Acts 24:23

Acts 24:23 in Multiple Translations

Berean Standard Bible BSB

He ordered the centurion to keep Paul under guard, but to allow him some freedom and permit his friends to minister to his needs.

King James Version KJV

And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.

American Standard Version ASV

And he gave order to the centurion that he should be kept in charge, and should have indulgence; and not to forbid any of his friends to minister unto him.

Bible in Basic English BBE

And he gave orders to the captain to keep Paul under his control, and to let him have everything he had need of; and not to keep his friends from coming to see him.

Free Bible Version FBV

He ordered the centurion to keep Paul in custody but to allow him some measure of freedom and to let Paul's friends care for him without interference.

Geneva Bible 1599 GNV

Then hee commanded a Centurion to keepe Paul, and that he should haue ease, and that he should forbid none of his acquaintance to minister vnto him, or to come vnto him.

Young's Literal Translation YLT

having given also a direction to the centurion to keep Paul, to let [him] also have liberty, and to forbid none of his own friends to minister or to come near to him.

World English Bible WEB

He ordered the centurion that Paul should be kept in custody and should have some privileges, and not to forbid any of his friends to serve him or to visit him.

Noah Webster Bible WBS

And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister, or come to him.

Douay-Rheims 1899 DRV

And he commanded a centurion to keep him, and that he should be easy, and that he should not prohibit any of his friends to minister unto him.

Translation for Translators T4T

Then he told the officer who was guarding Paul to take Paul back to the prison and make sure that he was guarded all the time. But he said that Paul was not to be chained {that the officer was not to fasten chains on him}, and if his friends came to visit him, the officer should allow them to help Paul in any way that they wished.

Plain English Version PEV

Then he told the boss soldier, “Take Paul back to the jail and make sure that he stays there, but don’t tie him up. And let his friends come to visit him, to look after him.”

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Berean Amplified Bible — Acts 24:23

BAB

Word Study

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Acts 24:23 Interlinear (Deep Study)

BIB

GRK διαταξαμενος τε τω εκατονταρχη τηρεισθαι τον παυλον εχειν τε ανεσιν και μηδενα κωλυειν των ιδιων αυτου υπηρετειν η προσερχεσθαι αυτω

διαταξαμενος diatassō G1299 to direct Verb-AMP-NSM

τε te G5037 and/both Particle

τω ho G3588 the/this/who Art-DSM

εκατονταρχη hekatontarchos G1543 centurion Noun-DSM

τηρεισθαι tēreō G5083 to keep: observe Verb-PPN

τον ho G3588 the/this/who Art-ASM

παυλον Paulos G3972 Paul Noun-ASM

εχειν echō G2192 to have/be Verb-PAN

τε te G5037 and/both Particle

ανεσιν anesis G425 rest Noun-ASF

και kai G2532 and Conj

μηδενα mēdeis G3367 nothing Adj-ASM-N

κωλυειν kōluō G2967 to prevent Verb-PAN

των ho G3588 the/this/who Art-GPM

ιδιων idios G2398 one's own/private Adj-GPM

αυτου autos G846 it/s/he Pron-GSM

υπηρετειν hupēreteō G5256 to serve Verb-PAN

η ē G2228 or Particle

προσερχεσθαι proserchomai G4334 to come near/agree Verb-PNN

αυτω autos G846 it/s/he Pron-DSM

Greek Word Study

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Greek Word Reference — Acts 24:23

διαταξαμενος diatassō G1299 "to direct" Verb-AMP-NSM

To direct means to give orders or arrange something, like Jesus commanding his disciples in Matthew 11:1.

Definition: δια-τάσσω [in LXX for שׂוּם, שָׁמַר, etc. ;] to charge, give orders to, appoint, arrange, ordain: with dative, Mat.11:1, 1Co.9:14 16:1; before inf., Luk.8:55, Act.18:2. Mid., 1Co.7:17, Act.20:13; with accusative, 1Co.11:34; with dative, Tit.1:5; before inf., Act.7:44 24:23. Pass., τὸ διατεταγμένον, Luk.3:13, Act.23:31; τὰ διαταχθέντα, Luk.17:9-10; διαταγείς, Gal.3:19.† (AS)

Usage: Occurs in 15 NT verses. KJV: appoint, command, give, (set in) order, ordain See also: 1 Corinthians 7:17; Acts 24:23; Titus 1:5.

τε te G5037 "and/both" Particle

A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.

Definition: τέ, enclitic copulative particle (= Lat. -que as καί = and, ac, atque, not very frequently in NT, more than two-thirds of the occurrences being in Ac. __1. τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (BL, §77, 8): Mat.28:12, Jhn.4:42, Act.2:33, 37 40 10:22 11:21, al. __2. Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Act.26:16 Rom.14:8), as well . . . as also, both . . . and: Luk.12:45, Act.1:1 15:9, 21:30, al.; τὲ . . . δέ, and . . . and, Act.19:2; τὲ γάρ . . . ὁμοίως δὲ καί, Rom.1:26, 27. (AS)

Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.

τω ho G3588 "the/this/who" Art-DSM

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.

εκατονταρχη hekatontarchos G1543 "centurion" Noun-DSM

A centurion was a Roman military officer in charge of 100 men, as seen in Matthew 8:5 and Luke 7:2. They played important roles in the New Testament, such as the centurion who helped Jesus in Matthew 8:13. Centurions were respected for their authority and leadership.

Definition: ἑκατοντάρχης (-άρχος, Mat.8:5, 8 27:54, Luk.7:2, Act.22:25 28:16; cf. M, Pr., 48); -ου (ἑκατόν, ἄρχω,), [in LXX for מֵאָה שַׂר ;] a centurion: Mat.8:13, Luk.7:6 23:47, Act.10:1, 22 21:32 22:26 23:17, 23 24:23 27:1, 6 27:11, 31 27:43 (cf. κεντυρίως).† (AS)

Usage: Occurs in 21 NT verses. KJV: centurion See also: Acts 10:1; Acts 27:11; Matthew 27:54.

τηρεισθαι tēreō G5083 "to keep: observe" Verb-PPN

This word means to keep or observe something, like watching over it to keep it safe. Jesus uses it in John 17:11-12 to ask God to keep his followers safe. The Bible translates it as 'hold fast' or 'keep'.

Definition: τηρέω, -ῶ [in LXX for שָׁמַר, נָצַר, etc. ;] __1. to watch over, guard, keep, preserve: Mat.27:36, Act.16:23, al.; ἑαυτόν, 2Co.11:9, 1Ti.5:22, Jas.1:27, Ju 21; before εἰς, Jhn.12:7, Act.25:21, 1Pe.1:4, 2Pe.2:4 2:9 3:7, Ju 6; ἐν, Jhn.17:11-12, Ju 21; ἐκ, Jhn.17:15, Rev.3:10; τ. πίστιν, 2Ti.4:7, Rev.14:12; τ. ἑνότητα τ. πνεύματος, Eph.4:3. __2. to watch, give heed to, observe: τ. σάββατον, Jhn.9:16; τ. ἐντολήν (-άς), Mat.19:17, Jhn.14:15 15:10, 1Ti.6:14, 1Jn.2:3-4 Jn 3:22 Jn 3:24 Jn 5:3, Rev.12:17 14:12; τ. λόγον (-ους), Jhn.8:51-52, 55 14:23-24 15:20 17:6, 1Jn.2:5, Rev.3:8, 10 22:7, 9; τ. νόμον, Act.15:5, Jas.2:10; τ. παράδοσιν, Mrk.7:9; τ. ἔργα, Rev.2:26; τ. γεγραμμένα, Rev.1:3 (cf. δια-, παρα-, συν-τηρέω) SYN.: φυλάσσω, implying custody and protection: τ. expresses the idea of watchful care and "may mark the result of which φ. is the means" (Thayer see word) (AS)

Usage: Occurs in 68 NT verses. KJV: hold fast, keep(- er), (pre-, re-)serve, watch See also: 1 Corinthians 7:37; John 8:55; 1 Peter 1:4.

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'.

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.

παυλον Paulos G3972 "Paul" Noun-ASM

Paul, originally named Saul, was a Roman apostle who wrote many letters in the New Testament, including Romans and 1 Corinthians. He is a key figure in the early Christian church.

Definition: Παῦλος, -ου, ὁ (Lat. Paulus), __1. Sergius Paulus: Act.13:7. __2. the Apostle Paul (cf. Σαῦλος): Act.13:9, and frequently throughout Ac., Rom.1:1, 1Co.1:1, al., 2Pe.3:15. (AS)

Usage: Occurs in 159 NT verses. KJV: Paul, Paulus See also: 1 Corinthians 1:1; Acts 20:37; Romans 1:1.

εχειν echō G2192 "to have/be" Verb-PAN

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

τε te G5037 "and/both" Particle

A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.

Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.

ανεσιν anesis G425 "rest" Noun-ASF

This word means rest or relief, like a break from hard work or troubles, as seen in Acts 24:23 and 2 Corinthians 2:12.

Definition: ἄνεσις, -εως, ἡ (ἀνίημι), [in LXX: 2Es.4.22 (שָׁלוּ), 2Ch.23:15, I Est.4:62, Wis.13:13, Sir.15:20 26:10 * ;] a loosening, relaxation: Act.24:23 (RV, indulgence; cf. MM, VGT, see word); by St. Paul, opposite to θλίψις, expressed or understood, relief: 2Co.2:12 7:5 8:13, 2Th.1:7.† SYN.: ἀνάπαυσις (which see).† (AS)

Usage: Occurs in 5 NT verses. KJV: eased, liberty, rest See also: 2 Corinthians 2:13; 2 Corinthians 8:13; Acts 24:23.

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.

μηδενα mēdeis G3367 "nothing" Adj-ASM-N

Means nothing or no one, used in the Bible to emphasize the absence of something, like in Matthew 16:20 where Jesus tells his disciples to tell no one about him.

Definition: μηδείς, -δεμία, -δέν (and -θέν, Act.27:33, a Hellenistic form; see Bl., 6, 7; Thackeray, Gr., 58) related to οὐδείς as μή to οὐ, no, none, no one; neut., nothing: Mat.16:20, Mrk.5:43 6:8, Luk.3:14, Act.8:24, Rom.13:8, al.; with genitive, Act.4:17 24:23; neut. accusative, μηδέν, adverbially, in no respect, Act.10:20 11:12; as accusative obj. after verb, βλάπτειν, Luk.4:35; ὠφελεῖσθαι, Mrk.5:26; ὑστερεῖν, 2Co.11:5; μεριμνᾶν, Php.4:6; in double negation, strengthening the denial, μηκέτι μ., Mrk.11:14, Act.4:17; μὴ . . . μηδέν (μηδένα, μηδεμίαν), 2Co.13:7, 2Th.2:3, 1Pe.3:6 μηθείς, see. μηδείς (AS)

Usage: Occurs in 88 NT verses. KJV: any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay See also: 1 Corinthians 1:7; Acts 28:6; 1 Peter 3:6.

κωλυειν kōluō G2967 "to prevent" Verb-PAN

To prevent or stop something from happening, often used to describe hindering or forbidding someone. In the Bible, it appears in Matthew 19:14 and Acts 8:36. It means to restrain or withhold something.

Definition: κωλύω (κόλος), [in LXX for כָּלָא, מָנַע, etc. ;] to hinder, restrain, forbid, withhold: with accusative and inf., Mat.19:14, Luk.23:2, Act.8:36 16:6 24:23, 1Th.2:16, Heb.7:23; inf. om., Mrk.9:38-39 10:14, Luk.9:49-50 11:52 18:16, Act.11:17, Rom.1:13, 3Jn.10; accusative om., 1Ti.4:3; with accusative of person(s) and genitive of thing(s), Act.27:43; with accusative of thing(s), 1Co.14:39, 2Pe.2:16; id. before τοῦ μή, Act.10:47; id. before ἀπό (like Heb. מִן כָּלָא, Gen.23:6, al.), Luk.6:29 (cf. δια-κωλύω).† (AS)

Usage: Occurs in 23 NT verses. KJV: forbid, hinder, keep from, let, not suffer, withstand See also: 1 Corinthians 14:39; Hebrews 7:23; Romans 1:13.

των ho G3588 "the/this/who" Art-GPM

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'.

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.

ιδιων idios G2398 "one's own/private" Adj-GPM

Something that is one's own is private or personal, like in Matthew where Jesus is alone with his disciples.

Definition: ἴδιος, -α, -ον (in Attic usually -ος, -ον), [in LXX chiefly for of person(s) suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ ;] __1. one's own; __(a) of that which is private and personal (in cl. opposite to κοινός, δημόσιος; cf. infr. 3); __(b) of property, friends, home, country, etc. (in cl. opposite to ἀλλότριος; in late writers often, like ἑαυτοῦ, with weakened sense, see M, Pr., 87ff.; Deiss., BS, 123f.): Luk.6:41, Jhn.1:42 5:43, Act.2:6 20:28, 1Co.11:21, Gal.6:5, 2Ti.1:9, Heb.7:27, Ju 6, al.; πράσσειν τὰ ἴ., 1Th.4:11; κατὰ τὰς ἰ. ἐπιθυμίας, 2Ti.4:3; οἱ ἴδιοι, Jhn.1:11 (M, Pr., 90f.; Field, Notes, 84) 13:1, Act.4:23, 1Ti.5:8; τὰ ἴδια, one's home (Field, Notes, l.with), Luk.18:28, Jhn.1:11 16:32 19:27. __2. peculiar, distinct, appropriate, proper: τὸ ἴ. σῶμα, 1Co.15:38; ἐν τ. ἰ. τάγματι, 1Co.15:23; εἰς τ. τόπον τ. ἴ., Act.1:25; = αὐτοῦ (see Deiss., ut. supr.), Mat.22:5, Jhn.1:42 (cf. Wis.10:1). __3. Adverbially (see supr., 1 (a); and cf. WM, 739:2); __(a) ἰδίᾳ, severally, separately: 1Co.12:11; __(b) κατ᾽ ἰδίαν, apart, privately, in private: Mat.14:13, 23 20:17, Mrk.4:34 7:33, Luk.10:23, Act.23:19, al. (AS)

Usage: Occurs in 109 NT verses. KJV: X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own) See also: 1 Corinthians 3:8; Galatians 6:5; 1 Peter 3:1.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

υπηρετειν hupēreteō G5256 "to serve" Verb-PAN

This word means to serve or minister to someone, like in Acts 13:36 where it describes serving others. It involves being a subordinate or subserving someone, often in a humble or supportive role.

Definition: ὑπηρετέω, -ῶ (ὑπηρέτης) [in LXX: Wis.16:21, 24-25 19:6, Sir.39:4 * ;] prop., to serve as rower on a ship (Diod., al.). In cl. always metaphorically, to minister to, serve: with dative of person(s), Act.13:36 20:34 24:23.† (AS)

Usage: Occurs in 3 NT verses. KJV: minister (unto), serve See also: Acts 13:36; Acts 20:34; Acts 24:23.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

προσερχεσθαι proserchomai G4334 "to come near/agree" Verb-PNN

To approach or come near, like when people visited Jesus in Matthew 4:11 and Luke 9:42, or when we draw near to God in Hebrews 12:18 and 22

Definition: προσ-έρχομαι [in LXX for קָרַב, נָגַשׁ, etc. ;] to approach, draw near: absol., Mat.4:11, Luk.9:42, al.; with infin., Mat.24:1, al.; with dative loc., Heb.12:18, 22; dative of person(s), Mat.5:1, and freq., Jhn.12:21, al.; ptcp., προσελθών, with indic., Mat.8:2, and freq., Mrk.1:31, Luk.7:14, al.; π. αὐτῷ, with indic., Mat.4:3, Mrk.6:35, Metaphorical, __(a) of approaching God: absol. (Lev.21:17, Deu.21:5, al.), Heb.10:1, 22; τ. θεῷ, Heb.7:25 11:6; τ. θρόνῳ τ. χάριτος, Heb.4:16; πρὸς Χριστόν, 1Pe.2:4; __(b) in sense not found elsewhere (Field, Notes, 211), to consent to: ὑγιαίνουσι λόγοις, 1Ti.6:3 (AS)

Usage: Occurs in 90 NT verses. KJV: (as soon as he) come (unto), come thereunto, consent, draw near, go (near, to, unto) See also: 1 Peter 2:4; Matthew 9:14; Hebrews 4:16.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Acts 24:23

Show Verse Quote Highlights

Context
Cross References
Acts 24:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 24:23
Jamieson-Fausset-Brown on Acts 24:23
Matthew Poole's Commentary on Acts 24:23
Trapp's Commentary on Acts 24:23
Ellicott's Commentary on Acts 24:23
Adam Clarke's Commentary on Acts 24:23
Cambridge Bible on Acts 24:23
Barnes' Notes on Acts 24:23
Whedon's Commentary on Acts 24:23
Sermons on Acts 24:23

Context — The Verdict Postponed

21unless it was this one thing I called out as I stood in their presence: ‘It is concerning the resurrection of the dead that I am on trial before you today.’” 22Then Felix, who was well informed about the Way, adjourned the hearing and said, “When Lysias the commander comes, I will decide your case.”

23He ordered the centurion to keep Paul under guard, but to allow him some freedom and permit his friends to minister to his needs.

24After several days, Felix returned with his wife Drusilla, who was a Jewess. He sent for Paul and listened to him speak about faith in Christ Jesus. 25As Paul expounded on righteousness, self-control, and the coming judgment, Felix became frightened and said, “You may go for now. When I find the time, I will call for you.”

Cross References

	Reference	Text (BSB)
1	Acts 28:16	When we arrived in Rome, Paul was permitted to stay by himself, with a soldier to guard him.
2	Acts 27:3	The next day we landed at Sidon, and Julius treated Paul with consideration, allowing him to visit his friends and receive their care.
3	Proverbs 16:7	When a man’s ways please the LORD, He makes even the man’s enemies live at peace with him.
4	Acts 23:35	he said, “I will hear your case when your accusers arrive.” Then he ordered that Paul be kept under guard in Herod’s Praetorium.
5	Acts 24:26	At the same time, he was hoping that Paul would offer him a bribe. So he sent for Paul frequently and talked with him.
6	Acts 23:16	But when the son of Paul’s sister heard about the plot, he went into the barracks and told Paul.
7	Acts 21:8–14	Leaving the next day, we went on to Caesarea and stayed at the home of Philip the evangelist, who was one of the Seven. He had four unmarried daughters who prophesied. After we had been there several days, a prophet named Agabus came down from Judea. Coming over to us, he took Paul’s belt, bound his own feet and hands, and said, “The Holy Spirit says: ‘In this way the Jews of Jerusalem will bind the owner of this belt and hand him over to the Gentiles.’” When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. Then Paul answered, “Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus.” When he would not be dissuaded, we fell silent and said, “The Lord’s will be done.”
8	Acts 28:31	Boldly and freely he proclaimed the kingdom of God and taught about the Lord Jesus Christ.

Acts 24:23 Summary

This verse tells us that even when we are in difficult situations, God can still provide for our needs and give us opportunities to share His love with others. Paul, who was in prison, was given some freedom and allowed to have his friends care for him, showing that God is always with us and can use anyone to help us. As it says in Matthew 6:33, when we seek first God's kingdom, He will provide for our needs, and as seen in Acts 16:25-34, He can even use our difficult circumstances to share the Gospel with others. By trusting in God's sovereignty, we can have peace and confidence, even in the midst of challenging circumstances, knowing that He is working all things for our good, as promised in Romans 8:28.

Frequently Asked Questions

Why did the centurion give Paul some freedom while he was under guard?

The centurion was following the orders of Felix, who wanted to allow Paul's friends to minister to his needs, showing that even in imprisonment, God can provide for our needs and give us opportunities to share the Gospel, as seen in Acts 16:25-34 where Paul and Silas sang hymns in prison.

What does it mean to 'minister to his needs' in this context?

Ministering to Paul's needs likely included providing him with food, clothing, and other necessities, as well as spiritual support and encouragement, similar to how the early church cared for one another in Acts 2:45 and Acts 4:32-35.

How does this verse show God's sovereignty in Paul's life?

This verse demonstrates God's sovereignty in Paul's life by showing how He used Felix, a secular leader, to provide for Paul's needs, even in the midst of imprisonment, much like how God used Pharaoh to provide for Joseph in Genesis 41:37-45.

What can we learn from Paul's experience about trusting God in difficult circumstances?

Paul's experience teaches us to trust God in difficult circumstances, just as he did, and to remember that God is able to use anyone and any situation to provide for our needs and further His kingdom, as seen in Romans 8:28 and Philippians 4:13.

Reflection Questions

How can I, like Paul, trust God to provide for my needs even in the midst of challenging circumstances?
What are some ways that God has used difficult situations in my life to further His kingdom, and how can I be more aware of His work in these situations?
In what ways can I, like Paul's friends, minister to the needs of others who are going through difficult times, and how can I be more intentional about doing so?
How can I, like Felix, be more open to hearing the Gospel and learning about God's plan for my life, and what are some ways that I can create opportunities for others to share the Gospel with me?

Gill's Exposition on Acts 24:23

And he commanded a centurion to keep Paul,.... In custody, to watch and guard him, and look after him, that he went not away, since he was neither condemned nor acquitted; and therefore must be

Jamieson-Fausset-Brown on Acts 24:23

And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.

Matthew Poole's Commentary on Acts 24:23

To let him have liberty; not so confined as to be kept in a dungeon, or more inward prison; but to have the liberty of the prison, yet so as with a chain about him; as appears, . Acquaintance; relations or disciples; for there was a church at Caesarea, 21:8. When it is expedient for us, God can add the comforts of these outward enjoyments, relations and friends, unto us; and that his and our enemies shall contribute towards it.

Trapp's Commentary on Acts 24:23

23 And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. Ver. 23. And to let him have liberty] This shows that Felix himself found that it was malice, more than matter, that moved the Jews to prosecute. And the same perhaps is hinted in the former verse, "having more perfect knowledge of that way;" that is, as some sense it, being well acquainted with their courses, and knowing it to be their common practice to accuse innocent men of mere spite. But why then did not Felix punish those malicious men, and let Paul go? why is he still a prisoner, though a free prisoner, under a keeper, or with some chain on him? Oh, it is a mercy to have judges modo velint quae possint, modo audeant quae sentiant, so they be willing to do what they may, and dare do what they judge fit to be done. (Cic. pro Milone.)

Ellicott's Commentary on Acts 24:23

(23) And he commanded a centurion to keep Paul.—More accurately, the centurion—either the officer in whose custody he had been placed by Lysias, or the one who had the special charge of the prisoners waiting for trial. The favourable impression made on Felix is shown by the unusual leniency with which the prisoner was treated. The attribute of “clemency,” on which the orator had complimented Felix, was not altogether dead, but it was shown to the accused and not to the accusers.

Adam Clarke's Commentary on Acts 24:23

Verse 23. He commanded a centurion to keep Paul] He gave him into the custody of a captain, by whom he was most likely to be well used: and to let him have liberty; he freed him from the chains with which he was bound to the soldiers, his keepers. See Clarke on Acts 21:33. And that he should forbid none of his acquaintance, τωνιδιων, of his own people, his fellow apostles, and the Christians in general, to minister or come unto him; to furnish him with any of the conveniences and comforts of life, and visit him as often as they pleased. This was an ample proof that Felix found no evil in him; and he would certainly have dismissed him but for two reasons: 1. He wanted to please the Jews, who, he knew, could depose grievous things against his administration. 2. He hoped to get money from the apostle, or his friends, as the purchase of his liberty.

Cambridge Bible on Acts 24:23

23. And he commanded a centurion] The Greek noun has the article, therefore the Rev. Ver. gives “the centurion.” It might perhaps be one of the two whom Lysias had put in charge of the conveyance of Paul (Acts 23:23). One might be appointed to go on to Cæsarea, while the other returned with the larger part of the convoy from Antipatris.to keep Paul] The best MSS. omit the proper name. Read (with Rev. Ver.) “that he should be kept in charge.” The verb only conveys the idea of safe keeping, not of severe detention, and it is clear that for some reason Felix shewed himself well-disposed towards the Apostle. Either his conscience moved him, or his hope of gain, or perhaps the flattery and compliments of Tertullus had overshot their mark.and to let him have liberty] Better, “and should have indulgence.” That is, there should be a relaxation of prison rules in his case.and that he should forbid none of his acquaintance] In order to join on better with the previous clause, read (with Rev. Ver.) “and not to forbid any of his friends.” The original has a word stronger than “acquaintance.” It refers more particularly to such matters as country, home, family and friends, which are specially a man’s own. Here from our limited knowledge we are only able to think of Philip the Evangelist who would be particularly a friend of St Paul, but he had been more than once before in Cæsarea, and he had no doubt made himself known there as in other places. Those unnamed disciples of Cæsarea (Acts 21:16) would be among those who had a warm interest in St Paul, and it is clear from St Luke’s language that there were friends at hand and ready to visit the Apostle when they were allowed.to minister or come unto him] The best MSS. have no Greek for “or come.” The verb “minister” implies the doing of those services of which a prisoner even under such liberal conditions must ever stand in need. They would be his means of communication with the outer world. And the cupidity of Felix may have suggested that through these friends the means might be supplied for purchasing the Apostle’s release.

Barnes' Notes on Acts 24:23

And he commanded ... - It is evident from this verse that Felix was disposed to show Paul all the favors that were consistent with his safe keeping.

Whedon's Commentary on Acts 24:23

23. Keep Paul—(Note Acts 23:25.)

Sermons on Acts 24:23

	Sermon	Description
	The Delays of Life by Warren Wiersbe	In this sermon, the preacher discusses the concept of delays in God's plan. He emphasizes that delays are a part of God's plan and serve to fulfill His purposes. The preacher also
	Book of Acts Series - Part 45 \| Sailing Against the Wind by Jim Cymbala	In this sermon, the speaker focuses on the story of Paul's journey to Rome as described in Acts 27. He highlights Paul's unwavering faith and fellowship with God, despite facing nu
	The Crown of Righteousness by E.L. Bevir	E.L. Bevir preaches about the apostle Paul's unjust imprisonment and impending death, highlighting the lack of justice he faced from both the Roman Empire and fellow Christians. De
	The Ministry of Refreshing Others by David Wilkerson	This sermon emphasizes the ministry of refreshing others, highlighting the importance of believers having a ministry and being used by God to bring comfort and refreshment to those
	The Ministry of Refreshing by David Wilkerson	David Wilkerson emphasizes the vital role of believers in the ministry of refreshing one another, as illustrated in Acts 27 and 2 Timothy. He highlights the example of Onesiphorus,
	Placing Your Enemies in the Hands of God by Carter Conlon	In this sermon, the preacher emphasizes the importance of listening to God's word in order to receive His blessings. He tells a story using the imagery of different trees represent
	A Life of Peace by Zac Poonen	This sermon emphasizes the importance of pursuing a life of peace in three key areas: peace with God inwardly, peace with all men, and peace in circumstances and relationships. It