Exegetical and Hermeneutical Commentary of Acts 21:9
And the same man had four daughters, virgins, which did prophesy.
9. And the same man prophesy ] Rev. Ver. “ Now this man had, &c.” The family of the Evangelist were walking in their father’s steps. These daughters, instead of resting at home, took upon them the hard duty of publishing the message of the Gospel. The English word “prophesy” has come to have, since about the beginning of the seventeenth century, only the one sense of “to predict what is yet to come.” In the time of Queen Elizabeth “prophesyings” meant “preachings,” and Jeremy Taylor’s famous work on the “Liberty of Prophesying,” was written to uphold the freedom of preaching. These women were, in their degree, Evangelists also.
Fuente: The Cambridge Bible for Schools and Colleges
Which did prophesy – See the notes on Act 2:17; Act 11:27. That females sometimes partook of the prophetic influence, and foretold future events, is evident from various places in the New Testament. See the notes on Act 2:17.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Four daughters, virgins, which did prophesy.] Probably these were no more than teachers in the Church: for we have already seen that this is a frequent meaning of the word prophesy; and this is undoubtedly one thing intended by the prophecy of Joel, quoted Ac 2:17-18, of this book. If Philip’s daughters might be prophetesses, why not teachers?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Virgins; by their fathers and their own voluntary determination, as 1Co 7:37; neither is it said whether they continued in that state, but they were so.
Which did prophesy; not by expounding the prophecies or word of God, for no woman is suffered to teach publicly, 1Co 14:34; 1Ti 2:12; but rather foretelling things to come, which gift God did not debar that sex from; especially it having been promised, Joe 2:28, and in part fulfilled before, in Act 2:17; by which God would show the enlargement of his mercies, and plenty of his Spirit, reserved for the times of the gospel.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. the same man had four daughters .. . which did prophesyfulfilling Joe2:28 (see Ac 2:18). This ismentioned, it would seem, merely as a high distinction divinelyconferred on so devoted a servant of the Lord Jesus, and probablyindicates the high tone of religion in his family.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the same man had four daughters,…. So that he was a married man, which may be observed against the Papists, who forbid marriage to ecclesiastics: and they were,
virgins: not under any vow of virginity, but they had not as yet changed their state of life, and were pure and incorrupt:
which did prophesy; not explain and interpret Scripture, or preach in public assemblies; for these were not allowed women, neither in the Jewish synagogues, nor in Christian assemblies; but they were endowed with a gift of foretelling future events, as was promised such should have in Gospel times, Joe 2:28.
Fuente: John Gill’s Exposition of the Entire Bible
Virgins which did prophesy ( ). Not necessarily an “order” of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. 19:6) and was put by Paul above the other gifts like tongues (1Co 14:1-33). The prophecy of Joel (2:28f.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Ac 2:17). Paul in 1Co 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1Cor 14:34-40; 1Tim 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Lu 2:36) besides the inspired hymns of Elizabeth (Lu 1:42-45) and of Mary (Lu 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Lu 8:1-3, for instance) before this incident.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And the same man had four daughters,” (touto de esan thugateres tessares) “And this man (Philip the evangelist) had four daughters,” who apparently yet lived at home in Caesarea with their father and witnessed in doing the “work of an evangelist,” 2Ti 4:5.
2) “Virgins, which did prophesy.” (parthenoi peopheuhousai) “Who prophesied or were prophesying,” having received the special Holy Spirit gift of prophecy, as aforeprophesied, Joe 2:28-29; Act 2:16-18. These unmarried young women followed as evangelists in their father’s footsteps, indicating a high degree of family devotion to the cause of winning souls to Jesus Christ.
Since women were forbidden to teach, in the sense of usurping authority over men, it is to be understood that the gift of prophecy was not a teaching gift, Act 19:6; 1Co 11:5; 1Co 14:24; 1Co 14:29-32.
Fuente: Garner-Howes Baptist Commentary
−
9. Four daughters. This is added for the commendation of Philip, not only that we might know that his house was well ordered, but also that it was famous and excellent through the blessing of God. For, assuredly, it was no small gift to have four daughters all endowed with the spirit of prophecy. −
By this means the Lord meant to beautify the first beginnings of the gospel, when he raised up men and women to foretell things to come. Prophecies had now almost ceased many years among the Jews, to the end they might be more attentive and desirous to hear the new voice of the gospel. Therefore, seeing that prophesying, which was in a manner quite ceased, doth now after long time return again, it was a token of a more perfect state. Notwithstanding, it seemeth that the same was the reason why it ceased shortly after; for God did support the old people with diverse foretellings, until Christ should make an end of all prophecies. − (460) Therefore, it was meet that the new kingdom of Christ should be thus furnished and beautified with this furniture, that all men might know that that promised visitation of the Lord was present; and it was also expedient that it should last but for a short time, lest the faithful should always wait for some farther thing, or lest that curious wits might have occasion given to seek or invent some new thing ever now and then. For we know that when that ability and skill was taken away, there were, notwithstanding, many brain-sick fellows, who did boast that they were prophets; and also it may be that the frowardness of men did deprive the Church of this gift. But that one cause ought to be sufficient, in that God, by taking away prophecies, did testify that the end and perfection was present in Christ; and it is uncertain how these maids did execute the office of prophesying, saving that the Spirit of God did so guide and govern them, that he did not overthrow the order which he himself set down. And forasmuch as he doth not suffer women to bear any public office in the Church, it is to be thought that they did prophesy at home, or in some private place, without the common assembly. −
(460) −
“
Adventu suo,” by his advent.
Fuente: Calvin’s Complete Commentary
(9) The same man had four daughters, virgins, which did prophesy.Both elements of the description are full of interest as throwing light on the life of the Apostolic Church. (1) The four daughters were virgins. The word then, as afterwards, probably indicated, not merely the bare fact that they were as yet unmarried, but that they had devoted themselves, if not by irrevocable vows, yet by a steadfast purpose, to that form of service. In the organisation of womens work in the Church they formed apparently a distinct class, the complement of that of the widows of 1Ti. 5:10. St. Paul had distinctly sanctioned such a life, as presenting a higher standard of excellence than the duties of domestic life (1Co. 7:8), and on grounds which, in their general character, went beyond the present distress of a time of persecution (1Co. 7:26; 1Co. 7:34). It was, indeed, a matter on which he had no commandment from the Lord (1Co. 7:25), and in which he was therefore open to the teachings of experience, and these seem to have modified his judgment at a later date, and led him to the conclusion that it was better that the younger widows should marry (1Ti. 5:14), and that they should only be received into the list of those who were maintained by the Church in return for their services as widows, at a more advanced age (1Ti. 5:9). The order of virgin, however, continued to exist, and the term Virgo, sometimes with Ancilla Domini (the handmaid of the Lord; comp. Rom. 16:1) added to it, is found in the inscriptions from the catacombs now in the Museums of the Collegio Romano and the Lateran. So Pliny, in his letter to Trajan (Ep. 10 6), speaks of the women who were then called ministr among the Christians, the latter term being probably used as the equivalent for deaconesses. (2) These virgins prophesied. The word comprised much more than mere prediction of the future, and included all words that came into the mind of the speaker as an inspiration, and to the hearers as a message from God. (Comp. Notes on Act. 2:17; Act. 19:6; 1Co. 14:24-25.) In other words, they preached. We ask when, and where? Did they prophesy in the assemblies of the Church? It is true that St. Paul had forbidden this at Corinth (1Co. 14:34), and forbade it afterwards at Ephesus (1Ti. 2:12); but the very prohibition proves that the practice was common (see also 1Co. 11:5), and it does not follow that St. Pauls rules of discipline as yet obtained in all the churches. It is perfectly possible, however, that they may have confined their ministrations to those of their own sex, and, accompanying their father in his missionary journeys, have gained access to women, both among Jews and Gentiles, and brought them to the knowledge of the Truth. It is obvious that the services of women, acting as deaconesses, would be needed as a matter of decorum in the baptism of female converts.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. At Cesarea Philip and Daughters Agabus , Act 21:9-14 .
9. Virgins Not nuns, devoted by a vow to celibacy. “Their virginity is probably referred to only as a reason for their being still at home, and not as having any necessary connection with their inspiration. We read of prophetesses under the old economy, not only wives of prophets, (Isa 8:3,) but themselves inspired, from Miriam (Exo 15:20) and Huldah (2Ki 22:14) to Noadiah (Neh 6:14) and Anna, (Luk 2:36.) Joel’s promise of extraordinary spiritual gifts was to servants of both sexes, and to daughters as well as sons.” Alexander. The prophetic character of the company now at Philip’s house providentially, especially after the arrival of Agabus, attests how high at this time, more than twenty years since the Ascension, was the spiritual life in the Church.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now this man had four virgin daughters, who prophesied.’
Luke then explains that Philip had four virgin daughters who were apparently official prophetesses (compare Act 2:17; 1Co 11:5). This was probably to be seen as an indication of his continued godliness and flourishing faith. It had passed on to his daughters. Here were women who had kept themselves as virgins the better to serve Christ. It was also an indication that the promise at Pentecost (Act 2:17) was being fulfilled. Luke is constantly stressing the signs of the power of the word, which has changed men’s lives, by his mention of the love constantly being shown to Paul, the praying on the knees and now this prophesying. Now it is seen in these daughters. They were wonderful indications of the new life that they all enjoyed in Christ.
Fuente: Commentary Series on the Bible by Peter Pett
Act 21:9. Virgins, which did prophesy. The miraculous gifts of the Spirit were sometimes communicated to women as well as to men, agreeably to the prophesy recorded, ch. Act 2:17-18.
Fuente: Commentary on the Holy Bible by Thomas Coke
9 And the same man had four daughters, virgins, which did prophesy.
Ver. 9. Did prophesy ] That is, they had the gift of foretelling future things by divine inspiration. This was every way extraordinary.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] This notice is inserted apparently without any immediate reference to the history, but to bring so remarkable a circumstance to the knowledge of the readers. The four daughters had the gift of : see on ch. Act 11:27 . Eusebius (see, however, his mistake above) gives from Polycrates traditional accounts of them, that two were buried at Hierapolis, and one at Ephesus. From that passage, and one cited from Clement of Alex. ( , Polycr., Euseb. iii. 31. , Clem [143] , Eus [144] iii. 30), it would appear that two were afterwards married, according to tradition.
[143] Clement of Alexandria, fl. 194
[144] Eusebius, Bp. of Csarea, 315 320
To find an argument for the so-called ‘honour of virginity’ in this verse, only shews to what resources those will stoop who have failed to apprehend the whole spirit and rule of the gospel in the matter. They are met however on their own ground by an argument built on another misapprehension (that of Philip being a deacon in the ecclesiastical sense): .
Fuente: Henry Alford’s Greek Testament
Act 21:9 . : an unwedded life might enable them to wait on the Lord without distraction, and thus to be more free for the exercise of their gift of prophecy, but nothing is said of any separate order, or anything to lead us to suppose that they did not share the home life of their father, or that they had devoted themselves to God by any special vow (see however in support of this latter view Felten, Knabenbauer, Plumptre, C. and H.). St. Jerome, Epist. , v., 8, cviii., 8, in relating the story of Paula mentions how she saw at Csarea the house of Cornelius now turned into a Christian church, and the humble abode of Philip, and the chambers of his daughters, the four virgins “which did prophesy”. , cf. Joe 2:28-29 , Act 2:17 ; Act 19:6 , 1Co 11:5 ; 1Co 14:24 , although nothing is said of their possessing the power of prediction , or foretelling anything concerning Paul. Since women were forbidden to teach it would seem that the prophet as such was not a teacher; Bigg, Doctrine of the Twelve Apostles , p. 29. But whilst there is no reason to suppose that they prophesied in the church, although even Felten supposes that in Churches not founded by Paul different rules might have prevailed, they would be able to speak and to teach in private or at home especially amongst the women both Jews and Gentiles, to whom in the East men would have had no access (Luckock, Footprints of the Apostles as traced by St. Luke , ii., p. 214). This verse is regarded by Hilgenfeld as an addition made by the “author to Theophilus” (so Renan). Spitta however thinks that something ought to have been said as to the nature of the prophecies uttered by the four daughters, but that instead of this we have the notice of Agabus in Act 21:10 . He therefore believes that the “We” section was interrupted at Act 21:10 , and that the verses following are interpolated from his inferior source B. The reference to weeping in Act 21:13 is much more natural if we presuppose the presence of women, so he therefore reads “they prophesied with tears over the fate of Paul” (p. 339); so somewhat similarly Jngst (p. 177).
Fuente: The Expositors Greek Testament by Robertson
Acts
DRAWING NEARER TO THE STORM
Act 21:1 – Act 21:15
Paul’s heroic persistency in disregarding the warnings of ‘bonds and afflictions’ which were pealed into his ears in every city, is the main point of interest in this section. But the vivid narrative abounds with details which fill it with life and colour. We may gather it all round three points-the voyage, Tyre, and Caesarea.
I. The log of the voyage, as given in Act 21:1 – Act 21:3 , shows the leisurely way of navigation in those days and in that sea.
At Patara or Myra Paul and his party had to tranship, for their vessel was probably of small tonnage, and only fit to run along the coast. In either port they would have no difficulty in finding some merchantman to take them across to Syria. Accordingly they shifted into one bound for Tyre, and apparently ready to sail. The second part of their voyage took them right out to sea, and their course lay to the west, and then to the south of Cyprus, which Luke mentions as if to remind us of Paul’s visit there when he was beginning his missionary work. How much had passed since that day at Paphos which they might have sighted from the deck! He had left Paphos with Barnabas and John Mark-where were they? He had sailed away from Cyprus to carry the Gospel among Gentiles; he sails past it, accompanied by a group of these whom he had won for Christ. There he had begun his career; now the omens indicated that possibly its end was near. Many a thought would be in his mind as he looked out over the blue waters and saw the glittering roofs and groves of Paphos.
Tyre was the first port of call, and there the cargo was to be landed. The travellers had to wait till that was done, and probably another one shipped. The seven days’ stay is best understood as due to that cause; for we find that Paul re-embarked in the same ship, and went in her as far as Ptolemais, at all events, perhaps to Caesarea.
We note that no brethren are mentioned as having been met at any of the ports of call, and no evangelistic work as having been done in them. The party were simple passengers, who had to shape their movements to suit the convenience of the master of the vessel, and were only in port at night, and off again next morning early. No doubt the leisure at sea was as restorative to them as it often is to jaded workers now.
II. Tyre was a busy seaport then, and in its large population the few disciples would make but little show.
The whole interest of the stay at Tyre is, for Luke, centred on the fact that here too the same message which had met Paul everywhere was repeated to him. It was ‘through the Spirit.’ Then was Paul flying in the face of divine prohibitions when he held on his way in spite of all that could be said? Certainly not. We have to bring common sense to bear on the interpretation of the words in Act 21:4 , and must suppose that what came from ‘the Spirit’ was the prediction of persecutions waiting Paul, and that the exhortation to avoid these by keeping clear of Jerusalem was the voice of human affection only. Such a blending of clear insight and of mistaken deductions from it is no strange experience.
No word is said as to the effect of the Tyrian Christians’ dissuasion. It had none. Luke mentions it in order to show how continuous was the repetition of the same note, and his silence as to the manner of its reception is eloquent. The parting scene at Tyre is like, and yet very unlike, that at Miletus. In both the Christians accompany Paul to the beach, in both they kneel down and pray. It would scarcely have been a Christian parting without that. In both loving farewells are said, and perhaps waved when words could no longer be heard. But at Tyre, where there were no bonds of old comradeship nor of affection to a spiritual father, there was none of the yearning, clinging love that could not bear to part, none of the hanging on Paul’s neck, none of the deep sorrow of final separation. The delicate shades of difference in two scenes so similar tell of the hand of an eye-witness. The touch that ‘all’ the Tyrian Christians went down to the beach, and took their wives and children with them, suggests that they can have been but a small community, and so confirms the hint given by the use of the word ‘found’ in Act 21:4 .
III. The vessel ran down the coast to Ptolemais where one day’s stop was made, probably to land and ship cargo, if, as is possible, the further journey to Caesarea was by sea.
The eager haste of the earlier part of the journey, contrasted with the delay in Caesarea at the threshold of his goal, is explained by supposing that at the beginning Paul’s one wish had been to get to Jerusalem in time for the Feast, and that at Caesarea he found that, thanks to his earlier haste and his good passages, he had a margin to spare. He did not wish to get to the Holy City much before the Feast.
Two things only are told as occurring in Caesarea-the intercourse with Philip and the renewed warnings about going to Jerusalem. Apparently Philip had been in Caesarea ever since we last heard of him Act 8:1 – Act 8:40. He had brought his family there, and settled down in the headquarters of Roman government. He had been used by Christ to carry the Gospel to men outside the Covenant, and for a time it seemed as if he was to be the messenger to the Gentiles; but that mission soon ended, and the honour and toil fell to another. But neither did Philip envy Paul, nor did Paul avoid Philip. The Master has the right to settle what each slave has to do, and whether He sets him to high or low office, it matters not.
Philip might have been contemptuous and jealous of the younger man, who had been nobody when he was chosen as one of the Seven, but had so far outrun him now. But no paltry personal feeling marred the Christian intercourse of the two, and we can imagine how much each had to tell the other, with perhaps Cornelius for a third in company, during the considerably extended stay in Caesarea. No doubt Luke too made good use of the opportunity of increasing his knowledge of the first days, and probably derived much of the material for the first chapters of Acts from Philip, either then or at his subsequent longer residence in the same city.
We have heard of the prophet Agabus before Act 11:28. Why he is introduced here, as if a stranger, we cannot tell, and it is useless to guess, and absurd to sniff suspicion of genuineness in the peculiarity. His prophecy is more definite than any that preceded it. That is God’s way. He makes things clearer as we go on, and warnings more emphatic as danger approaches. The source of the ‘afflictions’ was now for the first time declared, and the shape which they would take. Jews would deliver Paul to Gentiles, as they had delivered Paul’s Master.
But there the curtain falls. What would the Gentiles do with him? That remained unrevealed. Half the tragedy was shown, and then darkness covered the rest. That was more trying to nerves and courage than full disclosure to the very end would have been. Imagination had just enough to work on, and was stimulated to shape out all sorts of horrors. Similarly incomplete and testing to faith are the glimpses of the future which we get in our own lives. We see but a little way ahead, and then the road takes a sharp turn, and we fancy dreadful shapes hiding round the corner.
Paul’s courage was unmoved both by Agabus’s incomplete prophecy and by the tearful implorings of his companions and of the Caesarean Christians. His pathetic words to them are misunderstood if we take ‘break my heart’ in the modern sense of that phrase, for it really means ‘to melt away my resolution,’ and shows that Paul felt that the passionate grief of his brethren was beginning to do what no fear for himself could do-shake even his steadfast purpose. No more lovely blending of melting tenderness and iron determination has ever been put into words than that cry of his, followed by the great utterance which proclaimed his readiness to bear all things, even death itself, for ‘the name of the Lord Jesus.’ What kindled and fed that noble flame of self-devotion? The love of Jesus Christ, built on the sense that He had redeemed the soul of His servant, and had thereby bought him for His own.
If we feel that we have been ‘bought with a price,’ we too, in our small spheres, shall be filled with that ennobling passion of devoted love which will not count life dear if He calls us to give it up. Let us learn from Paul how to blend the utmost gentleness and tender responsiveness to all love with fixed determination to glorify the Name. A strong will and a loving heart make a marvellously beautiful combination, and should both abide in every Christian.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
the same man = this one.
which did prophesy. Greek. propheteuo. They were evangelists, like their father. This is in accord with Joe 2:28 as quoted in Act 2:17. see App-49and App-189.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] This notice is inserted apparently without any immediate reference to the history, but to bring so remarkable a circumstance to the knowledge of the readers. The four daughters had the gift of : see on ch. Act 11:27. Eusebius (see, however, his mistake above) gives from Polycrates traditional accounts of them,-that two were buried at Hierapolis, and one at Ephesus. From that passage, and one cited from Clement of Alex. ( , Polycr., Euseb. iii. 31. , Clem[143], Eus[144] iii. 30), it would appear that two were afterwards married, according to tradition.
[143] Clement of Alexandria, fl. 194
[144] Eusebius, Bp. of Csarea, 315-320
To find an argument for the so-called honour of virginity in this verse, only shews to what resources those will stoop who have failed to apprehend the whole spirit and rule of the gospel in the matter. They are met however on their own ground by an argument built on another misapprehension (that of Philip being a deacon in the ecclesiastical sense): .
Fuente: The Greek Testament
Act 21:9. , who prophesied) On the part of these women, however, the prediction and representation of the imprisonment (bonds) of Paul would not have been so becoming, as on the part of Agabus. Philip was an Evangelist: his daughters prophesied. A prophet is greater than an Evangelist: Eph 4:11.
Fuente: Gnomon of the New Testament
virgins: 1Co 7:25-34, 1Co 7:38
which: Act 2:17, Exo 15:20, Jdg 4:4, 2Ki 22:14, Neh 6:14, Joe 2:28, 1Co 11:4, 1Co 11:5, Rev 2:20
Reciprocal: Num 11:25 – they prophesied 2Ch 34:22 – the prophetess Neh 3:12 – he and his daughters Luk 2:36 – a prophetess Joh 16:13 – he will show Act 11:27 – prophets Rom 12:6 – whether 1Co 12:10 – prophecy
Fuente: The Treasury of Scripture Knowledge
9
Act 21:9. These virgins were the maidens mentioned elsewhere and their prophesying fulfilled the prediction made in Joe 2:28-29 and quoted by Peter in Act 2:17-18.
Fuente: Combined Bible Commentary
Act 21:9. And the same man had four daughters, virgins, which did prophesy. This is an example of the fulfilment of the prophecy of Joel quoted by St. Peter in the early days of the faith (Act 2:17): And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy . . . and upon the handmaids in those days will I pour out my Spirit (Joe 2:28-29).
From the several traditions respecting these four daughters, it seems that subsequently two of them were married. It is improbable that any order of virgins existed at this early period. There seems to have been an organization (see 1Ti 5:9, etc.) at Ephesus of widows of an advanced age, who spent their days in charitable work in connection with the Church. But we find no trace of any order of virgins in the early Christian Church. The Ministrae alluded to by Pliny in his letter to the Emperor Trajan were not improbably deaconesses, but these need not have teen, probably were not, virgins.
It is very likely that these four foretold the apostles coming captivity, and showed him the dangers he would meet with in Jerusalem.
Fuente: A Popular Commentary on the New Testament
See notes on verse 8
Fuente: McGarvey and Pendleton Commentaries (New Testament)
9-14. God has been good to him, giving him four daughters, all happily endued with the gift of prophecy, and efficient helpers in his evangelistic work. While Paul and his comrades enjoy the kind hospitality of the prophets mansion seven days, the same prophet, Agabus, mentioned in Chapter 11, eighteen years ago having come from Judea, meets Paul, taking his girdle, binding his feet and hands, said: These things, saith the Holy Ghost, the man whose girdle this is will the Jews in Jerusalem thus bind and deliver into the hands of the Gentiles. This prediction powerfully stirred the saints at Caesarea importunately to plead with Paul to desist from going up to Jerusalem, till he finally begs them no longer to break his heart with their tears, because he is ready even to die in Jerusalem for the name of the Lord Jesus. Then they acquiesced, saying, Let the will of the Lord be done.
Fuente: William Godbey’s Commentary on the New Testament
Verse 9
Prophesy. This word, as very often used in such a connection, denotes, here, publicly preaching the gospel.
Fuente: Abbott’s Illustrated New Testament
21:9 And the same man had four daughters, virgins, which did {c} prophesy.
(c) They had a peculiar gift of foretelling things to come.