Acts 21 27

Acts 21:27 kjv

And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,

Acts 21:27 nkjv

Now when the seven days were almost ended, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him,

Acts 21:27 niv

When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him,

Acts 21:27 esv

When the seven days were almost completed, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him,

Acts 21:27 nlt

The seven days were almost ended when some Jews from the province of Asia saw Paul in the Temple and roused a mob against him. They grabbed him,

Acts 21 verses

Acts 21 27 Meaning

Acts 21:27 describes the pivotal moment when the Apostle Paul, while undergoing a purification ritual in the Jerusalem Temple nearing its completion, was recognized by specific Jewish individuals who originated from the province of Asia Minor. These individuals, recalling their previous opposition to his ministry, took the initiative to incite the surrounding Temple crowd, leading directly to Paul's physical apprehension and the beginning of a violent public disturbance within the sacred Temple precincts. This incident marks the catalyst for Paul's subsequent trials and imprisonments, leading him towards Rome.

Acts 21 27 Context

Acts chapter 21 details Paul's journey back to Jerusalem following his third missionary expedition, a return he undertook with an unwavering resolve despite receiving numerous prophetic warnings from various disciples about the tribulations awaiting him (Acts 20:22-23; 21:4, 11-14). Upon his arrival, Paul was warmly received by James and the elders of the Jerusalem church, to whom he reported God's miraculous work among the Gentiles. To address widespread rumors among conservative Jewish believers that Paul was teaching Jews in the diaspora to abandon Mosaic law, James suggested Paul demonstrate his respect for Jewish customs by purifying himself and sponsoring four other men for a Nazirite vow ritual. This public act of piety, intended for reconciliation, culminated in verse 27 at a highly sensitive time: Paul was in a very public area of the Temple, visibly performing the ritual, just as it was nearing completion. The specific "Jews from Asia" who recognized him were not merely local residents but likely pilgrims to Jerusalem who had directly encountered Paul's ministry and often his opposition during his missions in Asia Minor, such as in Ephesus (Acts 19). The Temple was the most sacred site in Judaism, representing God's dwelling, and any perceived profanation within its precincts was a capital offense and a catalyst for immediate and severe communal backlash.

Acts 21 27 Word analysis

• When (ὡς - hōs): This Greek particle functions here to indicate approximation in time, suggesting "as" or "when it was about." It highlights that the event occurred at a precise, yet unfinished, moment of the ritual.
• the seven days (ἑπτὰ ἡμερῶν - hepta hēmerōn): This refers to the prescribed duration of purification rituals, most notably associated with the Nazirite vow (Num 6:9-12), but also various other cultic purifications. Its specific mention indicates the context of a formal, Mosaic ceremony.
• were almost completed (ἔμελλον συντελεῖσθαι - emellon synteleisthai): The verb "ἔμελλον" signifies "to be about to" or "nearing," emphasizing that the purification process was very close to its culmination but not entirely finished. This critical timing ensured Paul's presence in a public and sensitive part of the Temple for an extended period, making him easily identifiable.
• the Jews (οἱ Ἰουδαῖοι - hoi Ioudaioi): Specifically identifies the ethnic and religious group responsible for the unrest. The article "οἱ" denotes a specific segment of the Jewish population, not a generalization of all Jews.
• from Asia (οἱ ἀπὸ τῆς Ἀσίας - hoi apo tēs Asias): Geographically specifies the origin of these instigators as the Roman province of Asia Minor (modern-day western Turkey). This detail is crucial; these were individuals likely hostile to Paul's ministry from past encounters (e.g., Acts 19:8-10, 23-41) and therefore held a particular grievance and readiness to act against him.
• seeing him (θεασάμενοι αὐτόν - theasamenoi auton): This Greek word "θεασάμενοι" is stronger than simply "to see"; it implies observing, gazing, or beholding with intent. It suggests deliberate recognition or an intense look that confirms Paul's identity, indicating these "Jews from Asia" knew precisely who he was.
• in the temple (ἐν τῷ ἱερῷ - en tō hierō): Designates the exact location of the incident. The Temple was the spiritual and legal center of Jewish life. To cause a disturbance or falsely accuse someone of defiling it was a grave matter, elevating the significance of the encounter.
• stirred up (συνέχεον - synecheon): An imperfect active verb, meaning they began to, and continued to, throw into confusion, agitate, or confound. The root suggests pouring together or mixing, indicating an intentional act to create disorder and incite others.
• all the crowd (πᾶσαν τὸν ὄχλον - pasan ton ochlon): "Πᾶσαν" means "all" or "entire," signifying the success of the Asian Jews in rallying a large segment of the Temple's many visitors. This illustrates the widespread and rapid mobilization of public anger.
• and laid hands on him (ἐπέβαλλον ἐπ' αὐτὸν τὰς χεῖρας - epeballon ep' auton tas cheiras): A vivid phrase describing physical seizure or assault. It indicates direct, violent action taken against Paul, effectively an arrest or mob attack, initiated by the instigators and followed by the stirred-up crowd.

• "When the seven days were almost completed": This phrase precisely times the event. Paul was conspicuously visible in a sensitive public space during a highly symbolic ritual, making him vulnerable to recognition and action. His proximity to completing an act meant to demonstrate his Jewish fidelity ironically triggered his arrest.
• "the Jews from Asia, seeing him in the temple": This grouping identifies the specific source and context of the attack. These were Paul's pre-existing, informed opponents, who likely pilgrimaged to Jerusalem. Their recognition of Paul in the Temple, a focal point of Jewish identity and law, immediately rekindled their animosity from his Gentile-inclusive mission, transforming his religious observance into a public spectacle.
• "stirred up all the crowd and laid hands on him": This depicts the rapid escalation from instigation to violent action. The incitement was effective, transforming the Temple's gathering into a frenzied mob. This quick, aggressive action signified a decisive and hostile rejection of Paul, based on deeply held grievances, real or imagined.

Acts 21 27 Bonus section

• The Roman proconsul Gallio's refusal to adjudicate internal Jewish disputes (Acts 18:12-16) highlights the unique challenge presented here. The Romans generally allowed the Jews autonomy in Temple matters, even to the point of permitting capital punishment for serious offenses like defiling the Temple (indicated by warning inscriptions found in the Temple complex forbidding Gentiles beyond the Court of Gentiles). This meant the mob's initial actions against Paul were, in a Jewish context, considered a form of self-justice or "citizen's arrest" before Roman intervention.
• Paul's willingness to perform the purification rite underscored his commitment to his Jewish heritage and his strategic desire to show he was not an enemy of the Law or Jewish customs where it did not compromise the Gospel. His intention was to prove the falsity of rumors (Acts 21:21-24) by demonstrating unity, but his past opponents viewed any form of compromise from him as an affront, transforming the conciliatory act into the trigger for his capture.
• The sudden recognition by "Jews from Asia" speaks volumes about Paul's prominence, or notoriety, across the Roman Empire. He was not an unknown figure, and his movements were evidently tracked or his face was remembered by those who had previously opposed his ministry, especially in cities where the Jewish community had vigorously resisted the Christian message.
• This dramatic Temple confrontation echoes earlier pivotal moments in the early church's history, such as the arrest of Peter and other apostles by the Sadducees (Acts 5:17-18) and the stoning of Stephen following accusations similar to those levied against Paul (Acts 6:11-14). It signifies a pattern of opposition against those proclaiming Jesus Christ.
• Ultimately, this "riot" led to Paul's arrest by the Roman commander (Acts 21:30-36), initiating his journey through various Roman legal proceedings. These events were instrumental in fulfilling his divine commission to testify about Christ not only in Jerusalem but also before governors, kings, and ultimately in Rome itself, extending the reach of the Gospel through unexpected means.

Acts 21 27 Commentary

Acts 21:27 vividly captures the inevitable clash between Paul's progressive Gospel message and entrenched conservative Jewish opposition. Despite his earnest efforts to reconcile with Jewish believers in Jerusalem through a public display of traditional piety—participating in a Nazirite-related purification—his fame and perceived threat were undeniable. It wasn't local Jerusalemites but "Jews from Asia," likely pilgrims to the feast, who ignited the unrest. These were individuals with personal knowledge of Paul's teachings, having faced him during his missionary work. Their long-held animosity exploded upon recognizing him in the Temple, leading them to fabricate accusations and swiftly incite a volatile crowd. The sacred setting amplified the outrage, making the situation precarious. This moment not only marks Paul's last free days recorded in Acts but paradoxically launches him into a chain of trials and imprisonments, ultimately serving God's larger plan to bring the Gospel witness before Roman authorities and even to Rome itself.