{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/act023.htm","path":"bib/cmt/vws/act023.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/act023.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nEarnestly beholding\nSee on Luk 4:20. Some, who hold that Paul's eyesight was defective, explain this steadfast look in connection with his imperfect vision.\nMen and brethren\nHe addresses the Sanhedrim as an equal.\nI have lived (\u03c0\u03b5\u03c0\u03bf\u03bb\u03af\u03c4\u03b5\u03c5\u03bc\u03b1\u03b9)\nLit., 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.\nConscience (\u03c3\u03c5\u03bd\u03b5\u03b9\u03b4\u03ae\u03c3\u03b5\u03b9)\nSee on Pe1 3:16.\nAnanias\nHe 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.\nShall smite thee (\u03c4\u03cd\u03c0\u03c4\u03b5\u03b9\u03bd \u03c3\u03b5 \u03bc\u03ad\u03bb\u03bb\u03b5\u03b9)\nMore strictly, is about to smite. The words are not an imprecation, but a prophecy of punishment for his violent dealing. According to Josephus, in the attack of the Sicarii upon Jerusalem, he was dragged from his hiding-place, in a sewer of the palace, and murdered by assassins.\nThou whited wall\nCompare Mat 23:27.\nContrary to the law (\u03c0\u03b1\u03c1\u03b1\u03bd\u03bf\u03bc\u1ff6\u03bd)\nA verb. Lit., transgressing the law.\nRevilest (\u03bb\u03bf\u03b9\u03b4\u03bf\u03c1\u03b5\u1fd6\u03c2)\nThe word signifies vehement abuse, scolding, berating.\nThe one part were Sadducees, etc\nPerceiving the impossibility of getting a fair hearing, Paul, with great tact, seeks to bring the two parties of the council into collision with each other.\nThe resurrection\nA main point of contention between the Pharisees and Sadducees, the latter of whom denied the doctrine of the resurrection, of a future state, and of any spiritual existence apart from the body.\nBoth\nShowing that two classes of doctrines peculiar to the Sadducees, and not three, are meant: 1. The resurrection. 2. The existence of spirits, whether angels or souls of men; \"neither angel nor spirit.\"\nStrove\nThe diversion was successful. The Pharisees' hatred of the Sadducees was greater than their hatred of Christianity.\nWhat if a spirit, etc\nNeither the A. V. nor Rev. give the precise form of this expression. The words form a broken sentence, followed by a significant silence, which leaves the hearers to supply the omission for themselves: \"But if a spirit or angel has spoken to him ...\" The words which the A. V. supplies to complete the sentence, let us not fight against God, are spurious, borrowed from Act 5:39.\nBanded together (\u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c3\u03c5\u03c3\u03c4\u03c1\u03bf\u03c6\u1f74\u03bd)\nLit., having made a conspiracy. See on concourse, Act 19:40.\nBound themselves under a curse (\u1f00\u03bd\u03b5\u03b8\u03b5\u03bc\u03ac\u03c4\u03b9\u03c3\u03b1\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2).\nLit., anathematized or cursed themselves; invoked God's curse on themselves if they should violate their vow. On the kindred noun \u1f00\u03bd\u03ac\u03b8\u03b5\u03bc\u03b1, a curse, see note on offerings, Luk 21:5. In case of failure, they could procure absolution from their oath by the Rabbis.\nConspiracy (\u03c3\u03c5\u03bd\u03c9\u03bc\u03bf\u03c3\u03af\u03b1\u03bd)\nLit., swearing together; conjuration. According to its etymology, conspiracy is a breathing or blowing together (Latin, conspirare). Hence, of concerted thought and action.\nWe have bound ourselves under a great curse (\u1f00\u03bd\u03b1\u03b8\u03ad\u03bc\u03b1\u03c4\u03b9 \u1f00\u03bd\u03b5\u03b8\u03b5\u03bc\u03b1\u03c4\u03af\u03c3\u03b1\u03bc\u03b5\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2)\nLit., we have anathematized ourselves with an anathema. A very strong expression. For similar expressions, see Luk 22:15; Joh 3:29; Act 4:17.\nEnquire (\u03b4\u03b9\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03bd)\nOnly here and Act 24:22. Originally, to distinguish or discern; hence, to decide, as a suit. Rev., more correctly, therefore, judge.\nMore perfectly (\u1f00\u03ba\u03c1\u03b9\u03b2\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd)\nRev., better, more exactly. See on Luk 1:3; and Act 18:25, Act 18:26.\nConcerning him (\u03c4\u1f70 \u03c0\u03b5\u03c1\u1f76 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nLit., the things about him. Rev., better, his case.\nThe prisoner (\u1f41 \u03b4\u03ad\u03c3\u03bc\u03b9\u03bf\u03c2)\nFrom \u03b4\u03ad\u03c9, to bind. Paul, as a Roman citizen, was held in custodia militaris, \"military custody.\" Three kinds of custody were recognized by the Roman law: 1. Custodia publica (public custody); confinement in the public jail. This was the worst kind, the common jails being wretched dungeons. Such was the confinement of Paul and Silas at Philippi. 2. Custodia libera (free custody), confined to men of high rank. The accused was committed to the charge of a magistrate or senator, who became responsible for his appearance on the day of trial. 3. Custodia militaris (military custody). The accused was placed in charge of a soldier, who was responsible with his life for the prisoner's safe-keeping, and whose left hand was secured by a chain to the prisoner's right. The prisoner was usually kept in the barracks, but was sometimes allowed to reside in a private house under charge of his guard.\nHave bound themselves\n\"If we should wonder how, so early in the morning, after the long discussion in the Sanhedrim, which must have occupied a considerable part of the day, more than forty men should have been found banded together, under an anathema, neither to eat nor to drink till they had killed Paul; and, still more, how such a conspiracy, or, rather, conjuration, which, in the nature of it, would be kept a profound secret, should have become known to Paul's sister's son - the circumstances of the case furnish a sufficient explanation. The Pharisees were avowedly a fraternity or guild; and they, or some of their kindred fraternities, would furnish the ready material for such a band, to whom this additional vow would be nothing new or strange, and, murderous though it sounded, only seem a further carrying out of the principles of their order. Again, since the wife and all the children of a member were ipso facto members of the guild, and Paul's father had been a Pharisee (Act 23:6), Paul's sister also would, by virtue of her birth, belong to the fraternity, even irrespective of the probability that, in accordance with the principles of the party, she would have married into a Pharisaical family\" (Edersheim, \"Jewish Social Life\").\nSoldiers (\u03c3\u03c4\u03c1\u03b1\u03c4\u03b9\u03ce\u03c4\u03b1\u03c2)\nHeavy-armed footmen: legionaries.\nSpearmen (\u03b4\u03b5\u03be\u03b9\u03bf\u03bb\u03ac\u03b2\u03bf\u03c5\u03c2)\nOnly here in New Testament, and not in classical Greek. From \u03b4\u03b5\u03be\u03b9\u03cc\u03c2 right, and \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9, to take. The exact meaning is uncertain. Some explain it as those who take the right side of the prisoners whom they have in charge; others, those who grasp (their weapon) with the right hand; others, again, those who hold (a second horse) by the right hand. They are here distinguished from the heavy-armed legionaries and the cavalry. They were probably light-armed troops, javelin-throwers or slingers. One of the principal manuscripts reads \u03b4\u03b5\u03be\u03b9\u03bf\u03b2\u03cc\u03bb\u03bf\u03c5\u03c2 \"those who throw with the right hand.\"\nBeasts (\u03ba\u03c4\u03ae\u03bd\u03b7)\nSee on Luk 10:34.\nAfter this manner (\u03c0\u03b5\u03c1\u03b9\u03ad\u03c7\u03bf\u03c5\u03c3\u03b1\u03bd \u03c4\u1f78\u03bd \u03c4\u03cd\u03c0\u03bf\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd)\nLit., containing this form or type. See on it is contained, Pe1 2:6.\nTo the most excellent (\u03c4\u1ff7 \u03ba\u03c1\u03b1\u03c4\u03af\u03c3\u03c4\u1ff3)\n\"His excellency:\" an official title. Compare Act 24:3; Act 26:25.\nGreeting (\u03c7\u03b1\u03af\u03c1\u03b5\u03b9\u03bd)\nSee on Act 15:23.\nRescued\nBengel says, \"a lie.\" Lysias wishes to make the impression that Paul's citizenship was the cause of his rescuing him; whereas he did not know of this until afterward. He says nothing about the proposed scourging.\nQuestions\nSee on Act 15:2.\nNothing - worthy of death or of bonds\nEvery Roman magistrate before whom the apostle is brought declares him innocent.\nWhen it was told (\u03bc\u03b7\u03bd\u03c5\u03b8\u03b5\u03af\u03c3\u03b7\u03c2)\nLit., pointed out, or shown, as Rev. See on Luk 20:37.\nFarewell\nThe best texts omit. See on Act 15:29.\nTook (\u1f00\u03bd\u03b1\u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b5\u03c2)\nLit., \"having taken up.\" Compare set Paul on, Act 23:24.\nTo Antipatris\nA hard night's ride: forty miles.\nOn the morrow\nAfter arriving at Antipatris.\nCaesarea\nTwenty-six miles from Antipatris.\nOf what province (\u1f10\u03ba \u03c0\u03bf\u03af\u03b1\u03c2 \u1f10\u03c0\u03b1\u03c1\u03c7\u03af\u03b1\u03c2)\nRather, \"from what kind of a province;\" whether senatorial or imperial. See Introduction to Luke. Cilicia was an imperial province.\nI will hear thee (\u03b4\u03b9\u03b1\u03ba\u03bf\u03cd\u03c3\u03bf\u03bc\u03b1\u03b9)\nBetter, as Rev., will hear thy cause; the word meaning \"to hear fully (\u03b4\u03b9\u03ac) in a judicial sense.\" The present questioning was merely preliminary.\nHerod's palace\nBuilt by Herod the Great. Judaea being now a Roman province, the palace of its former kings had become the governor's official residence. It thus appears that Paul was leniently dealt with, and not cast into the common prison.","title":"Vincent's Word Studies: Acts: Acts Chapter 23","type":"page"}