Acts 21:24

Act 21:24. Παραλαβὼν, having taken to thee) as though thou wert the principal one of them.—δαπάνησον ἐπʼ αὐτοῖς, be at the necessary expenses for them) It was accounted a great act of goodness, and a proof of great zeal, to defray the expense of the sacrifices for needy Nazarites.—ἵνα, that) By this is implied in respect to what Paul ought to do in like manner as those men (be at charges with them, as one of them). Those men, when they had obtained the expenses, and not till then, were able to have their heads shaven for such an end [that they might fulfil their vow, and also that all might know the charge against Paul had no foundation].—γνώσονται, shall know) from a ceremony so conspicuous to all.—πάντες, all) Act 21:22, “the multitude.”—οὐδέν ἐστιν) that there is nothing in those things and, i.e. they are false. [There are manifest antitheses between the words of Act 21:21 and those of Act 21:25.—V. g.]—καὶ αὐτὸς, thyself also) not merely not deterring others from keeping the law. The Gentiles were not compelled, the Jews were not forbidden, to circumcise. Construe these words with φυλάσσων, keeping.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_21:24. These take to thee (bring them into thy fellowship) and become with them a Nazarite (ἀγνίσθητι, be consecrated, LXX. Num_6:3; Num_6:8, corresponding to the Hebrew הַוִּיר), and make the expenditure for them (ἐπʼ αὐτοῖς, on their account, see Bernhardy, p. 250), namely, in the costs of the sacrifices to be procured (Num_6:14 ff.). More apud Judaeos receptum erat, et pro insigni pietatis officio habebatur, ut in pauperum Nasiraeorum gratiam ditiores sumtus erogarent ad sacrificia, quae, dum illi tonderentur, offerre necesse erat, Kypke. See Joseph. Antt. xix. 6. 1, Bell. ii. 15. 1; Mischn. Nasir ii. 5. 6; Wetstein in loc.; also Oehler, l.c. p. 210. The attempt of Wieseler, p. 105 ff., and on Gal. p. 589, to explain away the taking up of the Nazarite vow on the part of the apostle, is entirely contrary to the words, since ἁγνίζεσθαι, in its emphatic connection with σὺν αὐτοῖς, can only be understood according to the context of entering into participation of the Nazarite vow, and not generally of Israelitish purification by virtue of presenting sacrifices and visiting the temple, as in Joh_11:55.

ἵνα ξυρήσ.] contains the design of δαπάν. ἐπʼ αὐτ., in order that they (after the fulfilment of the legal requirement had taken place) might have themselves shorn (and thus be released from their vow). The shearing and the burning of the hair of the head in the fire of the peace-offering, was the termination of the Nazaritic vow. See Num_6:18.

καὶ γνώσονται κ.τ.λ.] and all shall know: not included in the dependence on ἵνα, as in Luk_22:30.

ὧν] as in Act_21:19.

οὐδὲν ἔστι] that nothing has a place, is existent, so that all is without objective reality. Comp. on Act_25:11.

καὶ αὐτός] also for thy own person, whereby those antinomistic accusations are practically refuted. On στοιχεῖν, in the sense of conduct of life, see on Gal_4:25.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 21:24 . παραλαβὼν , cf. Act 21:26 , Act 15:39 (Act 16:33 ): take in a friendly way, associate thyself with them as a companion. ἁγνίσθητι σὺν αὐτοῖς : the advice is characteristic of the Apostle who had lived as St. James had lived, Eusebius, H.E. , ii., 23, and it certainly seems to demand that St. Paul should place himself on a level with the four men and take upon himself the Nazirite vow, cf. Num 6:3 . The σὺν αὐτοῖς can hardly be explained otherwise. But how far the obligation of the vow extended in such a case is not clear (Edersheim, Temple and its Services , p. 326), and the time specified does not seem to allow for the commencement and completion of a vow on the part of the Apostle, although we cannot satisfactorily explain such expressions as the one before us, cf. ἡγνισμένον , Act 24:18 , on the supposition that St. Paul only associated himself with the company of the four votaries and incurred the expenses of their sacrifices. Dr. Hort suggests that the Apostle may have been himself about to offer sacrifices in the Temple in connection with some previous vow, or that in connection with the Gentile offerings which he had brought to Jerusalem and safely delivered (as it would seem) he may have proposed to offer a solemn peace-offering in the Temple, cf. καὶ προσφοράς , Act 24:17 , and Rom 15:16 , Judaistic Christianity , pp. 109, 110; on the verb ἁγνίζω see also Hort’s First Epistle of St. Peter , p. 87. δαπάνησον ἐπʼ αὐτοῖς : “be at charges for them,” R.V., spend money upon them. It was considered a meritorious act thus to defray the expenses of their sacrifices for poor Nazirites; Josephus, Ant. , xix., 6, 1, how King Agrippa on his arrival at Jerusalem acted thus with a view to conciliate popular favour, Edersheim, u. s. , p. 326, Renan, Saint Paul , p. 519, Kypke, Observ. , ii., 113; cf. Mishna, Nazir , ii., 6. J. Weiss supposed that the money would have been furnished out of the contributions brought by Paul, and that such employed for the poor members of the Jerusalem Church would have been quite in accordance with the objects for which the contributions were made; but on the other hand, Ramsay, St. Paul , p. 310. ἵνα ξυρήσ ., see critical note; at the conclusion of their vow, Num 6:18 , when the sacrifice was offered by the Nazirites, Num 6:14 . On the future indicative with ἵνα in N.T. in pure final clauses see Burton, p. 86, if we adopt R.V. If we read γνώσονται , see critical note, the future is not dependent on ἵνα , “and all shall know,” R.V., viz. , by this act of thine. On this independent future see Viteau, Le Grec du N.T. , p. 81 (1893). καὶ αὐτὸς , i.e. , as well as other Jewish Christians. στοιχεῖς : a neutral word, as the walk might be right or wrong, but here to be taken with φυλάσσων , “so walkest as to keep the law,” Grimm-Thayer, sub v. , no need for “orderly”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

That is, consecrate thyself: for he speaketh not here of the unclean, but of such as were subject to the vow of the Nazarites.

That it may be known, that thou wast not only present at the vow, but also a chief man in it: and therefore it is said afterwards, that Paul declared the days of purification: for although the charges for the Nazarites’ offerings were appointed, yet they might add somewhat unto them, Num. 6:21.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

be at charges with them--that is, defray the expense of the sacrifices legally required of them, along with his own, which was deemed a mark of Jewish generosity.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. Be at charges with them] Or, rather, be at charges for them: help them to bear the expense of that vow. Eight lambs, four rams, besides oil, flour, c., were the expenses on this occasion. See the notes on Nu 6:1-21.

Thou - walkest orderly and keepest the law.] Perhaps this advice meant no more than, Show them, by such means as are now in thy power, that thou art not an enemy to Moses that thou dost still consider the law to be holy, and the commandment holy, just, and good. Paul did so, and bore the expenses of those who, from a scruple of conscience, had made a vow, and perhaps were not well able to bear the expense attending it. Had they done this in order to acquire justification through the law, Paul could not have assisted them in any measure with a clear conscience; but, as he did assist them, it is a proof that they had not taken this vow on them for this purpose. Indeed, vows rather referred to a sense of obligation, and the gratitude due to God for mercies already received, than to the procuring of future favours of any kind. Besides, God had not yet fully shown that the law was abolished, as has already been remarked: he tolerated it till the time that the iniquity of the Jews was filled up; and then, by the destruction of Jerusalem, he swept every rite and ceremony of the Jewish law away, with the besom of destruction.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. Which they have heard of thee are nothing. They seem to persuade Paul to dissemble. For the rumor rose not upon nothing, that he did call away the Jews from the ceremonies, and that he did not walk in observing the law. But we must remember that which I said even now, that it was sufficient for Paul and the elders, if they could remove the slander which was unjustly raised, to wit, that he was a revolt [apostate] from the law, and there might a better opportunity be offered shortly, that in purging himself he might call them back by little and little from their error. Neither was it good or profitable that Paul should be counted an observer of the law any long time, as the disciples were then commonly; for by this means a thick veil should have been put before their eyes to darken the light of Christ.

Wherefore, let us know that Paul did not dissemble, but sincerely professed that he did not hate the law, but that he did rather think reverently of it. They will him to bestow cost together with them, because they were wont to put their money together that they might offer sacrifice together.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(24) Purify thyself with them . . .—This involved sharing their abstinence for the uncompleted term of the vow, and shaving the head at its conclusion.

Be at charges with them . . .—Literally, spend money on them. This involved payment (1) for the act of shaving the head, for which probably there was a fixed fee to priest or Levite; (2) for the sacrifices which each Nazarite had to offer—sc., two doves or pigeons, a lamb, an ewe lamb, a ram, a basket of uneavened bread, a meat offering and a drink offering (Num_6:9-12).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24. them take, and purify thyself with them] i.e. make thyself one of their company, and observe all the ordinances, with regard to purification and keeping from what is unclean, which they observe.

and be at charges with (better, for) them] Josephus (Antiq. xix. 6. 1) tells how Agrippa took upon him the expenses of many Nazarites. Cp. also Bell. Jud. ii. 15. 1, from which passage it appears that the whole time of the Nazarite’s vow there mentioned was thirty days.

that they may shave their heads] Which was done at the conclusion of the vow, and when the victims were offered, the hair was burnt in the fire which was under the sacrifice of the peace-offering. The charges which had to be borne by St Paul would be the cost of the victims and other things connected with the sacrifice.

and all may know] The oldest texts read, “and all shall know.”

that those things, whereof they were informed concerning thee, are nothing] Rev. Ver. “that there is no truth in the things whereof they have been informed concerning thee.” The “are nothing” of the A. V. is an attempt to keep closer to the Greek, and means “have no foundation in fact.” Cp. Act_25:11.

but that … and keepest (Rev. Ver. keeping) the law] The participial clause expresses the nature of the orderly walk. It was in the special manner which the Jews so regarded.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Them take, and purify, thyself with them,.... That is, join thyself to them, make one of their number, and attend to the rules prescribed to a Nazarite, who is to be holy to the Lord; and in case of any ceremonial uncleanness, is to be cleansed, or purified in the manner directed, Num 6:5.

And be at charges with them; join with them in the expense, for the offerings to be made at the end of the vows, or when the days of separation are fulfilled, Num 6:13.

That they may shave their heads; according to the law in Num 6:18. This was done in , the chamber of the Nazarites (r); for there the Nazarites boiled their peace offerings, and shaved their hair, and put it under the pot, in the fire that was under it: Maimonides says (s),

"if he shaved in the city it was excusable; but whether he shaved in the city or in the sanctuary, under the pot his hair must be cast; and he did not shave until the door of the court was opened, as it is said, "at the door of the tabernacle of the congregation", Num 6:18 not that he shaved over against the door, for that would be a contempt of the sanctuary.''

Moreover, it may be observed, that a person who had not made a vow, or fulfilled a Nazariteship himself, which was the apostle's case, yet he might join in bearing the expenses of others, at the time of their shaving and cleansing: for so run the Jewish canons (t);

"he that says, upon me be the shaving of a Nazarite, he is bound to bring the offerings of shaving for purification, and he may offer them by the hand of what Nazarite he pleases; he that says, upon me be half the offerings of a Nazarite, or if he says, upon me be half the shaving of a Nazarite, he brings half the offerings by what Nazarite he will, and that Nazarite perfects his offerings out of that which is his.''

That all may know that those things whereof they were informed concerning thee are nothing; that there is no truth in them; that they are mere lies and calumnies; as they will easily judge by this single instance, in complying with the law concerning a Nazarite's vow:

but that thou thyself walkest orderly, and keepest the law; and therefore can never be thought to teach others to walk disorderly, or to neglect the law, the rites and customs of it.

(r) T. Bab. Yoma, fol. 16. 1. (s) Hilchot Nezirut, c. 8. sect. 3. (t) Hilchot Nezirut, c. 8. sect. 18.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

Ver. 24. And all may know] There is a real confutation of calumnies.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Them take - Take with you. Join yourself with them.

And purify thyself with them - Join them in observing the forms of purification prescribed by the Law of Moses in the observance of the vow of the Nazarite. The purifying here refers to the vows of sanctity which the Nazarites were to observe. They were to abstain from wine and strong drink; they were to eat no grapes, moist or dried; they were to come near no dead body, nor to make themselves “unclean” for their father, mother, brother, or sister, when they died Num 6:3-7; and they were to present an offering when the days of the vow were completed, Num 6:8.

And be at charges with them - Share with them the expense of the offerings required when the vow is completed. Those offerings were a ram of a year old for a burnt-offering, a sheep of the same age for a sin-offering, a ram for a thank-offering, a basket of unleavened cakes, and a libation of wine. See Num 6:13-20.

That they may shave their heads - The shaving of the head, or the cutting off the hair which had been suffered to grow during the continuance of the vow Num 6:5, was an observance indicating that the vow had been performed. Paul was requested to join with them in the expense of the offerings, that thus, the whole of the ceremonies having been observed, their heads might be shaved as an indication that every part of the vow had been complied with.

And all may know - By the fact of your observance of one of the rites of the Mosaic religion, all may have evidence that it is not your purpose or practice to speak contemptuously of those rites, or to undervalue the authority of Moses.

Are nothing - Are untrue, or without any foundation.

Walkest orderly - That you live in accordance with the real requirements of the Law of Moses. To walk, in the Scriptures, often denotes “to live, to act, to conduct in a certain manner.” All, probably, that they wished Paul to show by this was, that he was not an enemy of Moses. They who gave this counsel were Christians, and they could not wish him to do anything which would imply that he was not a Christian.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Bestow on them. It was thought a merit among the Jews to bear the expenses of any vow which another had made. They thus became partakers of it; in the same manner as at present those, who have not the courage to forsake the world by solemn vows, seek to have some share in the merits of those who do forsake it, by contributing part of their substance to their support. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Purify thyself; they advise Paul to perform all those rites required of a Nazarite, the observation of which did legally purify him.

Be at charges with them; these charges were about the threefold sacrifice which were to be offered, two turtles or young pigeons, a lamb, unleavened bread, and cakes of fine flour, as Num 6:10-12,15; and the other four, spoken of Act 21:23, being poor, they require Paul here to bear their charges also, that so he might appear to be the chief amongst them, and the more zealous in their law, to take away the scandal that was taken up by the Jews against him; these ceremonies being as yet not deadly, or evil, though they were dead and indifferent.

Shave their heads; which was done at the end of their separation, and was the accomplishment of all; and they burned the hair which they shaved off under their sacrifices, to show, that all their legal performances were only acceptable unto God through Jesus Christ, who was sacrificed for us, 1Co 5:7; Heb 10:12.

Walkest orderly, and keepest the law; livest according to the law of Moses, contrary unto what they reported of thee.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24. Them take—The elders here advise Paul to adopt the expedient of Herod Agrippa, who had not long since, in order to give a public attestation of his Judaism, when he came to Jerusalem from Rome, laid out a considerable sum in defraying the expense of absolving several Nazarites of their vow. Paul had himself lately finished a vow at Cenchrea by the cutting of his hair, but probably without any Jewish ablutions or expressive sacrifices. (For the vow of a Nazarite, see Num_6:1-21.)

Shave— Or shear or cut the hair. The wearing long hair was a part of the vow; the cutting the hair was its termination. Paul consented to this proposal, with the hope that it would give him the very object of his visit, access to the ears of these Judaic Christians fully to explain his course, and bring them also to the true position. How glorious a prospect did it open of so bringing the Christianity of Jerusalem into harmony with his own expanded views, and thus put a stop at the fountain head to the Judaizing schism by which he was perpetually assailed and Christianity endangered! What a blessed harmony would be attained! But for the interference, as we soon shall see, of the Antichristian Jews, this would have doubtless been the result.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

These for them, A.V.; for them for with them, A.V.; shall know for may know, A.V.; there is no truth in the things, etc., for those things are nothing, A.V.; hare been for were, A.V.; keeping for and keepest, A.V.. As regards the transaction recommended by James, Kypke (quoted by Meyer) says, "It was a received thing among the Jews, and was reckoned an act of eminent piety, for a rich man to undertake to bear, on behalf of poor Nazarites, the expense of those sacrifices which they had to offer when they shaved their heads at the expiration of their vow." Josephus seems to allude to the custom, and to speak of King Agrippa as acting in accordance with it, when he says of him that he ordered great numbers of Nazarites to be shaved. ("Ant. Jud:," 19:6:1) The sacrifices were costly, consisting of" three beasts, one for a burnt offering, another for a sin offering, and a third for a peace offering" (Lightfoot, vol. 9. p. 307). Alexander Jannaeus is said to have contributed nine hundred victims for three hundred Nazarites ("Dict. of Bible," under "Nazarite;" comp. RAPC 1Ma 3:49). Purify thyself; aJgnisqhti, the word used in the LXX of sasqai, Num_6:2, Num_6:3, 8 (with its compound aJfagni) and co-derivatives aJgneia and agiov) for the corresponding Hebrew dyZih, to take the Nazarite vow. St. Paul, therefore, became a Nazarite of days for seven days, intending at the end of the time to offer the prescribed sacrifices for himself and his four companions (see, however, note on ver. 26, at the end). Be at charges for them (dapanhson ejp aujtoiv). Make the necessary expenditure on their account, that they may shave their heads, which they could not do till the prescribed sacrifices were offered.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And all will know - that thou thyself walkest orderly, keeping the law - Ought he not, without any reverence to man, where the truth of God was so deeply concerned, to have answered plainly, I do not keep the Mosaic law; neither need any of you. Yea, Peter doth not keep the law. And God himself expressly commanded him not to keep it; ordering him to go in to men uncircumcised, and to eat with them, chap. xi, 3, which the law utterly forbids.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

charges with them Lit. spend something on them.

walkest orderly Lit. art keeping in the ranks, guarding the law. Cf. Rom 10:1-12.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

See notes on verse 18

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

24. γνώσονται for γνῶσι with אABCDE. Vulg. ‘scient.’

24. τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς, them take and purify thyself with them, i.e. make thyself one of their company, and observe all the ordinances which they observe with regard to purification, and avoiding what is unclean.

καὶ δαπάνησον ἐπ’ αὐτοῖς, and be at charges for them. Josephus (Ant. xix. 6. 1) tells how Herod Agrippa took upon him the expenses of many Nazirites (ξυρᾶσθαι διέταξε μάλα συχνούς). Cf. also Bell. Jud. II. 15. 1, from which passage it appears that then the whole time of a Nazirite’s vow was thirty days. This latter passage relates to a vow made by Berenice.

ἵνα ξυρήσονται τὴν κεφαλήν, that they may shave their heads. This use of the future indicative after ἵνα is found in several places in N.T. Whether it occurs in classical Greek is very doubtful; though ὅπως is found with this construction.

The shaving of the head took place at the conclusion of the vow, and when the victims were offered, the hair was burnt in the fire which was under the sacrifice of the peace-offering. The charges which had to be borne by St Paul would be the cost of the victims and other things connected with the sacrifice.

καὶ γνώσονται πάντες, and all shall know, i.e. learning from what they actually behold.

κατήχηνται, they have been informed. See above on Act 21:21 for the force of the word. They had been taught this calumny about St Paul as if it were a lesson to be learnt.

οὐδέν ἐστιν, are nothing, i.e. have no truth in them. Cf. Act 25:11.

στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον, thou thyself also walkest orderly keeping the Law. στοιχέω (as its derivation from στοῖχος = a row, would intimate) is always used of going by a rule or example, following a pattern. What the pattern here is is expressed in the participial clause. Of the value which the Jew attached to such following, cf. Sir 21:11, ὁ φυλάσσων νόμον κατακρατεῖ τοῦ ἐννοήματος αὐτοῦ. He may not understand at first, but obedience will lead him to a mastery of all that the Law means.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24. παραλαβών] having taken to thyself, as comrades.

ἁγν. σὺν αὐτ.] become a Nazarite with them. The same expression occurs in the LXX, Num 6:3, in describing the Nazarite’s duties.

δαπάν. ἐπʼ αὐτ.] “More apud Judæos receptum erat, et pro insigni pietatis officio habebatur, ut in pauperum Nasiræorum gratiam ditiores sumptus erogarent ad sacrificia (see Num 6:14 ff.) quæ dum illi tonderentur, offerre necesse erat.” Kypke. Jos. Antt. xix. 6.1, relating Agrippa’s thank-offerings at Jerusalem, says, διὸ καὶ Ναζιραίων ξυρᾶσθαι διέταξε μάλα συχνούς.

On the shaving the head, see Num 6:18.

De Wette remarks: ‘James and the elders made this proposal, assuming that Paul could comply with it salvâ conscientiâ,—perhaps also as a proof, to assure themselves and others of his sentiments: and Paul accepted it salvâ conscientiâ. But this he could only have done on one condition, that he was sure by it not to contribute in these four Nazarites to the error of justification by the works of the law. He might keep, and encourage the keeping of the law,—but not with the purpose of thereby deserving the approbation of God.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Be at charges with them [δαπανησον επ αυτοις] . Lit., spend upon them. Pay the necessary charges on their account. Hence Rev., rightly, "for them." The person who thus paid the expenses of poor devotees who could not afford the necessary charges shared the vow so far that he was required to stay with the Nazarites until the time of the vow had expired. "For a week, then, St. Paul, if he accepted the advice of James and the presbyters, would have to live with four paupers in the chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat - offerings" (Farrar, "Life and Work of Paul "). He must also stand among the Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and while they took their hair to burn it under the caldron of the peace - offerings," and while the priest took four sodden shoulders of rams, and four unleavened cakes out of the four baskets, and four unleavened wafers anointed with oil, and put them on the hands of the Nazarites, and waved them for a wave - offering before the Lord " (Farrar).

Walkest orderly [στοιχεις] . See on elements, 2Pe 3:10.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.