KJV: And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.
YLT: And Paul having earnestly beheld the sanhedrim, said, 'Men, brethren, I in all good conscience have lived to God unto this day;'
Darby: And Paul, fixing his eyes on the council, said, Brethren, I have walked in all good conscience with God unto this day.
ASV: And Paul, looking stedfastly on the council, said, Brethren, I have lived before God in all good conscience until this day.
| Ἀτενίσας | Having looked intently |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀτενίζω Sense: to fix the eyes on, gaze upon. |
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| ‹ὁ› | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| τῷ | at the |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| συνεδρίῳ | Council |
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Parse: Noun, Dative Neuter Singular Root: συνέδριον Sense: any assembly (esp. |
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| εἶπεν | he said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Ἄνδρες | Men |
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Parse: Noun, Vocative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| πάσῃ | in all |
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Parse: Adjective, Dative Feminine Singular Root: πᾶς Sense: individually. |
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| συνειδήσει | conscience |
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Parse: Noun, Dative Feminine Singular Root: συνείδησις Sense: the consciousness of anything. |
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| ἀγαθῇ | good |
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Parse: Adjective, Dative Feminine Singular Root: ἀγαθός Sense: of good constitution or nature. |
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| πεπολίτευμαι | have lived as a citizen |
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Parse: Verb, Perfect Indicative Middle or Passive, 1st Person Singular Root: πολιτεύομαι Sense: to be a citizen. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεῷ | to God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἄχρι | unto |
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Parse: Preposition Root: ἄχρι Sense: until, unto, etc. |
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| ταύτης | this |
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Parse: Demonstrative Pronoun, Genitive Feminine Singular Root: οὗτος Sense: this. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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Greek Commentary for Acts 23:1
See note on this word Acts 1:10; note on Acts 3:12; Acts 6:15; Acts 7:55; Acts 13:9. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. [source]
Perfect middle indicative of πολιτευω politeuō old verb to manage affairs of city God This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
See on Luke 4:20. Some, who hold that Paul's eyesight was defective, explain this steadfast look in connection with his imperfect vision. [source]
He addresses the Sanhedrim as an equal. [source]
Lit., have lived as a citizen, with special reference to the charge against him that he taught men against the law and the temple. He means that he has lived as a true and loyal Jew. [source]
See on 1 Peter 3:16. [source]
Reverse Greek Commentary Search for Acts 23:1
Literally, “that.”It was adorned (κεκοσμηται kekosmētai). Perfect passive indicative, state of completion, stands adorned, tense retained in indirect discourse, though English has to change it. Κοσμεω Kosmeō old and common verb for orderly arrangement and adorning.With goodly stones and offerings Instrumental case. Some of these stones in the substructure were enormous. “The columns of the cloister or portico were monoliths of marble over forty feet high” (Plummer). Cf. Josephus, War, V.5. The word ανατημα anathēma (here only in the N.T.) is not to be confused with ανατεμα anathema from the same verb ανατιτημι anatithēmi but which came to mean a curse (Galatians 1:8; Acts 23:14). So ανατεμα anathema came to mean devoted in a bad sense, ανατημα anathēma in a good sense. “Thus knave, lad, becomes a rascal; villain, a farmer, becomes a scoundrel; cunning, skilful, becomes crafty ” (Vincent). These offerings in the temple were very numerous and costly (2 Maccabees 3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, Ant. XV. ii.3). [source]
Instrumental case. Some of these stones in the substructure were enormous. “The columns of the cloister or portico were monoliths of marble over forty feet high” (Plummer). Cf. Josephus, War, V.5. The word ανατημα anathēma (here only in the N.T.) is not to be confused with ανατεμα anathema from the same verb ανατιτημι anatithēmi but which came to mean a curse (Galatians 1:8; Acts 23:14). So ανατεμα anathema came to mean devoted in a bad sense, ανατημα anathēma in a good sense. “Thus knave, lad, becomes a rascal; villain, a farmer, becomes a scoundrel; cunning, skilful, becomes crafty ” (Vincent). These offerings in the temple were very numerous and costly (2 Maccabees 3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, Ant. XV. ii.3). [source]
Literally, rejoiceth with joy. A Hebrew idiom. See on Luke 22:15, and compare Acts 23:14; James 5:17. Only here in John's writings. [source]
Or stood by them, suddenly. Compare Luke 24:4; Acts 22:20; Acts 23:11. Of dreams orvisions, to appear to. [source]
Better, as Rev., I will determine. See on Acts 23:15. [source]
Lit., a twisting together: hence of anything which is rolled or twisted into a mass; and so of a mass of people, with an underlying idea of confusion: a mob. Compare Acts 23:12. [source]
Locative case of time with εις Νεαν Πολιν hēmerāi (day) to be supplied (Acts 7:26; Acts 20:15; Acts 21:18; Acts 23:11). With adverse winds it took five days to make the run of 125 miles (Acts 20:6). To Neapolis (eis Nean Polin). To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian. [source]
First aorist active indicative of compound verb ευτυδρομεω euthudromeō (in Philo) from adjective ευτυδρομος euthudromos (in Strabo), running a straight course In the N.T. only here and Acts 21:1. It is a nautical term for sailing before the wind. Luke has a true feeling for the sea. To Samothrace (τηι επιουσηι eis Samothrāikēn). A small island in the Aegean about halfway between Troas and Neapolis. The day following Locative case of time with εις Νεαν Πολιν hēmerāi (day) to be supplied (Acts 7:26; Acts 20:15; Acts 21:18; Acts 23:11). With adverse winds it took five days to make the run of 125 miles (Acts 20:6). To Neapolis (eis Nean Polin). To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian. [source]
Jesus had given this promise to all believers (Matthew 28:20) and here he renews it to Paul. This promise changes Paul‘s whole outlook. Jesus had spoken to Paul before, on the way to Damascus (Acts 9:4), in Jerusalem (Acts 22:17.), in Troas (Acts 16:9), in great crises of his life. He will hear him again (Acts 23:11; Acts 27:23). Paul knows the voice of Jesus. [source]
Word Macedonia and Achaia (την Μακεδονιαν και Αχαιαν tēn Makedonian kai Achaian). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Corinthians 1:15., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1 Corinthians 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did. I must also see Rome This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει dei) that Paul see Rome (Acts 23:11). [source]
This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει dei) that Paul see Rome (Acts 23:11). [source]
Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
First aorist active subjunctive of αποκτεινω apokteinō common verb. No reason to translate “had killed,” simply “till they should kill,” the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the Koiné{[28928]}š (Robertson, Grammar, pp. 974-6). Same construction in Acts 23:14. King Saul took an “anathema” that imperilled Jonathan (1 Samuel 14:24). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in Acts 23:21. [source]
Genitive absolute with αιτιος aitios common adjective (cf. αιτια aitia cause) though in N.T. only here and Hebrews 5:9; Luke 23:4, Luke 23:14, Luke 23:22. And as touching it (περι ου peri hou). “Concerning which.” But what? No clear antecedent, only the general idea. Give an account of this concourse Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
Imperfect active of εισειμι eiseimi old classic verb used only four times in the N.T. (Acts 3:3; Acts 21:18, Acts 21:26; Hebrews 9:6), a mark of the literary style rather than the colloquial Koiné{[28928]}š use of εισερχομαι eiserchomai Together with us to James So then Luke is present. The next use of “we” is in Acts 27:1 when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness‘s story (Acts 21:30, Acts 21:35, Acts 21:40; Acts 22:2, Acts 22:3; Acts 23:12, etc.). It was probably the house of James And all the elders were present (παντες τε παρεγενοντο οι πρεσβυτεροι pantes te paregenonto hoi presbuteroi). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in Acts chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers. [source]
Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
First aorist active indicative of ανατεματιζω anathematizō a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (Light from the Ancient East, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century a.d. This proof shows that the word, as well as ανατεμα anathema (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the lxx as well as Mark 14:71 (which see and Luke 21:5); Acts 23:12, Acts 23:14, Acts 23:21. They placed themselves under an anathema or curse, devoted themselves to God (cf. Leviticus 27:28.; 1 Corinthians 16:22). Drink (πεινπιειν pein̂piein). Second aorist active infinitive of πινω pinō For this shortened form see Robertson, Grammar, p. 343. Till they had killed First aorist active subjunctive of αποκτεινω apokteinō common verb. No reason to translate “had killed,” simply “till they should kill,” the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the Koiné{[28928]}š (Robertson, Grammar, pp. 974-6). Same construction in Acts 23:14. King Saul took an “anathema” that imperilled Jonathan (1 Samuel 14:24). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in Acts 23:21. [source]
First aorist participle indirect middle, calling to himself. Paul laid his plans as energetically as if Jesus had not promised that he would see Rome (Acts 23:11). [source]
Same idiom as in Acts 23:17, Acts 23:19, but λαλησαι lalēsai here instead of απαγγειλαι apaggeilai f0). [source]
As if the whole nation was in the conspiracy and so in Acts 23:12. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. [source]
Very words of the conspirators in Acts 23:15 as if the young man overheard. Second aorist active subjunctive of καταγω katagō with οπως hopōs in final clause, still used, but nothing like so common as ινα hina though again in Acts 23:23 (Robertson, Grammar, p. 985). [source]
Just as in Acts 23:15 except that here μελλων mellōn refers to Lysias instead of to the conspirators as in Acts 23:15. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not “absurd” as Page holds. [source]
Present active indicative of ενεδρευω enedreuō old verb from ενεδρα enedra (Acts 23:16), in the N.T. only here and Luke 11:54 which see. Till they have slain him (εως ου ανελωσιν αυτον heōs hou anelōsin auton). Same idiom as in Acts 23:12 save that here we have ανελωσιν anelōsin (second aorist active subjunctive) instead of αποκτεινωσιν apokteinōsin (another word for kill), “till they slay him.” Looking for the promise from thee This item is all that is needed to put the scheme through, the young man shrewdly adds. [source]
Second aorist middle indicative of συντιτημι suntithēmi old verb to join together, to agree. Already this form in Luke 22:5 which see. See also John 9:22; Acts 24:9. To bring down (οπως καταγαγηις hopōs katagagēis). Very words of the conspirators in Acts 23:15 as if the young man overheard. Second aorist active subjunctive of καταγω katagō with οπως hopōs in final clause, still used, but nothing like so common as ινα hina though again in Acts 23:23 (Robertson, Grammar, p. 985). As though thou wouldest inquire Just as in Acts 23:15 except that here μελλων mellōn refers to Lysias instead of to the conspirators as in Acts 23:15. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not “absurd” as Page holds. [source]
Same idiom as in Acts 23:12 save that here we have ανελωσιν anelōsin (second aorist active subjunctive) instead of αποκτεινωσιν apokteinōsin (another word for kill), “till they slay him.” [source]
Indirect command (oratio obliqua) after παραγγειλας paraggeilas (charging) with first aorist active infinitive of εκλαλεω ekaleō (in ancient Greek, but here only in N.T.), but construction changed to direct in rest of the sentence (oratio recta) as in Acts 1:4, “that thou hast signified these things to me” Same verb here as in Acts 23:15. This change is common in the N.T. (Robertson, Grammar, p. 1047). [source]
A deputation of elders along with the high priest Ananias, not the whole Sanhedrin, but no hint of the forty conspirators or of the Asian Jews. The Sanhedrin had become divided so that now it is probably Ananias (mortally offended) and the Sadducees who take the lead in the prosecution of Paul. It is not clear whether after five days is from Paul‘s departure from Jerusalem or his arrival in Caesarea. If he spent nine days in Jerusalem, then the five days would be counted from then (Acts 23:11). The employment of a Roman lawyer (Latin orator) was necessary since the Jews were not familiar with Roman legal procedure and it was the custom in the provinces (Cicero pro Cael 30). The speech was probably in Latin which Paul may have understood also. ητωρ Rhētōr is a common old Greek word meaning a forensic orator or advocate but here only in the N.T. The Latin rhetor was a teacher of rhetoric, a very different thing. Tertullus is a diminutive of Tertius (Romans 16:22). [source]
Same verb as in Acts 23:15, Acts 23:22, somewhat like our modern “indictment,” certainly accusations “against Paul” They were down on Paul and the hired barrister was prosecuting attorney. For the legal form see Oxyrhynchus Papyri, Vol. II., p. 162, line 19. [source]
“Do I also myself take exercise,” take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. Void of offence (απροσκοπον aproskopon). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” (δια παντος dia pantos), a bold claim for a consistent aim in life. “Certainly his conscience acquitted him of having caused any offence to his countrymen” (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
Future middle of διαγινωσκω diaginōskō old and common verb to know accurately or thoroughly In the N.T. only here (legal sense) and Acts 23:15. “The things according to you” (plural, the matters between Paul and the Sanhedrin). [source]
See note on Acts 23:16 for the word ενεδρα enedra Old idiom (Thucydides) for laying a plot or ambush as here. Only these two uses of ενεδρα enedra in N.T. Two years before the Sanhedrin had agreed to the plot of the forty conspirators. Now they propose one on their own initiative. [source]
Same word as in Acts 23:15, Acts 23:22; Acts 25:2 which see. [source]
Literally, “And should receive (λαβοι laboi optative for same reason as εχοι echoi above, second aorist active of λαμβανω lambanō) opportunity for defence (objective genitive) concerning the charge” (εγκληματος egklēmatos in N.T. only here and Acts 23:19 which see). [source]
Infinitive the usual construction with δοκεω dokeō Necessity and a sense of duty drove Paul on even in this great sin (See note on Acts 23:1), a common failing with persecutors. Contrary (εναντια enantia). Old word (adjective), over against, opposite (Acts 27:4), then hostile to as here. [source]
Second aorist middle indicative of αναβαλλω anaballō old verb (only here in N.T.) to throw or toss up, to put back or off, in middle to put off from one, to delay, to adjourn. Felix adjourned the case without a decision under a plausible pretext, that he required the presence of Lysias in person, which was not the case. Lysias had already said that Paul was innocent and was never summoned to Caesarea, so far as we know. Since Paul was a Roman citizen, Lysias could have thrown some light on the riot, if he had any. Shall come down (καταβηι katabēi). Second aorist active subjunctive of καταβαινω katabainō I will determine your matter Future middle of διαγινωσκω diaginōskō old and common verb to know accurately or thoroughly In the N.T. only here (legal sense) and Acts 23:15. “The things according to you” (plural, the matters between Paul and the Sanhedrin). [source]
First aorist middle subjunctive of μεταπεμπω metapempō (See note on Acts 24:24, and Acts 24:26) with final particle οπως hopōs like ινα hina Aorist tense for single case. Laying wait (ενεδραν ποιουντες enedran poiountes). See note on Acts 23:16 for the word ενεδρα enedra Old idiom (Thucydides) for laying a plot or ambush as here. Only these two uses of ενεδρα enedra in N.T. Two years before the Sanhedrin had agreed to the plot of the forty conspirators. Now they propose one on their own initiative. On the way Down along, up and down along the way. Plenty of opportunity would occur between Caesarea and Jerusalem for ambush and surprise attacks. [source]
Same condition with the difference in tense Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” But if none of these things is παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Here again οραω hōn is genitive of the accusative (general reference) relative απεκριτην ha attracted to the case of the antecedent εποβητην toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō and cannot be treated as active or middle. Page takes it to mean “the visions in which I shall be seen by you,” the passive form bringing out the agency of God. See those in Acts 18:9; Acts 23:11; 2 Corinthians 12:2. The passive voice, however, like apekrithēn and ephobēthēn did become sometimes transitive in the Koiné{[28928]}š (Robertson, Grammar, p. 819). [source]
Note the same δει dei (must) as in Acts 23:11 when Jesus appeared to Paul in Jerusalem and the same verb παραστηναι parastēnai (second aorist active infinitive) used in Acts 27:23. [source]
So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
“Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
This use of the optative in this temporal clause with πριν η prin ē instead of the subjunctive αν εχηι an echēi is in conformity with literary Greek and occurs only in Luke‘s writings in the N.T. (Robertson, Grammar, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in Acts 25:14-16.The accusers face to face (κατα προσωπον τους κατηγορους kata prosōpon tous katēgorous). Same word κατηγορος katēgoros as in Acts 23:30, Acts 23:35; Acts 25:18. This all sounds fair enough. And have had opportunity to make his defence concerning the matter laid against him Literally, “And should receive (λαβοι laboi optative for same reason as εχοι echoi above, second aorist active of λαμβανω lambanō) opportunity for defence (objective genitive) concerning the charge” (εγκληματος egklēmatos in N.T. only here and Acts 23:19 which see). [source]
First aorist passive indicative of οραω horaō See Luke 22:43. To appoint thee (procheirisasthai se). See note on Acts 22:14 for this verb. Both of the things wherein thou hast seen me The reading ων τε οπτησομαι σοι me (not in all MSS.) makes it the object of ων eides (didst see) and α hōn is genitive of τουτων ha (accusative of general reference) attracted to the case of the unexpressed antecedent εκεινων toutōn Paul is thus a personal eyewitness of the Risen Christ (Luke 1:1; 1 Corinthians 4:1; 1 Corinthians 9:1). And of the things wherein I will appear unto thee (οπτησομαι hōn te ophthēsomai soi). Here again οραω hōn is genitive of the accusative (general reference) relative απεκριτην ha attracted to the case of the antecedent εποβητην toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō and cannot be treated as active or middle. Page takes it to mean “the visions in which I shall be seen by you,” the passive form bringing out the agency of God. See those in Acts 18:9; Acts 23:11; 2 Corinthians 12:2. The passive voice, however, like apekrithēn and ephobēthēn did become sometimes transitive in the Koiné{[28928]}š (Robertson, Grammar, p. 819). [source]
Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, Ant. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. Came upon them (επεστησαν αυτοις epestēsan autois). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke 20:1; Luke 24:4; Acts 6:12; Acts 17:5; Acts 22:20; Acts 23:11). [source]
Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke 20:1; Luke 24:4; Acts 6:12; Acts 17:5; Acts 22:20; Acts 23:11). [source]
The reading ων τε οπτησομαι σοι me (not in all MSS.) makes it the object of ων eides (didst see) and α hōn is genitive of τουτων ha (accusative of general reference) attracted to the case of the unexpressed antecedent εκεινων toutōn Paul is thus a personal eyewitness of the Risen Christ (Luke 1:1; 1 Corinthians 4:1; 1 Corinthians 9:1). And of the things wherein I will appear unto thee (οπτησομαι hōn te ophthēsomai soi). Here again οραω hōn is genitive of the accusative (general reference) relative απεκριτην ha attracted to the case of the antecedent εποβητην toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō and cannot be treated as active or middle. Page takes it to mean “the visions in which I shall be seen by you,” the passive form bringing out the agency of God. See those in Acts 18:9; Acts 23:11; 2 Corinthians 12:2. The passive voice, however, like apekrithēn and ephobēthēn did become sometimes transitive in the Koiné{[28928]}š (Robertson, Grammar, p. 819). [source]
Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. And so we came to Rome (και ουτως εις την ομην ηλταμεν kai houtōs eis tēn Romēn ēlthamen). So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Old word συνητεια sunētheia from συνητης sunēthēs “It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark 7:18.; Luke 11:41), but by the doing of something which the unenlightened conscience does not allow” (Robertson and Plummer). For this great word αστενης suneidēsis (conscientia, knowing together, conscience) see note on Acts 23:1. It is important in Paul‘s Epistles, Peter‘s First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one‘s spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For μολυνεται asthenēs weak (lack of strength) see Matthew 26:41. Defiled Old word molunō to stain, pollute, rare in N.T. (1 Timothy 3:9; Revelation 3:4). [source]
“It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark 7:18.; Luke 11:41), but by the doing of something which the unenlightened conscience does not allow” (Robertson and Plummer). For this great word αστενης suneidēsis (conscientia, knowing together, conscience) see note on Acts 23:1. It is important in Paul‘s Epistles, Peter‘s First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one‘s spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For μολυνεται asthenēs weak (lack of strength) see Matthew 26:41. [source]
Only here in Paul's writings, and elsewhere only Acts 23:1. The verb means to be a citizen. Lit., Be citizens worthily of the Gospel. Rev., Let your manner of life be. Margin, Behave as citizens. Compare Ephesians 3:19, and see on Phlippians 3:20. The exhortation contemplates the Philippians as members of the christian commonwealth. The figure would be naturally suggested to Paul by his residence in Rome, and would appeal to the Philippians as a Roman colony, which was a reproduction of the parent commonwealth on a smaller scale. [source]
Old verb from πολιτης politēs citizen, and that from πολις polis city, to be a citizen, to manage a state‘s affairs, to live as a citizen. Only twice in N.T., here and Acts 23:1. Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right. The Authorized Version missed the figure completely by the word “conversation” which did refer to conduct and not mere talk as now, but did not preserve the figure of citizenship. Better render, “Only do ye live as citizens.” [source]
The phrase good conscience is not in Paul, although συνείδησις is a Pauline word. The phrase appears once in Acts (Acts 23:1), and twice in 1Peter (1 Peter 2:16, 1 Peter 2:21). In Hebrews evil ( πονηρᾶς ) conscience and fair ( καλὴν ) conscience; Hebrews 10:22; Hebrews 13:18. The combination faith and good conscience is peculiar to the Pastorals. Comp. 1 Timothy 3:9. [source]
See on 2 Timothy 4:5. Lit. might be fulfilled; fully carried out by being proclaimed before rulers in the capital of the world. Comp. Romans 15:19; Acts 23:11; Acts 28:31; Philemon 1:12-14. [source]
See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). Remembrance Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]
The relative ωι hōi is the dative case with λατρευω latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER- Remembrance (μνειαν mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]
Lit. so that, being of good courage, we say. Θαρρεῖν tobe confident or bold, only here in Hebrews. Elsewhere only in Paul. The kindred form θαρσεῖν is used in N.T. only in the imperative θάρσει or θαρσεῖτε takecourage. See Matthew 9:2; Mark 6:50; John 16:33; Acts 23:11. [source]
First aorist passive participle of χρηματιζω chrēmatizō old word for oracular or divine communications as already in Hebrews 8:5 (cf. Matthew 2:12, Matthew 2:22, etc.). Moved with godly fear First aorist passive indicative of ευλαβεομαι eulabeomai old verb from ευλαβης eulabēs (from ευ eu and λαβειν labein to take hold well or carefully), to show oneself ευλαβης eulabēs to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Acts 23:10), often in lxx. An ark Genesis 6:15; Matthew 24:38. Shaped like a box (cf. Hebrews 9:4). Through which Through his faith as shown in building the ark. The world Sinful humanity as in Hebrews 11:38. Heir In 2 Peter 2:5 Noah is called “a preacher of righteousness” as here “heir of righteousness.” He himself believed his message about the flood. Like Enoch he walked with God (Genesis 6:9). [source]
Condition of first class with ει ei and present active indicative of υποπερω hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη lupē (grief).For conscience toward God (δια συνειδησιν τεου dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου Theou (God) is objective genitive. For συνειδησις suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω paschō and the common adverb αδικως adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου Theou (God) is objective genitive. For συνειδησις suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16. [source]
See on Matthew 12:12. Compare Acts 23:10; Judges 1:23. [source]