The Meaning of Acts 23:2 Explained

Acts 23:2

KJV: And the high priest Ananias commanded them that stood by him to smite him on the mouth.

YLT: and the chief priest Ananias commanded those standing by him to smite him on the mouth,

Darby: But the high priest Ananias ordered those standing by him to smite his mouth.

ASV: And the high priest Ananias commanded them that stood by him to smite him on the mouth.

KJV Reverse Interlinear

And  the high priest  Ananias  commanded  them that stood by  him  to smite  him  on the mouth. 

What does Acts 23:2 Mean?

Verse Meaning

Paul"s claim to uprightness so incensed Ananias that he ordered a soldier to strike Paul on the mouth. Probably Ananias, who was a Sadducee, had already made up his mind that Paul, who had been a Pharisee, was guilty. An officer of the high priest had also struck Jesus as he testified before the Sanhedrin (cf. John 18:20-23).
Ananias became high priest in A.D47. The Jewish high priesthood was a political appointment during Rome"s occupation of Palestine. Josephus painted Ananias as a despicable person. He seized for his own use tithes that should have gone to the ordinary priests and gave large bribes to Romans and Jews. The emperor summoned him to Rome on charges of being involved in a bloody battle between Jews and Samaritans, but he escaped punishment. He was very wealthy and resorted to violence and even assassination to accomplish his ends. He was also very Proverbs -Roman, and the Jews finally assassinated him in their uprising against Rome in A.D66 , nine years after Paul stood before him. [1]

Context Summary

Acts 23:1-11 - Dividing His Persecutors
The behavior of the judge was quite unworthy of his office, but Paul's epithet cannot be defended. The best of men are but men at the best. Paul was thrown off his guard by an insult which touched him to the quick; but nothing could have been finer than the grace and frankness with which he acknowledged his error. The adroit way in which Paul divided the Council probably saved the situation. If the body had been united, Lysias would doubtless have handed Paul over to them to deal with. But the fiery hatred that broke out gave the chief captain grave concern for the safety of this man with citizen-rights.
How timely and precious was the Savior's revelation on the following night! As Paul's heart was sinking amid the solitude of his cell, and he was beginning to think that perhaps the predictions of Agabus and others were about to be fulfilled, he suddenly became aware of the presence of his Lord. Do not trust in your own understanding; let your Master steer your course; and remember that in the darkest hour, as in the brightest, He is beside you. There will be made to you, at "the fourth watch of the night," revelations which will reassure your weary and despairing soul that you are not alone. [source]

Chapter Summary: Acts 23

1  As Paul pleads his cause,
2  Ananias commands them to strike him
7  Dissension among his accusers
11  God encourages him
14  The Jews' vow to kill Paul,
20  is declared unto the chief captain
27  He sends him to Felix the governor

Greek Commentary for Acts 23:2

Ananias [ανανιας]
Not the one in Luke 3:2; John 18:13; Acts 4:7, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, a.d. 48 and till a.d. 59. He was called to Rome a.d. 52 to answer “a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted” (Page). Though high priest, he was a man of bad character. [source]
Them that stood by him [τοις παρεστωσιν αυτωι]
Dative case of second perfect participle of παριστημι — paristēmi to place, and intransitive. See the same form in Acts 23:4 To smite him on the mouth (τυπτειν αυτου το στομα — tuptein autou to stoma). See Luke 12:45 and Luke 18:13. Cf. the treatment of Jesus (John 18:22). Ananias was provoked by Paul‘s self-assertion while on trial before his judges. “The act was illegal and peculiarly offensive to a Jew at the hands of a Jew” (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke 6:29 where τυπτω — tuptō is also used). [source]
To smite him on the mouth [τυπτειν αυτου το στομα]
See Luke 12:45 and Luke 18:13. Cf. the treatment of Jesus (John 18:22). Ananias was provoked by Paul‘s self-assertion while on trial before his judges. “The act was illegal and peculiarly offensive to a Jew at the hands of a Jew” (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke 6:29 where τυπτω — tuptō is also used). [source]
Ananias []
He is described as a revengeful and rapacious tyrant. We are told that he reduced the inferior priests almost to starvation by defrauding them of their tithes, and sent his creatures to the threshing-floors with bludgeons to seize the tithes by force. [source]

Reverse Greek Commentary Search for Acts 23:2

Luke 1:3 from the first [ανωτεν]
He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης — kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Luke 1:3 Most excellent Theophilus [κρατιστε Τεοπιλε]
The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Luke 10:34 Set him [επιβιβασας]
An old verb επιβιβαζω — epibibazō (επι — epi βιβαζω — bibazō), to cause to mount. In the N.T. only here and Acts 19:35; Acts 23:24, common in lxx. [source]
Luke 11:54 Laying wait for him [ενεδρευοντες αυτον]
An old verb from εν — en and εδρα — hedra a seat, so to lie in ambush for one. Here only and Acts 23:21 in the N.T. Vivid picture of the anger of these rabbis who were treating Jesus as if he were a beast of prey. [source]
Luke 19:35 Set Jesus thereon [επεβιβασαν τον Ιησουν]
First aorist active. Old verb, to cause to mount, causative verb from βαινω — bainō to go. In the N.T. only here and Luke 10:34; Acts 23:24. [source]
Luke 22:5 Covenanted [συνετεντο]
Second aorist indicative middle of συντιτημι — suntithēmi An old verb to put together and in the middle with one another. In the N.T. outside of John 9:22 only in Luke (here and Acts 23:20; Acts 24:9). Luke only mentions “money” (αργυριον — argurion), but not “thirty pieces” (Matthew 26:15). [source]
Luke 1:3 Having traced the course of all things [παρηκολουτηκοτι πασιν]
The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to Beginnings of Christianity, Vol. II, pp. 489ff.) objects to the translation “having traced” here as implying research which the word does not here mean. Milligan (Vocabulary) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of Studies in the Text of the N.T. (The Implications in Luke‘s Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had mentally followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως — Akribōs (accurately) means going into minute details, from ακρον — akron the topmost point. And he did it from the first He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης — kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Luke 1:3 mentally []
followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως — Akribōs (accurately) means going into minute details, from ακρον — akron the topmost point. And he did it from the first He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης — kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Luke 10:34 Pouring on them oil and wine [επιχεων ελαιον και οινον]
Old verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: “Bind with soft wool, and sprinkle with wine and oil.”Set him (επιβιβασας — epibibasas). An old verb επιβιβαζω — epibibazō (επι — epi βιβαζω — bibazō), to cause to mount. In the N.T. only here and Acts 19:35; Acts 23:24, common in lxx.Beast Old word from κταομαι — ktaomai to acquire, and so property The old Attic form was πανδοκειον — pandokeion (from παν — pan all, and δεχομαι — dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα — kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [source]
John 5:45 I will accuse [κατηγορήσω]
From κατά , against, and ἀγορεύω , to speak in the assembly ( ἀγορά ). Hence, properly, to bring an accusation in court. John uses no other verb for accuse, and this only here, John 8:6, and Revelation 12:10. Once in the New Testament διαβάλλω occurs (Luke 16:1, on which see note), signifying malicious accusation, and secret, as distinguished from public, accusation ( κατηγορία ). Αἰτιάομαι occurs once in the compound προῃτιασάμεθα , we before laid to the charge (Romans 3:9). This has reference especially to the ground of accusation ( αἰτία ). Ἑγκαλέω occurs only in Acts, with the exception of Romans 8:33. It means to accuse publicly, but not necessarily before a tribunal. See Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7. [source]
Acts 15:23 Greeting [χαίρειν]
The usual Greek form of salutation. It occurs nowhere else in the salutation of a New Testament epistle save in the Epistle of James (James 1:1). See note there. It appears in the letter of Claudius Lysias (Acts 23:26). [source]
Acts 15:23 Greeting [χαιρειν]
The customary formula in the beginning of letters, the absolute infinitive (usually chairein) with the nominative absolute also as in James 1:1; Acts 23:26 and innumerable papyri (Robertson, Grammar, pp. 1902f.). [source]
Acts 17:19 And they took hold of him [επιλαβομενοι δε αυτου]
Second aorist middle participle of επιλαμβανω — epilambanō old verb, but in the N.T. only in the middle, here with the genitive αυτου — autou to lay hold of, but with no necessary sense of violence (Acts 9:27; Acts 23:27; Mark 8:23), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether “unto the Areopagus It was all very polite. [source]
Acts 22:5 Doth bear me witness [μαρτυρει μοι]
Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (Acts 23:2), though he may be still alive. [source]
Acts 23:10 The soldiers [το στρατευμα]
The army, the band of soldiers and so in Acts 23:27. [source]
Acts 15:23 The apostles and the elders, brethren [οι αποστολοι και οι πρεσβυτεροι αδελποι]
So the oldest and best MSS. without τοις αδελποις — kai (and) before “brethren.” This punctuation is probably correct and not “elder brethren.” The inquiry had been sent to the apostles and elders (Acts 15:2) though the whole church joined in the welcome (Acts 15:4) and in the decision (Acts 15:22). The apostles and elders send the epistle, but call themselves “brothers to brothers,” Fratres Fratibus Salutem. “The brothers” Greeting (χαιρειν — Chairein). The customary formula in the beginning of letters, the absolute infinitive (usually chairein) with the nominative absolute also as in James 1:1; Acts 23:26 and innumerable papyri (Robertson, Grammar, pp. 1902f.). [source]
Acts 23:12 Till they had killed [εως ου αποκτεινωσιν]
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]
Acts 23:13 More than forty [πλειους τεσσερακοντα]
Without “than” (η — ē) as in Acts 23:21; Acts 24:11 and often in the ancient Greek. [source]
Acts 23:15 As though ye would judge of his case more exactly [ως μελλοντας διαγινωσκειν ακριβεστερον τα περι αυτου]
ως — Hōs with the participle gives the alleged reason as here. So also in Acts 23:20. Διαγνοσκω — Diagnoskō old verb to distinguish accurately, only here in N.T. and Acts 24:22. [source]
Acts 23:19 Took him by the hand [επιλαβομενος της χειρος αυτου]
Kindly touch in Lysias, ut fiduciam adolescentis confirmaret (Bengel). Note genitive with the second aorist middle (indirect, to himself) of επιλαμβανω — epilambanō as in Luke 8:54 with κρατησας — kratēsas which see. How old the young man (νεανιας — neanias) was we do not know, but it is the very word used of Paul in Acts 7:58 when he helped in the killing of Stephen, a young man in the twenties probably. See also Acts 20:9 of Eutychus. He is termed νεανισκος — neaniskos in Acts 23:22. [source]
Acts 23:10 Lest Paul should be torn in pieces by them [μη διασπαστηι ο Παυλος]
First aorist passive subjunctive of διασπαω — diaspaō to draw in two, to tear in pieces, old verb, in the N.T. only here and Mark 5:4 of tearing chains in two. The subjunctive with μη — mē is the common construction after a verb of fearing (Robertson, Grammar, p. 995). The soldiers (το στρατευμα — to strateuma). The army, the band of soldiers and so in Acts 23:27. To go down Second aorist active participle of καταβαινω — katabainō having gone down. Take him by force (αρπασαι — harpasai). To seize. The soldiers were to seize and save Paul from the midst of (εκ μεσου — ek mesou) the rabbis or preachers (in their rage to get at each other). Paul was more of a puzzle to Lysias now than ever. [source]
Acts 23:12 Bound themselves under a curse [ανετεματισαν εαυτους]
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]
Acts 23:15 Signify [εμπανισατε]
First aorist active imperative of εμπανιζω — emphanizō Make plain from εμπανης — emphanēs chiefly in Acts. Repeated in Acts 23:22. The authority is with the chiliarch not with the Sanhedrin, but he had appealed to the Sanhedrin for advice. As though ye would judge of his case more exactly (ως μελλοντας διαγινωσκειν ακριβεστερον τα περι αυτου — hōs mellontas diaginōskein akribesteron ta peri autou). ως — Hōs with the participle gives the alleged reason as here. So also in Acts 23:20. Διαγνοσκω — Diagnoskō old verb to distinguish accurately, only here in N.T. and Acts 24:22. Or ever come near “Before the coming near as to him.” Προ — Pro and the genitive of the articular infinitive of εγγιζω — eggizō with accusative of general reference. We are ready to slay him (ετοιμοι εσμεν του ανελειν αυτον — hetoimoi esōmen tou anelein auton). Genitive of purpose of the articular infinitive after the adjective ετοιμοι — hetoimoi (Robertson, Grammar, p. 1061). Ανελειν — Anelein second aorist active of αναιρεω — anaireō f0). [source]
Acts 23:20 Have agreed [συνετεντο]
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]
Acts 23:20 To bring down [οπως καταγαγηις]
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]
Acts 23:24 Provide beasts [κτενη παραστησαι]
Change from direct to indirect discourse just the opposite of that in Acts 23:22. [source]
Acts 23:24 To bring safe [hina diasōsōsin)]
Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν — diasōzō old verb, to save through (ινα — dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). [source]
Acts 23:24 Unto Felix the governor [διασωζω]
Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Acts 23:25 And he wrote [γραπσας]
First aorist active participle of γραπω — graphō agreeing with the subject (Lysias) of ειπεν — eipen (said) back in Acts 23:23 (beginning). [source]
Acts 23:29 But to have nothing laid to his charge worthy of death or of bonds [μηδεν δε αχιον τανατου η δεσμων εχοντα ενκλημα]
Literally, “having no accusation (or crime) worthy of death or of bonds.” This phrase here only in the N.T. Εγκλημα — Egklēma is old word for accusation or crime from εγκαλεω — egkaleō used in Acts 23:28 and in the N.T. only here and Acts 25:16. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus). [source]
Acts 23:24 Beasts [κτηνη]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν — diasōzō old verb, to save through (ινα — dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Acts 23:30 Charging his accusers also [παραγγειλας και τοις κατηγοροις]
First aorist active participle of παραγγελλω — paraggellō with which compare ματων — mathōn above (Acts 23:27), not subsequent action. Dative case in κατηγοροις — katēgorois Before thee (επι σου — epi sou). Common idiom for “in the presence of” when before a judge (like Latin apud) as in Acts 24:20, Acts 24:21; Acts 25:26; Acts 26:2. What happened to the forty conspirators we have no way of knowing. Neither they nor the Jews from Asia are heard of more during the long five years of Paul‘s imprisonment in Caesarea and Rome. [source]
Acts 24:1 Informed [ενεπανισαν]
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]
Acts 25:15 Informed [ενεπανισαν]
Same word as in Acts 23:15, Acts 23:22; Acts 25:2 which see. [source]
Acts 26:7 Earnestly [εν εκτενειαι]
A late word from εκτεινω — ekteinō to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Luke 2:25-28) as instances of Jews looking for the coming of the Messiah. Note the accusative of νυκτα και ημεραν — nukta kai hēmeran as in Acts 20:31. Hope to attain (ελπιζει καταντησαι — elpizei katantēsai). This Messianic hope had been the red thread running through Jewish history. Today, alas, it is a sadly worn thread for Jews who refuse to see the Messiah in Jesus. I am accused by Jews The very word used in Acts 23:28 (ενεκαλουν — enekaloun) which see, and by Jews of all people in the world whose mainspring was this very “hope.” It is a tremendously effective turn. [source]
Acts 26:7 I am accused by Jews [εγκαλουμαι υπο Ιουδαιων]
The very word used in Acts 23:28 (ενεκαλουν — enekaloun) which see, and by Jews of all people in the world whose mainspring was this very “hope.” It is a tremendously effective turn. [source]
Romans 8:33 Who shall lay anything to the charge of God‘s elect? [τις εγκαλεσει κατα εκλεκτων τεου]
Future active indicative of εγκαλεω — egkaleō old verb, to come forward as accuser (forensic term) in case in court, to impeach, as in Acts 19:40; Acts 23:29; Acts 26:2, the only N.T. examples. Satan is the great Accuser of the brethren. [source]
1 Corinthians 1:8 Blameless [ἀνεγκλήτους]
Used by Paul only. In apposition with you. Rev., unreprovable. The kindred verb ἐγκαλέω occurs only in Acts and Romans. See on Romans 8:33. It means to accuse publicly, but not necessarily before a tribunal. See Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7. Hence the word here points to appearance at God's bar. [source]
2 Corinthians 11:20 Smite you on the face []
The climax of insult. Compare Matthew 5:39; Luke 22:64; Acts 23:2. Also the injunction to a bishop not to be a striker, 1 Timothy 3:3; Titus 1:7. Stanley notes the decree of the Council of Braga, a.d. 675, that no bishop, at his will and pleasure, shall strike his clergy. [source]
Galatians 1:4 Deliver [εχεληται]
Second aorist middle subjunctive (final clause with οπως — hopōs) of εχαιρεω — exaireō old verb to pluck out, to rescue (Acts 23:27). “Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage” (Lightfoot). Out of this present evil world (εκ του αιωνος του ενεστωτος πονηρου — ek tou aiōnos tou enestōtos ponērou). Literally, “out of the age the existing one being evil.” The predicate position of πονηρου — ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων — Enestōtos is genitive masculine singular of πονηρος — enestōs second perfect (intransitive) participle of Ενεστωτος — enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). According to the will of God Not according to any merit in us. [source]
1 Thessalonians 1:1 Grace to you and peace [χαρις υμιν και ειρηνη]
These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. [source]
1 Thessalonians 1:1 Unto the church of the Thessalonians [τηι εκκλησιαι Τεσσαλονικεων]
The dative case in address. Note absence of the article with Τεσσαλονικεων — Thessalonikeōn because a proper name and so definite without it. This is the common use of εκκλησια — ekklēsia for a local body (church). The word originally meant “assembly” as in Acts 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Acts 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Τεσσαλονικεις Α — Pros Thessalonikeis A (To the Thessalonians First). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2 Thessalonians 3:17) against all spurious claimants (2 Thessalonians 2:2). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! In God the Father and the Lord Jesus Christ (εν τεωι πατρι και κυριωι ησου Χριστωι — en theōi patri kai kuriōi Jēsou Christōi). This church is grounded in (εν — en with the locative case) and exists in the sphere and power of God the Father and the Lord Jesus Christ. No article in the Greek, for both τεωι πατρι — theōi patri and κυριωι ησου Χριστωι — kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος — Christos (verbal from χριω — chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος — kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος — Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος — Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη — charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
1 Thessalonians 1:1 God the Father and the Lord Jesus Christ []
. No article in the Greek, for both τεωι πατρι — theōi patri and κυριωι ησου Χριστωι — kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος — Christos (verbal from χριω — chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος — kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος — Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος — Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη — charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
1 Thessalonians 1:7 An ensample [τυπον]
So B D, but Aleph A C have τυπους — tupous (plural). The singular looks at the church as a whole, the plural as individuals like υμας — humās Τυπος — Tupos is an old word from τυπτω — tuptō to strike, and so the mark of a blow, print as in John 20:25. Then the figure formed by the blow, image as in Acts 7:43. Then the mould or form (Romans 6:17; Acts 23:25). Then an example or pattern as in Acts 7:44, to be imitated as here, Philemon 3:17, etc. It was a great compliment for the church in Thessalonica to be already a model for believers in Macedonia and Achaia. Our word type for printers is this same word with one of its meanings. Note separate article with both Macedonia (τηι Μακεδονιαι — tēi Makedoniāi) and Achaia (τηι Αχαιαι — tēi Achaiāi) treated as separate provinces as they were. [source]
Hebrews 10:34 Took joyfully [μετὰ χαρᾶς προσεδέξασθε]
The verb primarily to receive to one's self, accept, as here. Comp. Luke 15:2; Philemon 2:29. Mostly, in N.T. however, to wait for, expect, as Mark 15:43; Luke 2:25, Luke 2:38; Acts 23:21. [source]
1 Peter 5:3 Examples [τύποι]
Peter uses three different terms for a pattern or model: ὑπογραμμός , a writing-copy (1 Peter 2:21); ὑπόδειγμα , for which classical writers prefer παράδειγμα , an architect's plan or a sculptor's or painter's model (2 Peter 2:6); τύπος (see on 1 Peter 3:21), of which our word type is nearly a transcript. The word primarily means the impression left by a stroke ( τύπτω , to strike)Thus John 20:25, “the print of the nails.” Used of the stamp on coin; the impression of any engraving or hewn work of art; a monument or statue; the figures of the tabernacle of Moloch and of the star Remphan (Acts 7:43). Generally, an image or form, always with a statement of the object; and hence the kindred meaning of a pattern or model. See Acts 23:25; Romans 5:14; Philemon 3:17; Hebrews 8:5. [source]
1 Peter 2:6 It is contained [περιέχει]
From περί , round about, and ἔχω , to hold. Hence, to contain or comprehend. So Luke 5:9,he was astonished ( θάμβος αὐτὸν περιέσχεν )lit., astonishment held him, encompassed. Also, Acts 23:25, “He wrote a letter after this manner ( περιέχουσαν τὸν τύπον τοῦτον )lit., containing this form. The verb here is impersonal. The kindred word περιοχή occurs only in Acts 8:32, rendered place; i.e., the passage of scripture: either the contents of the passage or the section of the book circumscribed or marked off. [source]
1 Peter 1:1 Peter [Πετρος]
Greek form for the Aramaic (Chaldaic) Χηπας — Cēphās the nickname given Simon by Jesus when he first saw him (John 1:42) and reaffirmed in the Greek form on his great confession (Matthew 16:18), with an allusion to πετρα — petra another form for a rock, ledge, or cliff. In 2 Peter 1:1 we have both Σιμων — Simōn and Πετρος — Petros Paul in his Epistles always terms himself Paul, not Saul. So Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in James 1:1, but without χαιρειν — chairein as there, the usual form of greeting in letters (Acts 23:26) so common in the papyri. [source]
2 John 1:10 Neither bid him God speed [καὶ χαίρειν αὐτῷ μὴ λέγετε]
Lit., and say not unto him “greeting! ” Χαίρειν rejoicehail, was the customary form of salutation. It was also used in bidding farewell; but in the New Testament always of greeting (Acts 15:23; Acts 23:26; James 1:1). “Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow this, do not hear him” (“Teaching of the Twelve Apostles,” ch. xi. See on Matthew 10:10). [source]
2 John 1:10 This teaching [μη λαμβανετε αυτον]
This teaching of Christ of 2 John 1:9, which is the standard by which to test Gnostic deceivers (2 John 1:7). John does not refer to entertaining strangers (Hebrews 13:2; 1 Timothy 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.Receive him not (μη — mē lambanete auton). Present active imperative with λαμβανω — mē For εις οικιαν — lambanō in this sense see John 1:12; John 6:21; John 13:20.Into your house Definite without the article like our at home, to town.Give him no greeting (χαιρειν — chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε — chairein here (present active infinitive, object of μη — legete present active imperative with negative χαιρειν — mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
2 John 1:10 Into your house [χαιρειν αυτωι μη λεγετε]
Definite without the article like our at home, to town.Give him no greeting (χαιρειν — chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε — chairein here (present active infinitive, object of μη — legete present active imperative with negative χαιρειν — mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
2 John 1:10 Give him no greeting [χαιρειν]
“Say not farewell to him.” Apparently λεγετε — chairein here (present active infinitive, object of μη — legete present active imperative with negative χαιρειν — mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]

What do the individual words in Acts 23:2 mean?

- Then the high priest Ananias commanded those standing by him to strike of him the mouth
δὲ ἀρχιερεὺς Ἁνανίας ἐπέταξεν τοῖς παρεστῶσιν αὐτῷ τύπτειν αὐτοῦ τὸ στόμα

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀρχιερεὺς  the  high  priest 
Parse: Noun, Nominative Masculine Singular
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
Ἁνανίας  Ananias 
Parse: Noun, Nominative Masculine Singular
Root: Ἁνανίας  
Sense: a certain Christian at Jerusalem, the husband of Sapphira Acts 5:–6.
ἐπέταξεν  commanded 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐπιτάσσω  
Sense: to enjoin upon, order, command, charge.
τοῖς  those 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
παρεστῶσιν  standing  by 
Parse: Verb, Perfect Participle Active, Dative Masculine Plural
Root: παριστάνω 
Sense: to place beside or near.
τύπτειν  to  strike 
Parse: Verb, Present Infinitive Active
Root: τύπτω  
Sense: to strike, beat, smite.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
στόμα  mouth 
Parse: Noun, Accusative Neuter Singular
Root: στόμα  
Sense: the mouth, as part of the body: of man, of animals, of fish, etc.