Acts 1:23

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Acts 1:23 in Multiple Translations

Berean Standard Bible BSB

So they proposed two men: Joseph called Barsabbas (also known as Justus) and Matthias.

King James Version KJV

And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.

American Standard Version ASV

And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias.

Bible in Basic English BBE

And they made selection of two, Joseph, named Barsabbas, whose other name was Justus, and Matthias.

Free Bible Version FBV

Two names were put forward: Joseph Justus, also known as Barsabbas, and Matthias.

Geneva Bible 1599 GNV

And they presented two, Ioseph called Barsabas, whose surname was Iustus, and Matthias.

Young's Literal Translation YLT

And they set two, Joseph called Barsabas, who was surnamed Justus, and Matthias,

World English Bible WEB

They put forward two: Joseph called Barsabbas, who was also called Justus, and Matthias.

Noah Webster Bible WBS

And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.

Douay-Rheims 1899 DRV

And they appointed two, Joseph, called Barsabas, who was surnamed Justus, and Matthias.

Translation for Translators T4T

So the apostles and other believers suggested the names of two men who qualified. One man was Joseph, who was called {whom people called} Barsabbas (OR, Joseph Barsabbas) who also had the Roman name Justus. The other man was Matthias.

Plain English Version PEV

So they all talked together, and they found 2 men that were with them all that time. One man was Joseph Barsabbas. He also had another name, Justus. The other man was called Matthias.

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Berean Amplified Bible — Acts 1:23

BAB

Word Study

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Acts 1:23 Interlinear (Deep Study)

BIB

GRK και εστησαν δυο ιωσηφ τον καλουμενον βαρσαβαν ος επεκληθη ιουστος και ματθιαν

και kai G2532 and Conj

εστησαν histēmi G2476 to stand Verb-AAI-3P

δυο duo G1417 two Adj-NUI

ιωσηφ Iōsēph G2501 Joseph Noun-PRI

τον ho G3588 the/this/who Art-ASM

καλουμενον kaleō G2564 to call: call Verb-PPP-ASM

βαρσαβαν Barsabas G923 Barsabbas Noun-ASM

ος hos, hē G3739 which Rel-NSM

επεκληθη epikaleō G1941 to call (on)/name Verb-API-3S

ιουστος Ioustos G2459 Justus Noun-NSM

και kai G2532 and Conj

ματθιαν Matthias, Maththias G3159 Matthias Noun-ASM

Greek Word Study

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Greek Word Reference — Acts 1:23

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εστησαν histēmi G2476 "to stand" Verb-AAI-3P

To stand means to be in an upright position, either physically or figuratively, as seen in Mark 7:9 and Acts 1:23. It can also mean to establish or appoint someone to a position, like in Acts 1:23 and Hebrews 10:9.

Definition: ἵστημι, and in late writers, also ἱστάνω (Veitch, see word; Bl., §23, 2; M, Pr., 55), [in LXX chiefly for עמד, קוּם, also for נצב ni., hi., יצב hith., etc.]. __I. Trans, in pres., impf., fut. and 1 aor. act. and in the tenses of the pass. __1. to make to stand, to place, set, set up, establish, appoint: with accusative of person(s), Mrk.7:9, Act.1:23 6:13 17:31, Heb.10:9; id. before ἐπί, with accusative loc, Mat.4:5, Luk.4:9; ἐν μέσῳ, Mat.18:2, Mrk.9:36, Jhn.8:[3]; ἐνώπιον, Act.6:6; παρ᾽ ἑαυτῷ, Luk.9:47; ἐκ δεξιῶν, Mat.25:33; mid., to place oneself, to stand: Rev.18:15; so also pass., to be made to stand, to stand: Mat.2:9, Luk.11:18 19:8, 2Co.13:1, al. __2. to set in a balance, to weigh (cl.; LXX for שׁקל, Isa.46:6, al.): Mat.26:15, __II. Intrans., in pf., plpf. (with sense of present and impf.; M, Pr., 147f.) and 2 aor. act., to stand, stand by, stand still: Mat.20:32 26:73, Mrk.10:49, Luk.8:44, Jhn.1:35 3:29, Act.16:9, al.; before ἐν, Mat.6:5, al.; ἐνώπιον, Act.10:30, al.; πρός, with dative loc., Jhn.18:16; ἐπί, with genitive loc., Luk.6:17, Act.5:23 25:10, al.; ἔμπροσθεν, Mat.27:11; κύκλῳ, Rev.7:11; ἐκ δεξιῶν, Luk.1:11; ἐπί, with accusative, Mat.13:2, Rev.3:20; παρά, Luk.5:2; ἐκεῖ, Mrk.11:5; ὧδε, Mrk.9:1; ὅπου, Mrk.13:14; ἔξω, Mat.12:46; μακρόθεν, Luk.18:13; πόρρωθεν, Luk.17:12. Metaphorical, to stand ready, stand firm, be steadfast: 1Co.7:37 10:12, Eph.6:11, 13 14, Col.4:12; τ. πίστει, Rom.11:20; ἐν τ. ἀληθείᾳ, Jhn.8:44; εν τ. χάριτι, Rom.5:2; ἐν τ. εὐαγγελίῳ, 1Co.15:1 (cf. ἀν-, ἐπ-ἀν-, ἐξ-ἀν, ἀνθ-, ἀφ-, δι-, ἐν-, ἐξ-, ἐπ- (-μαι), ἐφ-, κατ-ἐφ-, συν-ἐφ-, καθ-, ἀντι-καθ-, ἀπο-καθ-, μεθ-, παρ-, περι-, προ-, συν-ίστημι). (AS)

Usage: Occurs in 150 NT verses. KJV: abide, appoint, bring, continue, covenant, establish, hold up, lay, present, set (up), stanch, stand (by, forth, still, up) See also: 1 Corinthians 7:37; Luke 6:17; 1 Peter 5:12.

δυο duo G1417 "two" Adj-NUI

Means two in number, used in Matthew 19:6 and Mark 10:8 to describe a married couple, and in Luke 10:1 to describe sending disciples out two by two.

Definition: δύο, numeral, indecl. exc. in dative, δυσί, δυσίν (Attic δυοῖν), two: Mat.19:6, Mrk.10:8, Jhn.2:6, al.; with pl. noun, Mat.9:27 10:10, al.; οἱ, τῶν, τοὺς δ., Mat.19:5 20:24, Mrk.10:8, Eph.2:15, al.; δ. ἐξ, Luk.24:13; distrib., ἀνὰ, κατὰ δ., two and two, two apiece: Luk.10:1 (WH, ἀνὰ δ. [δύο]), Jhn.2:6, 1Co.14:27; δύο δύο (= ἀνὰ δ., as LXX, Gen.6:19 for שְׁנַיִם שְׁנַיִם, but not merely "Hebraism," cf. μυρία μυρία, Æsch., Pers., 981, and for usage in π. and MGr., see M, Pr., 21, 97), Mrk.6:7; εἰς δ. (two and two, Xen., Cyr., 7, 5, 17), into two parts, Mat.27:51, Mrk.15:38. (AS)

Usage: Occurs in 121 NT verses. KJV: both, twain, two See also: 1 Corinthians 6:16; Mark 6:7; Hebrews 6:18.

ιωσηφ Iōsēph G2501 "Joseph" Noun-PRI

Joseph, an important figure in the Bible, is the name of seven Israelites, including a brother of Jesus and the son of Mary. He is mentioned in Matthew and Mark. Joseph was a significant person in Jesus' life and ancestry.

Definition: Ἰωσῆς, -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 34 NT verses. KJV: Joseph See also: Acts 1:23; Luke 3:24; Hebrews 11:21.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

καλουμενον kaleō G2564 "to call: call" Verb-PPP-ASM

This word means to call or invite someone, like calling out to them loudly. It's used in Matthew 20:8 and Mark 3:31 to describe calling people to come and follow. This word can also mean to invite someone to a special event or to join in something.

Definition: καλέω, -ῶ, [in LXX chiefly for קרא ;] __1. to call, summon: with accusative of person(s), Mat.20:8 25:14, Mrk.3:31, Luk.19:13, Act.4:18; before ἐκ, Mat.2:15 (LXX); metaphorically, 1Pe.2:9. __2. to call to one's house, invite: Luk.14:16, 1Co.10:27, Rev.19:9; εἰς τ. γάμους, Mat.22:3, 9 Luk.14:8, 9 Jhn.2:2; ὁ καλέσας, Luk.7:39; οἱ κεκλημένοι, Mat.22:8; metaphorically, of inviting to partake of the blessings of the kingdom of God (Dalman, Words, 118f.): Rom.8:30 9:24, 25 1Co.7:17, 18; before εἰς, 1Co.1:9, 1Th.2:12, 1Ti.6:12; ὁ καλῶν (καλέσας), of God, Gal.1:6 5:8, 1Th.5:24, 1Pe.1:15, 2Pe.1:3; οἱ κεκλκλημένοι, Heb.9:15; before ἐν (ἐπί), 1Co.7:15, Gal.5:13, Eph.4:4, 1Th.4:7; κλήσει, Eph.4:1, 2Ti.1:9. __3. to call, name call by name: pass., Mat.2:23, Luk.1:32, al.; καλούμενος, Luk.7:11, Act.7:58, al.; ὁ κ. (Deiss., BS, 210), Luk.6:15 22:3 23:33, Act.10:1, Rev.12:9, al.; with pred nom., Mat.5:9, Luk.1:35, Rom.9:26, Jas.2:23, 1Jn.3:1. (Cf. ἀντι-, ἐν-, εἰσ- (-μαι), ἐπι-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-καλέω.) (AS)

Usage: Occurs in 138 NT verses. KJV: bid, call (forth), (whose, whose sur-)name (was (called)) See also: 1 Corinthians 1:9; Luke 2:23; 1 Peter 1:15.

βαρσαβαν Barsabas G923 "Barsabbas" Noun-ASM

Barsabbas was the name of two Israelites, Joseph and Judas, mentioned in Acts 1:23 and 15:22. The name means 'son of Sabas' in Aramaic. The KJV translates it as 'Barsabas'.

Definition: Βαρσαββᾶς (Rec. -αβᾶς), -ᾶ (Aram., son of Sabba), Barsabbas: __1. the surname of one Joseph: Act.1:23. __2. The surname of one Judas: Act.15:22. † (AS)

Usage: Occurs in 2 NT verses. KJV: Barsabas See also: Acts 1:23; Acts 15:22.

ος hos, hē G3739 "which" Rel-NSM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

επεκληθη epikaleō G1941 "to call (on)/name" Verb-API-3S

To call on someone's name means to invoke or appeal to them for help, as seen in Acts 10:5 where Peter is called by Cornelius. This term is often used to describe prayer or worship, emphasizing the importance of seeking guidance and support from a higher power.

Definition: ἐπι-καλέω, -ῶ [in LXX chiefly for קָרָא ;] __1. to call, name, surname: with accusative (cl.), Mat.10:25; pass., Act.1:23 4:36 10:5, 18 10:22 11:13 12:12, 25, Heb.11:16; τ. ὄνομα, before ἐπί (denoting possession, as Heb. עַל. . שֻׁם קָרָא), Act.15:17 (LXX), Jas.2:7 (see. CB on Amo.9:12). __2. Mid. (so also act.; cl., LXX), to call upon, invoke, appeal to (θεόν, θεούς, Hdt., Xen., al.; cf. Deiss., LAE, 426): Καίσαρα (Σεβαστόν, Act.25:25), Act.25:11-12, 21 26:32 28:19; sc. τ. Κύριον Ἰησοῦν, Act.7:59; μάρτυρα (cl.) τ. θεόν, 2Co.1:23; πατέρα, 1Pe.1:17; τ. κύριον, Rom.10:12, 2Ti.2:22; τ. ὄνομα κυρίου (μου, σου; like Heb. יְהוָֹה שֻׁם קָרָא), Act.2:21 (LXX) Act.9:14, 21 22:16, Rom.10:13-14" (LXX) 1Co.1:2 (Cremer, 335, 742).† (AS)

Usage: Occurs in 32 NT verses. KJV: appeal (unto), call (on, upon), surname See also: 1 Corinthians 1:2; Acts 15:17; 1 Peter 1:17.

ιουστος Ioustos G2459 "Justus" Noun-NSM

Justus was the name of three Christian men in the Bible. One was Joseph Barsabbas, another was Titus of Corinth, and the third was Jesus, a Christian in Rome. They are mentioned in Acts 1:23, Acts 18:7, and Colossians 4:11.

Definition: Ἰοῦστος, -ου, ὁ Justus, the surname of, __1. Joseph Barsabbas: Act.1:23. __2. Titus, of Corinth: Act.18:7. __3. Jesus, a Christian of Rome: Col.4:11.† (AS)

Usage: Occurs in 3 NT verses. KJV: Justus See also: Acts 1:23; Acts 18:7; Colossians 4:11.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ματθιαν Matthias, Maththias G3159 "Matthias" Noun-ASM

Matthias was an Israelite and a disciple of Jesus, chosen to replace Judas in Acts 1:23 and 26. He was selected by the other apostles to be part of the twelve disciples.

Definition: Μαθθίας (Rec. Ματθ-, see: Μαθθαῖος), -α, ὁ (Heb. מַתָּת), Matthias: Act.1:23, 26.† (AS)

Usage: Occurs in 2 NT verses. KJV: Matthias See also: Acts 1:23; Acts 1:26.

Study Notes — Acts 1:23

Show Verse Quote Highlights

Context
Cross References
Acts 1:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 1:23
Jamieson-Fausset-Brown on Acts 1:23
Matthew Poole's Commentary on Acts 1:23
Trapp's Commentary on Acts 1:23
Ellicott's Commentary on Acts 1:23
Adam Clarke's Commentary on Acts 1:23
Cambridge Bible on Acts 1:23
Barnes' Notes on Acts 1:23
Whedon's Commentary on Acts 1:23
Sermons on Acts 1:23

Context — Matthias Replaces Judas

21Therefore it is necessary to choose one of the men who have accompanied us the whole time the Lord Jesus went in and out among us, 22beginning from John’s baptism until the day Jesus was taken up from us. For one of these must become a witness with us of His resurrection.”

23So they proposed two men: Joseph called Barsabbas (also known as Justus) and Matthias.

24And they prayed, “Lord, You know everyone’s heart. Show us which of these two You have chosen 25to take up this ministry and apostleship, which Judas abandoned to go to his rightful place.”

Cross References

	Reference	Text (BSB)
1	Acts 15:22	Then the apostles and elders, with the whole church, decided to select men from among them to send to Antioch with Paul and Barnabas. They chose Judas called Barsabbas and Silas, two leaders among the brothers,
2	Acts 1:26	Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.

Acts 1:23 Summary

This verse tells us that the disciples proposed two men, Joseph called Barsabbas and Matthias, to replace Judas as one of the twelve apostles. They did this because Judas had abandoned his position and they needed someone to take his place, as mentioned in Acts 1:25. The disciples were looking for someone who had been with Jesus from the beginning of His ministry, from John's baptism until He was taken up to heaven, and who could be a witness of His resurrection, similar to what is taught in 1 Corinthians 15:3-8. By choosing one of these two men, the disciples were following God's plan and seeking to fulfill the scriptures, such as Psalm 109:8.

Frequently Asked Questions

Why did the disciples need to choose a replacement for Judas?

The disciples needed to choose a replacement for Judas because he had abandoned his apostleship and gone to his rightful place, as stated in Acts 1:25, and according to Psalm 109:8, his position needed to be filled.

Who were Joseph called Barsabbas and Matthias?

Joseph called Barsabbas, also known as Justus, and Matthias were two disciples who had accompanied Jesus and the apostles throughout Jesus' ministry, from John's baptism until the day Jesus was taken up from them, as mentioned in Acts 1:21-22.

What were the qualifications for the man to be chosen as Judas' replacement?

The qualifications for the man to be chosen as Judas' replacement were that he had to have accompanied Jesus and the apostles the whole time, from John's baptism until the day Jesus was taken up from them, and he had to be a witness of Jesus' resurrection, as stated in Acts 1:21-22.

How did the disciples determine which of the two men to choose?

The disciples prayed and asked God to show them which of the two men He had chosen, as stated in Acts 1:24, trusting in God's sovereign will and guidance, similar to what is taught in Proverbs 3:5-6.

Reflection Questions

What does this verse reveal about the importance of prayer and seeking God's guidance in decision-making?
How does the process of choosing a replacement for Judas demonstrate the disciples' understanding of their role and responsibility in the early church?
What can we learn from the example of Joseph called Barsabbas and Matthias about being faithful and available for God's service?
In what ways can we apply the principles of Acts 1:23 to our own lives and decision-making processes, seeking to follow God's will and guidance?

Gill's Exposition on Acts 1:23

And they appointed two,.... The motion made by Peter was attended to by the whole company; they approved of it, and accordingly proposed two persons by name; one of which was to be chosen, not by the

Jamieson-Fausset-Brown on Acts 1:23

And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.

Matthew Poole's Commentary on Acts 1:23

Joseph, or Joses, the same name called Barsabas in their common tongue, and Justus (probably for his integrity) amongst the Romans, who then ruled over them. Matthias; some think the same with Nathanael.

Trapp's Commentary on Acts 1:23

23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. Ver. 23. Joseph called Barsabas] The centurists think that this Joseph Barsabas was the same with that Joses called Barnabas afterwards by the apostles, Acts 4:36. This Joseph, seeing it was God’ s mind not to make choice of him now to succeed Judas in the apostleship, was content with a lower condition; therefore afterwards God called him to that high and honourable office of an apostle.

Ellicott's Commentary on Acts 1:23

(23) They appointed.—It is uncertain whether this was the act of the Apostles, presenting the two men to the choice of the whole body of disciples, or of the community choosing them for ultimate decision by lot. Joseph called Barsabas, who was surnamed Justus.—Some MSS. give the various-reading of “Joses,” which was, perhaps, only another form of the same name. Nothing further is known of him. The conditions of the case make it certain that he must have been a disciple almost from the beginning of our Lord’s ministry, and that he must have become more or less prominent, and probable therefore, as stated by Eusebius (Hist. i. 12), that he was one of the Seventy. The name Barsabas (= son of the oath, or of wisdom) may have been a patronymic, like Barjona, or may have been given, like Barnabas, as denoting character. It appears again in Judas Barsabas of Act 15:22, and on the former assumption, the two disciples may have been brothers. The epithet Justus, the just one, is significant, as possibly indicating, as in the case of James the Just, a specially high standard of ascetic holiness. Another with the same surname—Jesus surnamed Justus—meets us as being with St. Paul at Rome as one of “the circumcision” (Colossians 4:11), and another, or possibly the same, at Corinth (Acts 18:7). In both cases the use of the Latin instead of the Greek word is noticeable, as indicating some point of contact with the Romans in Judæa or elsewhere. Matthias.—Here, too, probably, the same conditions were fulfilled. The name, like Matthew (see Note on Matthew 9:9), signified “given by Jehovah,” and had become, in various forms, popular, from the fame of Mattathias, the great head of the Maccabean family.

Adam Clarke's Commentary on Acts 1:23

Verse 23. They appointed two] These two were probably of the number of the seventy disciples; and, in this respect, well fitted to fill up the place. It is likely that the disciples themselves were divided in opinion which of these two was the most proper person, and therefore laid the matter before God, that he might decide it by the lot. No more than two candidates were presented; probably because the attention of the brethren had been drawn to those two alone, as having been most intimately acquainted with our Lord, or in being better qualified for the work than any of the rest; but they knew not which to prefer. Joseph called Barsabas] Some MSS. read Joses Barnabas, making him the same with Joses Barnabas, Acts 4:36. But the person here is distinguished from the person there, by being called Justus.

Cambridge Bible on Acts 1:23

23. they appointed two] Thus exercising their own judgment to a certain degree in the appointment, as they could rightly do from their three years intimacy with those who had been disciples from the beginning.Joseph called Barsabas [Barsabbas in the best MSS.] who was surnamed Justus] From the identity of the names Joseph and Joses (see note on Acts 1:14) it has been thought that this Joseph is identical with Joses surnamed Barnabas, mentioned Acts 4:36. But Barsabbas is apparently a patronymic like Bartimæus, while Barnabas is interpreted as a significant appellation in Acts 4:36 (see note there), so that there is no sufficient ground for the identification. The name Justus, being of Latin origin, was probably used by Joseph in his intercourse with the Gentile inhabitants of the country. Thus Saul takes a Latin name, Paulus, at the commencement of his missionary labours. So Simon had a Greek name, Peter (and may not Christ have given it to him as the name by which he should be known over all the world?), and Thomas was called Didymus. To judge from the mention of Joseph’s three names, and from his standing first in order in the mention of the chosen pair, he was of more account among the Apostles than Matthias. Of his previous or future history we know nothing.and Matthias] He is said by Eusebius (H. E. 1. 12. 1) and Epiphanius (i. 20) to have been one of the Seventy, and there was an apocryphal Gospel which passed by his name (Euseb. iii. 23).

Barnes' Notes on Acts 1:23

And they appointed two - They proposed, or, as we should say, nominated two. Literally, they placed two, or made them to stand forth, as persons do who are candidates for office.

Whedon's Commentary on Acts 1:23

23. They appointed two—That is, two were nominated, probably by common consent, and made to stand forth as candidates. Barsabas, the son of an oath; not to be confounded with Barnabas, a son of consolation.

Sermons on Acts 1:23

	Sermon	Description
	And Judas Iscariot by J. Wilbur Chapman	J. Wilbur Chapman preaches about the tragic story of Judas Iscariot, highlighting his heartless betrayal of Jesus, rejection of grace, and dreadful end. Chapman draws lessons from
	Church Live Re-Visited: Session Seven - Part 1 by Ron Bailey	This sermon delves into the complex topic of marriage, divorce, and singleness, exploring different interpretations and historical contexts that influence our understanding of thes
	1 Peter 5:12 by John Gill	John Gill emphasizes the role of Silvanus as a faithful brother and minister in delivering Peter's message, highlighting the importance of integrity in preaching the Gospel. He ass
	The Papal and Hierarchial System - Part 4 by Joseph John Gurney	Joseph John Gurney preaches about the spiritual power of the priesthood, highlighting the dangers of the hierarchy's usurpation of authority and the abuse of spiritual power by the
	Epistle 347 by George Fox	George Fox preaches about the unity and obedience among the early apostles and disciples, emphasizing their willingness to be sent and their submission to the guidance of the Holy
	The Apostles by Watchman Nee	Watchman Nee emphasizes that God is a God of works, who sends His servants, particularly the apostles, to fulfill His divine purpose. He explains that Jesus Christ is the first Apo