Acts 28:20

Acts 28:20 in Multiple Translations

Berean Standard Bible BSB

So for this reason I have called to see you and speak with you. It is because of the hope of Israel that I am bound with this chain.”

King James Version KJV

For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

American Standard Version ASV

For this cause therefore did I entreat you to see and to speak with me: for because of the hope of Israel I am bound with this chain.

Bible in Basic English BBE

But for this reason I sent for you, to see and have talk with you: for because of the hope of Israel I am in these chains.

Free Bible Version FBV

That's why I asked to see you, and talk to you, because it is on account of the hope of Israel that I am chained up like this.”

Geneva Bible 1599 GNV

For this cause therefore haue I called for you, to see you, and to speake with you: for that hope of Israels sake, I am bound with this chaine.

Young's Literal Translation YLT

for this cause, therefore, I called for you to see and to speak with [you], for because of the hope of Israel with this chain I am bound.'

World English Bible WEB

For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain.”

Noah Webster Bible WBS

For this cause therefore have I called for you, to see you , and to speak with you : because that for the hope of Israel I am bound with this chain.

Douay-Rheims 1899 DRV

For this cause therefore I desired to see you, and to speak to you. Because that for the hope of Israel, I am bound with this chain.

Translation for Translators T4T

So I have requested you to come here so that I can tell you why I am a prisoner. It is because I believe in [MTY] our Messiah, the one God long ago promised to send to us (inc) Jews.”

Plain English Version PEV

So I asked you to come here now. I want to meet you, and I want to tell you my story. You see, I believe in the man that we are all waiting for. He is the man that God promised to send to us Israel people. But our leaders of Israel didn’t agree with me, and that is the reason why I’m a prisoner now, tied up with this chain.” That is what Paul told the Jewish leaders in Rome.

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Berean Amplified Bible — Acts 28:20

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Acts 28:20 Interlinear (Deep Study)

BIB

GRK δια ταυτην ουν την αιτιαν παρεκαλεσα υμας ιδειν και προσλαλησαι ενεκεν γαρ της ελπιδος του ισραηλ την αλυσιν ταυτην περικειμαι

δια dia G1223 through/because of Prep

ταυτην ohutos G3778 this/he/she/it Dem-ASF

ουν oun G3767 therefore/then Conj

την ho G3588 the/this/who Art-ASF

αιτιαν aitia G156 cause/charge Noun-ASF

παρεκαλεσα parakaleō G3870 to plead/comfort Verb-AAI-1S

υμας su G4771 you Pron-2AP

ιδειν horaō G3708 to see: see Verb-2AAN

και kai G2532 and Conj

προσλαλησαι proslaleō G4354 to talk to/with Verb-AAN

ενεκεν heneka, ehineken G1752 because of Prep

γαρ gar G1063 for Conj

της ho G3588 the/this/who Art-GSF

ελπιδος elpis G1680 hope Noun-GSF

του ho G3588 the/this/who Art-GSM

ισραηλ Israēl G2474 Israel Noun-PRI

την ho G3588 the/this/who Art-ASF

αλυσιν halusis G254 chain Noun-ASF

ταυτην ohutos G3778 this/he/she/it Dem-ASF

περικειμαι perikeimai G4029 to surround Verb-PNI-1S

Greek Word Study

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Greek Word Reference — Acts 28:20

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

ταυτην ohutos G3778 "this/he/she/it" Dem-ASF

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

την ho G3588 "the/this/who" Art-ASF

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.

αιτιαν aitia G156 "cause/charge" Noun-ASF

A cause or charge is a reason or motive for something, like in Matthew 19:3 where the Pharisees question Jesus about divorce.

Definition: αἰτία, -ας, ἡ, [in LXX: Gen.4:13 (עָוֹן), Pro.28:17 (עָשַׁק), and frequently in Wi, II, III Mac ;] __1. cause, reason, occasion, case: Mat.19:3, Luk.8:47, Act.10:21 22:24 28:20, 2Ti.1:6,12, Tit.1:13, Heb.2:11 ; εἰ οὕτως ἐστιν ἡ αἰ. (cf. Lat. si ita res se habet, and see MM. VGT, see word), Mat.19:10. __2. In forensic sense, __(a) accusation: Act.25:18,27; __(b) cause for punishment, crime: Mat.27:37, Mrk.15:26, Jhn.18:38 19:4,6, Act.13:28 23:28 28:18. † SYN.: ἔλεγχος, a charge, whether moral or judicial, which has been proven, αἰ. is an accusation simply, false or true. (AS)

Usage: Occurs in 20 NT verses. KJV: accusation, case, cause, crime, fault, (wh-)ere(-fore) See also: 2 Timothy 1:6; Hebrews 2:11; Titus 1:13.

παρεκαλεσα parakaleō G3870 "to plead/comfort" Verb-AAI-1S

To plead with or comfort someone, as Jesus did with his disciples in Matthew 26:53 when he told them to have faith. This word can also mean to invoke or call on someone for help or guidance.

Definition: παρακαλέω, -ῶ, [in LXX chiefly for נחם ni., pi. ;] __1. to call to one, call for, summon: Act.28:20 (R, mg.; R, txt., entreat); hence (of the gods: Dem., Xen., al.), to invoke, call on, beseech, entreat: τ. πατέρα μου, Mat.26:53; τ. κύριον, 2Co.12:8; in late writers (Polyb., Diod., al.; rarely in LXX; in π., see Deiss., LAE, 176.14), also of men: absol., Phm 9; with accusative, Mat.8:5, Mrk.1:40, Act.16:9, al.; with inf., Mrk.5:17, Luk.8:41, Act.8:31, al.; before ἵνα (see M, Pr., 205, 208), Mt 14"36, Mrk.5:18, Luk.8:31, al. __2. to admonish, exhort: absol., Luk.3:18, Rom.12:8, 2Ti.4:2, al.; with accusative, Act.15:32, 1Th.2:11, Heb.3:13, al.; id. before inf., Act.11:23, Rom.12:1, Php.4:2, 1Th.4:10, al.; before ἵνα (see M, Pr., l.with), 1Co.1:10, 2Co.8:6, 1Th.4:1, al. __3. to cheer, encourage, comfort (Plut., LXX: Jb 43, Isa.35:3, Sir.43:24, al.): with accusative, 2Co.1:6, Eph.6:22, Col.2:2, al.; id. before ἐν, 1Th.4:18; διά, 2Co.1:4; pass., Mat.5:4, Luk.16:25, Act.20:12. SYN.: παραμυθέω (cf. M, Th., 25). (AS)

Usage: Occurs in 104 NT verses. KJV: beseech, call for, (be of good) comfort, desire, (give) exhort(-ation), intreat, pray See also: 1 Corinthians 1:10; Acts 20:12; 1 Peter 2:11.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ιδειν horaō G3708 "to see: see" Verb-2AAN

This word means 'to see' or 'to perceive', and can also mean 'to attend to' or 'to experience', like in Mark 6:38 and John 1:46. It's a key word for understanding and perceiving things.

Definition: ὁράω, -ῶ, [in LXX chiefly for ראה, also for חזה, etc. ;] in "durative" sense (hence aor. act., εἶδον, pass., ὤφθην, fut., ὄψομαι, from different roots; see M, Pr., 110f.), to see (in colloq. even the present is rare, its place being generally taken by θεωρέω, see BL, §24). __1. Of bodily vision, to see, perceive, behold: absol., Mrk.6:38, al.; ἔρχου καὶ ἴδε, Jhn.1:46, al.; before ὅτι, Mrk.2:16, al.; with accusative, Mat.2:2, Mrk.1:10 16:7, Gal.1:19, al.; θεόν, Jhn.1:18, 1Jn.4:20, al. __2. to see with the mind, perceive, discern: absol, Rom.15:21; with accusative of thing(s), Mat.9:2 27:54, Act.8:23, Col.2:18, al. __3. to see, take heed, beware: ὅρα μή, with aor. subjc., Mat.8:4 18:10, Mrk.1:44, 1Th.5:15; id., sc. μὴ ποήσῃς, Rev.19:10 22:9 (Bl., §81, 1); before imperat. Mat.9:30 16:6, Mrk.8:15 __4. to experience: τ. θάνατον, Luk.2:26, Heb.11:5; ζωήν, Jhn.3:36; τ. διαφθοράν, Act.2:27. __5. to visit: with accusative of person(s), Luk.8:20, Jhn.12:21, Rom.1:11, al.; with accusative loc, Act.19:21. __6. to see to, care for: Mat.27:4, Act.18:15 (cf. ἀφ-, καθ-, προ-, συν-οράω). SYN.: see: βλέπω. (AS)

Usage: Occurs in 605 NT verses. KJV: behold, perceive, see, take heed See also: 1 Corinthians 2:9; Acts 16:40; 1 Peter 1:8.

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.

προσλαλησαι proslaleō G4354 "to talk to/with" Verb-AAN

To talk to or with someone means to converse and communicate with them, as seen in Acts 28:20 and 13:43. This involves speaking and listening to each other, often with the goal of understanding or building a relationship.

Definition: προσ-λαλέω, -ῶ [in LXX: Exo.4:16 AB2 (דָבַר pi.), Wis.13:17 * ;] to speak to: Act.28:20; with dative of person(s), Act.13:43.† (AS)

Usage: Occurs in 2 NT verses. KJV: speak to (with) See also: Acts 13:43; Acts 28:20.

ενεκεν heneka, ehineken G1752 "because of" Prep

Because of means on account of something, like doing something for a reason or because of a person, as seen in Matthew 5:10-11 and Luke 6:22.

Definition: ἕνεκα (so Mat.19:5, Luk.6:22, Act.19:32 26:21; elsewhere, prop, only before a vowel, ἕνεκεν; εἵνεκεν, originally Ionic: Luk.4:18 18:29, Act.28:20, 2Co.3:10), prep. with genitive, on account of, because of: Mat.5:10-11 16:25 19:29, Mrk.8:35, Luk.6:22, Act.28:20, Rom.8:36, 2Co.3:10; ἕ. τούτου, Mat.19:5; υούτων, Act.26:21; τίνος ἕ., Act.19:32; before τοῦ, with inf., 2Co.7:12; οὗ ἕν., Luk.4:18 (AS)

Usage: Occurs in 23 NT verses. KJV: because, for (cause, sake), (where-)fore, by reason of, that See also: 2 Corinthians 3:10; Mark 10:7; Romans 8:36.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

της ho G3588 "the/this/who" Art-GSF

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.

ελπιδος elpis G1680 "hope" Noun-GSF

Hope or expectation, as in 2 Corinthians 1:6 and Acts 16:19, where it refers to trusting in God's goodness.

Definition: ἐλπίς (ἑλ-, Rom.8:20, WH, see Bl., § 4, 3; M, Pr., 44), -ίδος, ἡ [in LXX for בָּטַח and its derivatives, תִּקְוָה (frequently in Jb), etc. ;] expectation (in cl., rarely of evil, mostly of good, and so always in NT), hope; __1. of hope in general: 2Co.1:6; with genitive obj., Act.16:19; art. inf., Act.27:20, 1Co.9:10; παρ᾽ ἐλπίδα, Rom.4:18; ἐπ᾽ ἐλπίδι, 1Co.9:10. __2. Of religious hope: ἐπ᾽ ἐλπίδι, Act.2:26 26:6, Rom.4:18 8:20, Tit.1:2; τῇ ἐ. ἐσώθημεν, Rom.8:24; κατ᾽ ἐλπίδα ζωῆς αἰωνίου, Tit.3:7; of the Messianic hope of Israel, Act.23:6 26:6-7 28:20; of Christian hope, Rom.5:2-5 12:12 15:4, 13, 1Co.13:13, 2Th.2:16, Heb.3:6 6:11 7:19 10:23, 1Pe.1:3 1:21 3:15; with genitive obj., Rom.5:2, Col.1:27, 1Th.1:3 5:8, Tit.1:2; with genitive of that on which the hope is based, Act.26:6, Eph.1:18 4:4, Col.1:23; ὁ θεὸς τῆς ἐ., Rom.15:13; ἔχειν ἐ. (= cl. ἐλπίζειν), Act.24:15, Rom.15:4, 2Co.3:12 10:15, Eph.2:12, 1Th.4:13; before ἐπί, with dative, 1Jn.3:3; εἰς, Act.24:15; ὅτι, Rom.8:20, Php.1:20-21. Meton., __(a) of the author or ground of hope (cl.): 1Th.2:19, 1Ti.1:1; with genitive obj., Col.1:27; __(b) of the thing hoped for: Gal.5:5, Col.1:5, Tit.2:13, Heb.6:18 (Cremer, 252, 712).† (AS)

Usage: Occurs in 48 NT verses. KJV: faith, hope See also: 1 Corinthians 9:10; Colossians 1:23; 1 Peter 1:3.

του ho G3588 "the/this/who" Art-GSM

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.

ισραηλ Israēl G2474 "Israel" Noun-PRI

Refers to Israel, the adopted name of Jacob, including his descendants, as seen in Matthew 2:6 and Acts 7:42.

Definition: Ἰσραήλ (FlJ, Ἰσράηλος, -ου), ὁ indecl. (Heb. יִשְׂרָאֵל, Gen.32:28), Israel: ὁ οἶκος Ἰ., Act.7:42 (LXX), al.; λαός, Act.4:10; υὁοί, Act.5:21, al.; αἱ φυλαὶ τοῦ Ἰ., Mat.19:28, al. By meton., for the Israelites, Mat.2:6, Luk.1:54, Rom.11:2, al.; ὁ λαὸς Ἰ., Act.4:10; γῆ Ἰ., Mat.2:20-21; βασιλεὺς Ἰ., Mat.27:42, Jhn.1:50; ἡ ἐλπὶς τοῦ Ἰ., Act.28:20; ὁ Ἰ. τοῦ θεοῦ (of Christians), Gal.6:16; ὁ Ἰ. κατὰ σάρκα, 1Co.10:18 (AS)

Usage: Occurs in 67 NT verses. KJV: Israel See also: 1 Corinthians 10:18; Luke 2:34; Hebrews 8:8.

την ho G3588 "the/this/who" Art-ASF

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.

αλυσιν halusis G254 "chain" Noun-ASF

A chain or bond, this word is used to describe physical restraints in the Bible, like in Mark 5:3-4 and Acts 12:6-7. It also symbolizes spiritual bondage.

Definition: ἅλυσις, -εως, ἡ [in LXX: Wis.17:17 * ;] a chain, bond: Mrk.5:3-4, Luk.8:29, Act.12:6-7 21:33 28:20, Eph.6:20, 2Ti.1:16, Rev.20:1.† (AS)

Usage: Occurs in 10 NT verses. KJV: bonds, chain See also: 2 Timothy 1:16; Ephesians 6:20; Revelation 20:1.

ταυτην ohutos G3778 "this/he/she/it" Dem-ASF

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

περικειμαι perikeimai G4029 "to surround" Verb-PNI-1S

To surround or encircle something, like a cloud of witnesses in Hebrews 12:1. It can also mean to be hampered or restricted by something.

Definition: περί-κειμαι [in LXX: Ep. Je 24, 58, 4Ma.12:3 * ;] __1. to lie round about: μύλος, λίθος (RV, were hanged about), Mrk.9:42, Luk.17:2; νεφος μαρτύρων, Heb.12:1. __2. to have around one, be clothed with: Act.28:20; figuratively, ἀσθένειαν, Heb.5:2.† (AS)

Usage: Occurs in 5 NT verses. KJV: be bound (compassed) with, hang about See also: Acts 28:20; Hebrews 12:1; Hebrews 5:2.

Study Notes — Acts 28:20

Show Verse Quote Highlights

Context
Cross References
Acts 28:20 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 28:20
Jamieson-Fausset-Brown on Acts 28:20
Matthew Poole's Commentary on Acts 28:20
Trapp's Commentary on Acts 28:20
Ellicott's Commentary on Acts 28:20
Adam Clarke's Commentary on Acts 28:20
Cambridge Bible on Acts 28:20
Barnes' Notes on Acts 28:20
Whedon's Commentary on Acts 28:20
Sermons on Acts 28:20

Context — Paul Preaches at Rome

18They examined me and wanted to release me, because there was no basis for a death sentence against me. 19But when the Jews objected, I was compelled to appeal to Caesar, even though I have no charge to bring against my nation.

20So for this reason I have called to see you and speak with you. It is because of the hope of Israel that I am bound with this chain.”

21The leaders replied, “We have not received any letters about you from Judea, nor have any of the brothers from there reported or even mentioned anything bad about you. 22But we consider your views worth hearing, because we know that people everywhere are speaking against this sect.”

Cross References

	Reference	Text (BSB)
1	Ephesians 6:20	for which I am an ambassador in chains. Pray that I may proclaim it fearlessly, as I should.
2	2 Timothy 2:9	for which I suffer to the extent of being chained like a criminal. But the word of God cannot be chained!
3	Acts 26:6–7	And now I stand on trial because of my hope in the promise that God made to our fathers, the promise our twelve tribes are hoping to realize as they earnestly serve God day and night. It is because of this hope, O king, that I am accused by the Jews.
4	Philippians 1:13	As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ.
5	Acts 26:29	“Short time or long,” Paul replied, “I wish to God that not only you but all who hear me this day may become what I am, except for these chains.”
6	Acts 24:15	and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.
7	Acts 23:6	Then Paul, knowing that some of them were Sadducees and others Pharisees, called out in the Sanhedrin, “Brothers, I am a Pharisee, the son of a Pharisee. It is because of my hope in the resurrection of the dead that I am on trial.”
8	Ephesians 4:1	As a prisoner in the Lord, then, I urge you to walk in a manner worthy of the calling you have received:
9	Acts 21:33	The commander came up and arrested Paul, ordering that he be bound with two chains. Then he asked who he was and what he had done.
10	Ephesians 3:1	For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles...

Acts 28:20 Summary

[In Acts 28:20, Paul explains that he is a prisoner because of his faith in Jesus Christ, who is the hope of Israel. This means that Paul believes Jesus is the Messiah who was promised to the Jewish people, and he is willing to suffer for sharing this message with others (see Romans 5:1-5). Paul wants to share this hope with the leaders he is speaking to, and he is not afraid to tell them about his faith, even though it has caused him trouble in the past (as seen in Acts 21:27-36). By sharing his story, Paul shows us that our faith in Jesus Christ can give us hope and courage, even in difficult situations (see Hebrews 11:1-3).]

Frequently Asked Questions

What is the 'hope of Israel' that Paul is referring to in Acts 28:20?

The 'hope of Israel' refers to the expectation of the Messiah and the salvation of Israel, as seen in Romans 11:26-27, which speaks of God's plan to save all Israel. This hope is rooted in the promises of the Old Testament, such as Isaiah 11:1-10, which foretells the coming of the Messiah.

Why is Paul bound with a chain?

Paul is bound with a chain because he was a prisoner of the Roman Empire, as mentioned in Acts 28:16, and was under house arrest, awaiting trial before Caesar. This was a result of the Jews objecting to his release, as seen in Acts 28:19.

What is Paul's purpose in speaking with the leaders in Acts 28:20?

Paul's purpose in speaking with the leaders is to share with them the reason for his imprisonment and to explain the hope of Israel, which is the core of his message, as seen in Acts 26:6-7. He wants to clarify that his actions and teachings are motivated by his faith in Jesus Christ, the Messiah of Israel.

How does Acts 28:20 relate to Paul's overall ministry?

Acts 28:20 is a culmination of Paul's ministry, which has been focused on sharing the gospel with both Jews and Gentiles, as seen in Romans 1:16. Despite facing opposition and persecution, Paul remains committed to his mission, as expressed in Philippians 3:12-14, and is willing to endure hardship for the sake of the gospel.

Reflection Questions

What does it mean to have hope in Jesus Christ, and how can I share this hope with others?
How can I, like Paul, remain faithful and committed to my faith despite facing challenges and opposition?
What does it mean to be bound by chains, yet still be free in Christ, as seen in Philippians 4:11-13?
How can I, in my own life, balance the desire to please others with the need to stand firm in my faith, as Paul does in Acts 28:20?

Gill's Exposition on Acts 28:20

For this cause therefore have I called for you,.... To let them know the true state of his case; that though he was a prisoner, it was not for any crime he had done, much less any of a capital

Jamieson-Fausset-Brown on Acts 28:20

For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

Matthew Poole's Commentary on Acts 28:20

For the hope of Israel: see 24:21. This hope is either, 1. Of the resurrection, as in the forementioned places; and ,7; or: 2. The Messiah; Christ is the hope of Israel, so they pretended for many ages, and him now Paul preached. I am bound with this chain; for though he had his liberty to go abroad, yet he was chained with his right hand to the soldier’ s left hand who went with him, and could not possibly be loosened unwittingly from him.

Trapp's Commentary on Acts 28:20

20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. Ver. 20. For the hope of Israel] That is, for the resurrection of the dead and that eternal life that Israel hopes and looks for. Hallucinantur philosophi, qui sapientem non metu solum sed et spe vacare vellent. Spes in terrenis incerti nomen boni, spes in divinis nomen est certissimi, Hebrews 11:1. Hope in God, saith every David to himself, Psalms 43:5. I am bound with this chain] At Rome, such prisoners as had liberty to go abroad, had a long chain, the one end whereof was fastened to their right hand, and the other end was tied to a soldier’ s left hand, who was to be his keeper. Thus was St Paul bound, likely.

Ellicott's Commentary on Acts 28:20

(20) For the hope of Israel I am bound with this chain.—The mention of “chain” in the singular agrees with the fact stated in Acts 28:30, that he was entrusted to the keeping of a single soldier. There is a certain touch of pathos in this appeal to his sufferings as a prisoner. (Comp. Ephesians 3:1; Ephesians 4:1; Ephesians 6:20.) The hope for which he suffered was two-fold: (1) the expectation of the Messiah as bringing in a kingdom of heaven, which was cherished by every Israelite; (2) the hope of a resurrection from the dead, which he proclaimed as attested by the resurrection which proved (Romans 1:3-4) that Jesus was the Christ, the Son of God. (See Notes on Acts 26:6-7.)

Adam Clarke's Commentary on Acts 28:20

Verse 20. For the hope of Israel I am bound, c.] As if he had said: This, and this alone, is the cause of my being delivered into the hands of the Romans I have proclaimed Jesus as the Messiah; have maintained that though he was crucified by the Jews, yet he rose again from the dead; and, through him, I have preached the general resurrection of mankind: this all Israel professes to hope for; and yet it is on this account that the Jews persecute me. Both the Messiah and the resurrection might be said to be the hope of Israel; and it is hard to tell which of them is here meant: see Acts 13:6; Acts 24:15; Acts 24:21; Acts 26:6. It is certain that, although the Jews believed in the general resurrection, yet they did not credit it in the manner in which Paul preached it; for he laid the foundation of the general resurrection on the resurrection of Christ.

Cambridge Bible on Acts 28:20

20. For this cause therefore have I called for you to see you, and to speak with you] [R. V. “did I intreat you to see and to speak with me”] As the marginal note in the R. V. shews, the A. V. may be a correct rendering of the Greek, and it is more probable that Paul would say that he wished to speak to the Jews than that he wished them to come and speak with him.because that for the hope of Israel I am bound with this chain] The hope of Israel is the general expectation of Messiah. In Jesus Paul believed that the expected Saviour had appeared, and for preaching this he had been attacked and made a prisoner. He held the same faith as all the Jews, only going in this matter farther than they in that he believed the ancient promise was now fulfilled. We can see from the reply of the Jews that they understood his position exactly.

Barnes' Notes on Acts 28:20

Because that for the hope of Israel - On account of the hope which the Jews cherish of the coming of the Messiah; of the resurrection; and of the future state. See this explained in the notes on Acts 23:6.

Whedon's Commentary on Acts 28:20

20. For this cause—From the fact of his being a true brother Jew in undeserved bonds. Hope of Israel—A deeper underlying cause, the real cause of his chain, is the hope of Israel, the Messiah.

Sermons on Acts 28:20

	Sermon	Description
	The Hope of Israel by T. Austin-Sparks	T. Austin-Sparks emphasizes that the 'Hope of Israel' is fundamentally centered on the Messiah, who is Jesus Christ. He explains that while Israel's hope was earthly and temporal,
	"Example and Testimony of the Early Christians on the Subject of War" by Jonathan Dymond	Steven Cole discusses the Greek word 'Perikeimai,' which means to surround or encircle, illustrating how it can hinder our progress in the Christian race, as depicted in Hebrews 12
	God's New Israel - Part 2 by T. Austin-Sparks	T. Austin-Sparks emphasizes that the 'Hope of Israel' is centered on the Messiah, who is Jesus Christ, fulfilling the promises and expectations of the Old Testament. He explains th
	Ambassadors for Christ by Leonard Ravenhill	Leonard Ravenhill emphasizes the profound responsibility and privilege of being an ambassador for Christ, as articulated by the Apostle Paul. He highlights that this role is not se
	1 Peter 2:18 by John Gill	John Gill emphasizes the Apostle Peter's instruction to servants to be submissive to their masters, regardless of whether they are good or harsh. He addresses the misconception amo
	The Man God Uses by Samuel Logan Brengle	Samuel Logan Brengle emphasizes that while many desire to be used by God, they must first ensure they are humble, teachable, and sanctified for His service. He compares God's searc
	Isolation by Charles E. Cowman	Charles E. Cowman preaches about the transformative power of being 'taken aside by Jesus' in times of solitude and confinement, drawing parallels to the experiences of Paul in pris