difference in meaning, although slight, has been maintained in the translation.
Acts 21:25 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem—θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
Acts 21:25 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).
Acts 21:26 tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”
Acts 21:26 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (hagnistheis) has been taken temporally of antecedent action.
Acts 21:26 tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellōn) has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:26 sn The days of purification refers to the days of ritual cleansing.
Acts 21:26 tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.
Acts 21:26 tn Grk “for each one.”
Acts 21:27 tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”
Acts 21:27 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).
Acts 21:27 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
Acts 21:27 tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”
Acts 21:27 tn Grk “and laid hands on.”
Acts 21:28 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.
Acts 21:28 sn The law refers to the law of Moses.
Acts 21:28 tn Grk “this place.”sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).
Acts 21:28 tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
Acts 21:28 tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.
Acts 21:28 tn Or “and has defiled this holy place.”sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.
Acts 21:29 tn Grk “whom.”
Acts 21:29 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
Acts 21:30 tn On this term see BDAG 545 s.v. κινέω 2.b.
Acts 21:30 tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”
Acts 21:30 tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.
Acts 21:30 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
Acts 21:31 tn Grk “seeking.”
Acts 21:31 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
Acts 21:31 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
Acts 21:31 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (chiliarchos) literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
Acts 21:31 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
Acts 21:31 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
Acts 21:32 tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.
Acts 21:32 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:32 sn See the note on the word centurion in 10:1.
Acts 21:32 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
Acts 21:32 tn Grk “seeing.” The participle ἰδόντες (idontes) has been taken temporally.
Acts 21:32 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
Acts 21:32 sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.
Acts 21:33 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
Acts 21:33 tn Grk “seized.”
Acts 21:33 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
Acts 21:33 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.
Acts 21:33 tn Grk “and what it is”; this has been simplified to “what.”
Acts 21:34 tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”
Acts 21:34 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
Acts 21:34 tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”
Acts 21:34 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
Acts 21:34 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
Acts 21:34 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
Acts 21:34 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
Acts 21:35 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
Acts 21:35 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
Acts 21:35 tn This refers to mob violence (BDAG 175 s.v. βία b).
Acts 21:36 tn Grk “the multitude of people.” While πλῆθος (plēthos) is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.
Acts 21:36 tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
Acts 21:37 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
Acts 21:37 tn Grk “says” (a historical present).
Acts 21:37 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
Acts 21:37 tn Grk “Is it permitted for me to say” (an idiom).
Acts 21:37 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
Acts 21:37 tn Grk “said.”
Acts 21:37 sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.
Acts 21:38 tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”
Acts 21:38 tn Grk “of the Sicarii.”sn The term “Assassins” is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.
Acts 21:38 tn Or “desert.”
Acts 21:38 tn Grk “before these days.”
Acts 21:39 tn Grk “said.”
Acts 21:39 tn Grk “a Jewish man.”
Acts 21:39 tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).
Acts 21:39 tn Grk “I beg you.”
Acts 21:40 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
Acts 21:40 tn Grk “When he gave permission.” The participle ἐπιτρέψαντος (epitrepsantos) is part of a genitive absolute construction and has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:40 tn Grk “standing.” The participle ἑστώς (hestōs) has been translated as a finite verb due to requirements of contemporary English style.
Acts 21:40 tn Or “motioned.”
Acts 21:40 tn γενομένης (genomenēs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”
Acts 21:40 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness—‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
Acts 21:40 tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legōn) is redundant in English and has not been translated.

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Psalm 23[a]

A psalm of David.

Psalm 24[w]

A psalm of David.

Psalm 25[an]

By David.

Footnotes

Footnotes

Psalm 23^[a]

Psalm 24^[w]

Psalm 25^[an]