Acts 21:28-31 sits inside this longer paragraph.
26Then Paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 27When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, 28crying out, “Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place!” 29For they had seen Trophimus, the Ephesian, with him in the city, and they supposed that Paul had brought him into the temple.
30All the city was moved and the people ran together. They seized Paul and dragged him out of the temple. Immediately the doors were shut. 31As they were trying to kill him, news came up to the commanding officer of the regiment that all Jerusalem was in an uproar. 32Immediately he took soldiers and centurions and ran down to them. They, when they saw the chief captain and the soldiers, stopped beating Paul. 33Then the commanding officer came near, arrested him, commanded him to be bound with two chains, and inquired who he was and what he had done. 34Some shouted one thing, and some another, among the crowd. When he couldn’t find out the truth because of the noise, he commanded him to be brought into the barracks.
John Calvin 1540 · Public Domain On vv28, 30, 31 28. Men of Israel, help. They cry out as…
28. Men of Israel, help. They cry out as if they were in extreme danger, and they call upon all men to help them, as if all religion were in hazard. Whereby we see with what furious hatred they were inflamed against Paul, only because in showing that the full and perfect truth is found in Christ, he taught that the figures of the law had an end. Now, whereas they conceive a false opinion, having seen Trophimus, they do more betray by this headlong lightness how venomous they be. They accuse Paul of sacrilege. Why? because he brought into the temple a man which was uncircumcised. But they laid a most cruel crime to the charge of an innocent through a false opinion. Thus the boldness of those men useth commonly to be preposterous who are carried away with an opinion conceived before. But let us learn by such examples to beware of the distemperature of affections, and not to let light prejudices have the rein, lest we run headlong upon the innocent, being carried with blind force.
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.
Geneva Bible translators 1599 · Public Domain On v31 God findeth some even amongst the wicked and profane…
God findeth some even amongst the wicked and profane themselves, to hinder the endeavors of the rest.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv28–31 28 Crying out, Men of Israel, help: This is…
28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.
Ver. 28. Crying, Men of Israel, help, this is the man, &c.] An admirable and graphic description of this tumult; every circumstance set forth to the life as it were. No poet could have done it with more skill and artifice. There is as good rhetoric in the Bible as in any heathen orator whatsoever. It was therefore a foolish and profane fear of Politian, Longolius, Bonamicus, and other Logodaedali, that if they should read the Scriptures, they should mar the purity of their style. "This is the man that teacheth," &c. There is not a true word in all this outcry. So Elias was called a troubler, Luther a trumpeter of rebellion, Melancthon a blasphemer of God and his saints, Calvin a Mahometan, Zanchius an Anabaptist, a Swenckfeldian, Novatian, and what not? Arminius paved his way first by aspersing and sugillating the fame and authority of Calvin, Zuinglius, Beza, Martyr, and other champions of the truth. The Papists reported the Waldenses (those ancient Protestants) to be Manichees, Arians, Catharists, &c., as they do us to be libertines, enthusiasts, atheists, &c. Contra sycophantae morsum non est remedium. They set their mouths against heaven, and their tongue walketh through the earth, Psa 73:9. But God will cut out such false tongues, Psa 12:3, and broil them upon coals of juniper, Psa 120:4.
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.
Matthew Poole 1685 · Public Domain On vv28–31 Men of Israel; minding them by this compellation, of…
Men of Israel; minding them by this compellation, of their being a peculiar people unto God, and that none might be admitted with them in his worship. A charge is laid against St. Paul consisting of divers articles, but all false; for he was a most zealous lover of that people, and taught them nothing but the true use and meaning of the law: but thus they had done to our Saviour, Mat 26:61, and to St. Stephen, Act 6:13.
Into the temple; that is, into the court of the Jews, which is so far unlawful, that they might have killed a Roman if he had come in there; and everyone was warned by an inscription upon the pillars, Mη δειν αλλοφυλον εντος του αγιου παριεναι, That no stranger or foreigner might come into that holy place.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v31 Note here, 1. How the great and gracious God…
Note here, 1. How the great and gracious God provideth seasonable rescues for his persecuted and perplexed saints and servant: When they went about to kill Paul, God raises him up a deliverer.
Note, 2. The unexpected instrument of the apostle’s deliverance, and that was an heathen governor. The Romans never durst trust such vast multitudes at Jewish festivals without a strong garrison to be a check upon them; accordingly the governor, having tidings of the tumult, brings down a band of soldiers, to see the peace kept; he rescues the injured apostle out of their hands, commands him to be bound with two chains, as Agabas had foretold, and the soldiers bear him up in their arms from the violence of the people.
Read full note →
Hence we learn, 1. That a bad government, even an heathenish government, is better than anarchy. Under a tyrannical government many may be uneasy, but under popular rage none can be long at rest.
Learn, 2. That heathens are oftentimes the protectors of Christians against the blind rage of those that profess to worship the same God. St. Paul and thest believing Jews worshipped the same God, and yet the heathen soldiers were fain by force to carry and guard the apostle from the fury of the bloody unbelieving Jews.
Thus God raiseth up what instruments he pleaseth to subserve his own gracious ends and designs in the preservation of his people. The barbarous heathen soldiers protect St. Paul, and keep him from being torn in pieces by the Jews, who worshipped the same God with him.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv28–31 Crying out, men of Israel, help,.... The Arabic and…
Crying out, men of Israel, help,.... The Arabic and Ethiopic versions read, "help us"; to hold Paul, on whom they had laid their hands, and to assist in beating him: but why such an outcry for help against a single man, and he but little of stature, and weak in body, and so easily held and overpowered? it may be they chose to engage others with them, to give the greater countenance to their actions, and for their own security and protection, should they be opposed or called to an account;
this is the man that teacheth all men everywhere against the people; the people of the Jews, saying that they were not the only people of God; that God was the God of the Gentiles, as well as of the Jews; that God had chosen, and called, and saved some of the one, as well as of the other; that the Gentiles shared in the favour of God, and the blessings of the Messiah; that the Gospel was to be preached to them, and a people taken out of them for his glory; and that the people of the Jews would be rejected for their unbelief and impenitence, and in a little time utterly destroyed as a nation; which, and the like, these Asiatic Jews interpreted as speaking against them; whereas no man had a stronger natural affection for his countrymen, or a more eager and importunate desire for their spiritual and eternal welfare, than the apostle had;
Read full note →
and the law; the law of Moses, both moral and ceremonial; for they not only were displeased with him for asserting the abrogation of the latter, but traduced him as an enemy to the former; representing him as an Antinomian, because he denied justification to be by the works of the law, and asserted Christ to be the end of the law for righteousness; whereas he was so far from making void the law hereby, that he established it, and secured the rights and honours of it; yea, they went further, and represented him as a libertine, saying, let us do evil that good may come; but this was all calumny:
and this place: meaning the temple, in which they then were; the Alexandrian copy reads, "this holy place"; as it is expressed in a following clause; the reason of this charge was, because that he had taught, that the sacrifices of God were the sacrifices of prayer and of praise, and that these were to be offered up in every place; and that divine service and religious worship were not tied to the temple at Jerusalem, but that, agreeably to the doctrine of Christ, men might worship the Father anywhere, and lift up holy hands in every place; and perhaps he might have asserted, that the temple of Jerusalem would be destroyed in a short time, as Christ had predicted:
and further, brought Greeks also unto the temple, and hath polluted this holy place; that part of the temple, which they supposed Paul had brought Greeks or Gentiles into, could not be the most holy place, for into that only the high priest went, once a year; nor that part of the holy place called the court of the priests, for into that only priests went, and other Israelites were not admitted, unless on some particular occasions; as to lay hands on the sacrifice, for the slaying of it, or waving some part of it (x); but it must be either the court of the Israelites, or the court of the women, into which Paul, with the four men that had the vow, entered; and as Dr. Lightfoot thinks, it was the latter; for in, the south east of this court was the Nazarite's chamber, in which they boiled their peace offerings, shaved their heads, and put the hair under the pot (y): now though Gentiles might come into the mountain of the house, which was all the outmost circumambient space within the wall, which encompassed the whole area, yet they might not come into any of these courts, no, nor even into what they call the "Chel"; for they say, that the Chel is more holy than the mountain of the house, because no Gentile, or one defiled with the dead, enters there (z); now the Chel was an enclosure before these courts, and at the entrance into it pillars were erected, and upon them were inscriptions in Greek and Latin, signifying that no strangers should enter into the holy place (a).
(x) Misn. Celim, c. 1. sect. 8. (y) Misn. Middot, c. 2. sect. 5. (z) Misn. Celim, ib. (a) Joseph. Antiqu. l. 15. c. 14. sect. 5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv28, 30, 31 Against the people - The Jewish nation; and the…
Against the people - The Jewish nation; and the law - Of Moses; and this place - The temple. Yea, and hath even brought Greeks into the temple - They might come into the outer court. But they imagined Paul had brought then into the inner temple, and had thereby polluted it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv28, 30, 31 Verse 28. This is the man that teacheth, c.]…
Verse 28. This is the man that teacheth, c.] As much as if they had said: This is the man concerning whom we wrote to you who in every place endeavours to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services.
Brought Greeks also into the temple] This was a most deliberate and malicious untruth: Paul could accomplish no purpose by bringing any Greek or Gentile into the temple; and their having seen Trophimus, an Ephesian, with him, in the city only, was no ground on which to raise a slander that must so materially affect both their lives. Josephus informs us, War, lib. v. cap. 5, sec. 2, that on the wall which separated the court of the Gentiles from that of the Israelites was an inscription in Greek and Latin letters, which stated that no stranger was permitted to come within the holy place on pain of death. With such a prohibition as this before his eyes, was it likely that St. Paul would enter into the temple in company with an uncircumcised Greek? The calumny refutes itself.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv30–31 Act 21:30. And all the city was moved —…
Act 21:30. And all the city was moved — Was in an uproar. Although the people had little holiness themselves, yet they had a great veneration for the temple; and when they heard of its being polluted, they were up in arms presently, being determined to stand by it with their lives and fortunes. And the people ran together — In a tumultuous manner; and the concourse was the greater because of the prodigious number of Jews from foreign countries, who had come to the feast of pentecost. The Jews, on this occasion, showed just such zeal for God’s temple as the Ephesians did for that of Diana, when Paul was represented as an enemy to it. But God does not reckon himself at all honoured by any zeal for him which transports people into such irregularities, and causes them, while they pretend to be concerned for his honour and service, to act in such an unreasonable, brutish, and barbarous manner. And they took Paul, and drew him out of the temple — That is, out of the court of Israel, into that of the Gentiles, as one who had polluted the temple. And forthwith the doors were shut — Both to prevent any further violation of the temple, and to prevent Paul’s taking sanctuary at the horns of the altar.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv28–31 Men of Israel - Jews. All who are the…
Men of Israel - Jews. All who are the friends of the Law of Moses.
This is the man ... - This implies that they had before given information to the Jews at Jerusalem that there was such a man, and they now exulted in the fact that they had found him. They therefore called on all these to aid in securing and punishing him.
Read full note →
That teacheth ... - See the notes on Act 6:13-14.
Against the people - The people of the Jews. That is, they pretended that he taught that the customs and laws of the Jewish nation were not binding, and endeavored to prejudice all people against them.
And the law - The Law of Moses.
And this place - The temple. Everything against the Law would be interpreted also as being against the temple, as most of the ceremonies required in the Law were celebrated there. It is possible also that Paul might have declared that the temple was to be destroyed. Compare Act 6:13-14.
And further, brought Greeks ... - The temple was surrounded by various areas called courts. See the notes on Mat 21:12. The outermost of these courts was called the court of the Gentiles, and into that it was lawful for the Gentiles to enter. But the word “temple” here refers, doubtless, to the parts of the area appropriated especially to the Israelites, and which it was unlawful for a Gentile to enter. These parts are marked “GGGG” in the plan of the temple. See the notes at Mat 21:12.
And hath polluted ... - He has defiled the temple by thus introducing a Gentile. No greater defilement, in their view, could scarcely be conceived. No more effective appeal could be made to the passions of the people than this.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v30 The doors were shut, lest the temple should be…
The doors were shut, lest the temple should be profaned by Gentiles entering into it. (Witham) --- The temple was an asylum, but not for those men who were justly pursued. Hence the Jews looking upon Paul as a blasphemer, they did not think they violated this asylum by forcibly removing Paul from the temple; but lest he might return, they fastened the entrance-gates.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv29–31 Trophimus--(See on Act 20:4).
Trophimus--(See on Act 20:4).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv28–31 28. Men of Israel—A popular patriotic war cry.
28. Men of Israel—A popular patriotic war cry.
Brought Greeks—(See note on Joh_2:14.) To the inscription upon the wall of this court Titus, the Roman destroyer of Jerusalem, once made a most indignant reference: Have ye not, O ye accursed, by our permission put up this partition wall before your sanctuary? Have not you been allowed to put up the pillars thereto belonging at due distances, and on it to engrave in Greek, and in your own letters, this prohibition, that no foreigner should go beyond that wall? Have we not given you leave to kill such as go beyond it, though he were a Roman?”—Wars, Act_4:2; Act_4:4.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv28–31 28. crying … help] The cry as if an…
28. crying … help] The cry as if an outrage had been committed, and they, the strangers visiting Jerusalem, were the persons who could afford the best testimony to what had been done. For had they not seen and heard Paul in Ephesus and elsewhere?
This … people] They would intimate that he was bringing the whole nation into contempt. The Jews no doubt were treated with contempt among the Gentiles, and to hear that one of their own nation had helped this on would rouse them as much as anything could.
Read full note →
and the law, and this place] How great a change has come over the Apostle since the day when he joined with those who charged Stephen (ch. Act_6:13), with speaking blasphemous words against this holy place (the Temple) and the law. Now a like multitude brings similar charges against him.
and further brought (Rev. Ver. “and moreover he brought”) Greeks also into the temple] There was in the Temple a “court of the Gentiles” but the accusation against the Apostle was, that during his own sojourn in the sacred precincts he had brought his companions into places which were forbidden to them. How unscrupulous their charge was is indicated by the plural “Greeks,” whereas the only person to whom such a term could be applied was Trophimus.
and hath polluted (Rev. Ver. “defiled”) this holy place] They themselves as Jews were in the court allotted to their nation, and which was deemed more sacred than that of the Gentiles. The Greek word is literally “made common,” and carries the thought back to St Peter’s vision, where the Gentiles were figured by the beasts which the Apostle deemed “common or unclean” (Act_10:14).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv29–31 (29) Trophimus an Ephesian.—See Note on Act_20:4. His face…
(29) Trophimus an Ephesian.—See Note on Act_20:4. His face was naturally familiar to those who had come from the same city. They had seen the two together in the streets, possibly near the entrance of the Temple, and, hatred adding wings to imagination, had taken for granted that St. Paul had brought his companion within the sacred enclosure.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv28–31 Moreover he for further brought, A.V.; defiled for polluted,…
Moreover he for further brought, A.V.; defiled for polluted, A.V. (For the accusation, comp. on. 6:13, and above, ver. 21.) Brought Greeks also, etc. No uncircumcised person might go beyond the court of the Gentiles, which was not in the agion. The iJeron, which is often used in a wider sense of the whole area, is here restricted to the agion. (see Act_3:1, note) But the accusation was utterly false, the offspring of their own fanatical suspicions. Defiled (kekoinwke); literally, made common. (see Act_10:15 Act_11:9)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v31 31-38. Lysias, the Roman kiliarch, commander-in-chief at Castle Antonia…
31-38. Lysias, the Roman kiliarch, commander-in-chief at Castle Antonia on Mt. Moriah near the temple, the Roman citadel for the protection of Jerusalem, in all of his treatment of Paul shows up a very beautiful character of sterling integrity, fidelity and magnanimity, especially for a heathen. If he had not fortunately been present at the castle and run with all his might when he heard the uproar, they would have killed Paul on the spot, so Lysias was sent of God to prolong his life. Having secured the prisoner, and unable, amid the heterogeneous clamor of the mob, to ascertain the crime with which he is charged, he orders the soldiers to carry him into the castle, transporting him in their arms to save his life. The kiliarch is surprised when Paul speaks to him in Greek, thinking that he is a notable Egyptian robber chief who had recently caused great trouble. Of this impression, however, Lysias is relieved when he hears him speak Greek. Consequently he permits the soldiers to stand him on the threshold of the castle, while he proceeds to address the people in Hebrew, which was not only the better understood by the Jews, but calculated to soften their animosities.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv28–31 See notes on verse 27
See notes on verse 27
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.
C. I. Scofield 1917 · Public Domain On v30 See, Act 14:19; Act 16:19.
drew
See, Act 14:19; Act 16:19.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v31 The captain of the Roman band interferes:
The captain of the Roman band interferes:
v. 31. And as they went about to kill him, tidings came unto the chief captain of the band that all Jerusalem was in an uproar.
Read full note →
v. 32. Who immediately took soldiers and centurions, and ran down unto them; and when they saw the chief captain and the soldiers, they left beating of Paul.
v. 33. Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was and what he had done.
v. 34. And some cried one thing, some another, among the multitude; and when he could not know the certainty for the tumult, he commanded him to be carried into the castle.
It was a typical mob, without reason and sense, that was surging back and forth in the Court of the Gentiles, every one trying to lay hold on the prisoner and do violence to him, all of them eager to kill him. But now someone brought the report to the Roman officer in the Tower of Antonia, which overlooked the Temple and its courts, that the entire city of Jerusalem was in confusion, that a riot had taken hold of all the inhabitants. And this officer, the military tribune, or chiliarch, having a thousand men under his command in the garrison, lost no time, but took several hundred men with their centurions, or officers, with him and ran down upon the seething mob, from the castle to the lower platform of the court, where the center of the riot was situated. This quick action probably saved Paul’s life; for when the people saw the tribune, they stopped beating their prisoner. As the commanding officer then came nearer, he saw that Paul was the center and, in some way, the occasion of the disturbance, and therefore very naturally concluded that he was a criminal upon whom the Jews were inflicting speedy punishment. Since this was not the time to make inquiry, he took the prisoner in charge and gave command that he be bound with two chains. Having secured him thus and shielding him at least in part against the furious onslaught of the mob, the chiliarch now tried to determine who he was and what he had done. But, as usual with mobs, there no longer was any clear notion of what it was all about; one yelled one thing, someone else another, and it soon became clear to the officer that it was impossible to learn the facts on account of the tumult. So he commanded that Paul be led to the barracks of the Tower Antonia. Thus God had once more saved the life of His servant, since He wanted him to give testimony of the Gospel before some of the mighty ones of this earth.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v30 All the city was excited
All the city was excited
The word "All" here is an exaggeration for emphasis. The word "city" represents the people in Jerusalem. AT: "Many people in the city became angry at Paul" (See: Hyperbole and Generalization and Metonymy)
Read full note →
laid hold of Paul
"seized Paul" or "grabbed Paul"
the doors were immediately shut
They shut the doors so that there would not be rioting in the temple area. This can be stated in active form. AT: "Some of the Jews immediately shut the temple doors" or "The temple guards immediately shut the doors" (See: Assumed Knowledge and Implicit Information and Active or Passive)
news came up to the chief captain of the guard
Here "news" refers to the messenger who went to speak the news. AT: "someone gave news to the chief captain of the guard" (See: Metonymy)
news came up to the chief captain
The phrase "came up to" is used because the chief captain was in a fortress connected to the temple that was higher in elevation than the temple courtyard.
the chief captain
a Roman military officer or leader of about 600 soldiers
all Jerusalem was in an uproar
The word "Jerusalem" here represents the people of Jerusalem. The word "all" is an exaggeration to show a large crowd was upset. AT: "a lot of people in Jerusalem were in an uproar" (See: Hyperbole and Generalization and Metonymy)
translationWords
Paul
temple
chief
Jerusalem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv28, 30, 31 21:28-29 Gentiles: It was a crime punishable by death…
21:28-29 Gentiles: It was a crime punishable by death to bring any non-Jew into the Temple precincts beyond the Court of the Gentiles (see also Josephus, War 5.5.2; 6.2.4). The Jews assumed that Paul had violated this sacred law by bringing Trophimus, a Gentile from Ephesus (see also Acts 20:4; 2 Tim 4:20), into the forbidden area.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.