The Meaning of Acts 23:26 Explained

Acts 23:26

KJV: Claudius Lysias unto the most excellent governor Felix sendeth greeting.

YLT: 'Claudius Lysias, to the most noble governor Felix, hail:

Darby: Claudius Lysias to the most excellent governor Felix, greeting.

ASV: Claudius Lysias unto the most excellent governor Felix, greeting.

KJV Reverse Interlinear

Claudius  Lysias  unto the most excellent  governor  Felix  [sendeth] greeting. 

What does Acts 23:26 Mean?

Verse Meaning

This is the first mention of the commander"s name in Acts. His Greek name was Lysias, and when he purchased his Roman citizenship (cf. Acts 22:28) he must have also taken the Roman name of the emperor. Felix was the governor of the Roman province of Syria, which included Judea. Claudius Lysias addressed Felix politely (cf. Acts 1:1; Acts 24:2; Acts 26:25).

Context Summary

Acts 23:25-35 - Sent To A Roman Tribunal
Antipatris was forty-two miles from Jerusalem. The escort and their prisoner made the forced march in a night. Next day the legionaries marched back to Jerusalem while the mounted soldiers rode forward to Caesarea, which was twenty-six miles farther on. The Apostle therefore entered Caesarea in a guise different from that in which he had left it, Acts 21:16. Philip and the other Christians must have been startled to see how soon their forebodings were fulfilled as the great missionary, from whom they had parted with so many tears, rode through the streets surrounded by soldiers.
When Felix read the letter which Lysias had sent explaining the case, he handed Paul over to a soldier to be kept in one of the guard-rooms of the old palace which now formed the stately residence of the governors of Judea. What mingled feelings must have filled that lion heart, as he realized that, while Rome had him in her power, all the artifice of his bitter foes would now be powerless to do him bodily harm. The psalms which he had sung at Philippi would come to mind with added force as he strengthened his soul in God. [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 23:26

Most excellent [κρατιστωι]
See note on Luke 1:3 to Theophilus though not in Acts 1:1. It is usual in addressing men of rank as here, like our “Your Excellency” in Acts 24:3 and Paul uses it to Festus in Acts 26:25. [source]
Greeting [chairein)]
Absolute infinitive with independent or absolute nominative (Klaudios Lusias) as is used in letters (Acts 15:23; James 1:1) and in countless papyri (Robertson, Grammar, p. 1092). [source]

Reverse Greek Commentary Search for Acts 23:26

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 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 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 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]
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 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 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 23:24 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]
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 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 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 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 23:26 mean?

Claudius Lysias To the most excellent governor Felix Greetings
Κλαύδιος Λυσίας Τῷ κρατίστῳ ἡγεμόνι Φήλικι Χαίρειν

Κλαύδιος  Claudius 
Parse: Noun, Nominative Masculine Singular
Root: Κλαύδιος  
Sense: C.
Λυσίας  Lysias 
Parse: Noun, Nominative Masculine Singular
Root: Λυσίας  
Sense: a tribune or chiliarch of the Roman cohort.
Τῷ  To  the 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
κρατίστῳ  most  excellent 
Parse: Adjective, Dative Masculine Singular, Superlative
Root: κράτιστος  
Sense: mightiest, strongest, noblest, most illustrious, best, most excellent.
ἡγεμόνι  governor 
Parse: Noun, Dative Masculine Singular
Root: ἡγεμών  
Sense: a leader of any kind, a guide, ruler, prefect, president, chief, general, commander, sovereign.
Φήλικι  Felix 
Parse: Noun, Dative Masculine Singular
Root: Φῆλιξ  
Sense: a Roman procurator of Judea appointed by the emperor Claudius in A.
Χαίρειν  Greetings 
Parse: Verb, Present Infinitive Active
Root: χαίρω  
Sense: to rejoice, be glad.

What are the major concepts related to Acts 23:26?

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