Acts 8:23

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Acts 8:23 in Multiple Translations

Berean Standard Bible BSB

For I see that you are poisoned by bitterness and captive to iniquity.”

King James Version KJV

For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

American Standard Version ASV

For I see that thou art in the gall of bitterness and in the bond of iniquity.

Bible in Basic English BBE

For I see that you are prisoned in bitter envy and the chains of sin.

Free Bible Version FBV

I can see that you are full of bitter envy, and chained down by your sin.”

Geneva Bible 1599 GNV

For I see that thou art in the gall of bitternes, and in the bonde of iniquitie.

Young's Literal Translation YLT

for in the gall of bitterness, and bond of unrighteousness, I perceive thee being.'

World English Bible WEB

For I see that you are in the poison of bitterness and in the bondage of iniquity.”

Noah Webster Bible WBS

For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

Douay-Rheims 1899 DRV

For I see thou art in the gall of bitterness, and in the bonds of iniquity.

Translation for Translators T4T

Turn away from your evil ways, because I perceive that you (sg) are extremely envious of us, and you are a slave of your continual desire to do evil! God will certainly punish you severely!”

Plain English Version PEV

I can see that you are jealous, and that you want to do bad things, and that those bad things are controlling you.”

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Berean Amplified Bible — Acts 8:23

BAB

Word Study

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Acts 8:23 Interlinear (Deep Study)

BIB

GRK εις γαρ χολην πικριας και συνδεσμον αδικιας ορω σε οντα

εις eis G1519 toward Prep

γαρ gar G1063 for Conj

χολην cholē G5521 gall Noun-ASF

πικριας pikria G4088 bitterness Noun-GSF

και kai G2532 and Conj

συνδεσμον sundesmos G4886 bond(age) Noun-ASM

αδικιας adikia G93 unrighteousness Noun-GSF

ορω horaō G3708 to see: see Verb-PAI-1S

σε su G4771 you Pron-2AS

οντα eimi G1510 to be Verb-PAP-ASM

Greek Word Study

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Greek Word Reference — Acts 8:23

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

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.

χολην cholē G5521 "gall" Noun-ASF

Gall refers to bile or a bitter substance, used in Matthew 27:34 to describe a drink given to Jesus before his crucifixion.

Definition: χολή, -ῆς, ἡ [in LXX for רֹאשׁ, לַעֲנָה, מְרֵרָה ;] gall: Mat.27:34 (here prob. = myrrh, cf. Mrk.15:23, see Swete, in l; DCG, i, 634); metaphorically, Act.8:23.† (AS)

Usage: Occurs in 2 NT verses. KJV: gall See also: Acts 8:23; Matthew 27:34.

πικριας pikria G4088 "bitterness" Noun-GSF

Bitterness refers to a strong, unpleasant feeling, like a bad taste, as in Romans 3:14. It can also describe a person's harsh or resentful attitude, as seen in Ephesians 4:31 and Hebrews 12:15.

Definition: πικρία, -ας, ἡ (πικρός), [in LXX chiefly for מַר and cognate forms ;] bitterness; __(a) of taste (Arist., Jer.15:17, al.); __(b) metaphorically, of temper, character, etc.: Rom.3:14 (LXX), Eph.4:31; ῥίζα πικρίας, Heb.12:15; χολὴ π., a malignant disposition, Act.8:23.† (AS)

Usage: Occurs in 4 NT verses. KJV: bitterness See also: Acts 8:23; Hebrews 12:15; Romans 3:14.

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.

συνδεσμον sundesmos G4886 "bond(age)" Noun-ASM

A bond or tie that holds things together, like ligaments in the body or a uniting principle. It is used in Colossians 2:19 to describe the bond of the body.

Definition: σύν-δεσμος, -ου, ὁ (συνδέω), [in LXX for קֶשֶׁר, קְטַר, etc. ;] that which binds together, a bond: of the ligaments of the body, Col.2:19. Metaphorical, σ. ἀδικίας, Act.8:23; τ. τελειότητος, Col.3:14; τ. εἰρήνης, Eph.4:3 (see Lft., Col., ll. with).† (AS)

Usage: Occurs in 4 NT verses. KJV: band, bond See also: Acts 8:23; Colossians 3:14; Ephesians 4:3.

αδικιας adikia G93 "unrighteousness" Noun-GSF

Unrighteousness means being morally wrong or unjust, as described in John 7:18 and Romans 1:18, where it refers to living a life that opposes God's standards.

Definition: ἀδικία, -ας, ἡ (ἄδικος), [in LXX for עָוֹן, פֶּשַׁע, עָוֶל, etc. ;] __1. injustice: Luk.18:6, Rom.9:14. __2. unrighteousness, iniquity: Jhn.7:18, Act.8:23, Rom.1:18, 29 2:8 6:13, 2Ti.2:19, 1Jn.1:9 5:17; opposite to ἀλήθεια, 1Co.13:6, 2Th.2:12; to δικαιοσύνη ], Rom.3:5; ἀπάτη τῆς ἀ., 2Th.2:10; μισθὸς ἀδικίας, Act.1:18, 2Pe.2:13,15; ἐγράται τῆς ἀ., Luk.13:27; μαμωνᾶς τῆς ἀ., Luk.16:9; κόσμος τῆς ἀ., Jas.3:6; οἰκονόμος τῆς ἀ., Luk.16:8. __3. = ἀδίκημα, an unrighteous act: ironically, a favour, 2Co.12:13; pl., Heb.8:12 (Cremer, 261; MM, VGT, see word). † (AS)

Usage: Occurs in 25 NT verses. KJV: iniquity, unjust, unrighteousness, wrong See also: 1 Corinthians 13:6; James 3:6; Hebrews 8:12.

ορω horaō G3708 "to see: see" Verb-PAI-1S

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.

σε su G4771 "you" Pron-2AS

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.

οντα eimi G1510 "to be" Verb-PAP-ASM

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

Study Notes — Acts 8:23

Show Verse Quote Highlights

Context
Cross References
Acts 8:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 8:23
Jamieson-Fausset-Brown on Acts 8:23
Matthew Poole's Commentary on Acts 8:23
Trapp's Commentary on Acts 8:23
Ellicott's Commentary on Acts 8:23
Adam Clarke's Commentary on Acts 8:23
Cambridge Bible on Acts 8:23
Barnes' Notes on Acts 8:23
Sermons on Acts 8:23

Context — Simon the Sorcerer

21You have no part or share in our ministry, because your heart is not right before God. 22Repent, therefore, of your wickedness, and pray to the Lord. Perhaps He will forgive you for the intent of your heart.

23For I see that you are poisoned by bitterness and captive to iniquity.”

24Then Simon answered, “Pray to the Lord for me, so that nothing you have said may happen to me.” 25And after Peter and John had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel in many of the Samaritan villages.

Cross References

	Reference	Text (BSB)
1	Isaiah 58:6	Isn’t this the fast that I have chosen: to break the chains of wickedness, to untie the cords of the yoke, to set the oppressed free and tear off every yoke?
2	Proverbs 5:22	The iniquities of a wicked man entrap him; the cords of his sin entangle him.
3	John 8:34	Jesus replied, “Truly, truly, I tell you, everyone who sins is a slave to sin.
4	Hebrews 12:15	See to it that no one falls short of the grace of God, and that no root of bitterness springs up to cause trouble and defile many.
5	Titus 3:3	For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another.
6	Lamentations 3:19	Remember my affliction and wandering, the wormwood and the gall.
7	2 Peter 2:19	They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has mastered him.
8	2 Peter 2:4	For if God did not spare the angels when they sinned, but cast them deep into hell, placing them in chains of darkness to be held for judgment;
9	Deuteronomy 32:32–33	But their vine is from the vine of Sodom and from the fields of Gomorrah. Their grapes are poisonous; their clusters are bitter. Their wine is the venom of serpents, the deadly poison of cobras.
10	Jeremiah 9:15	Therefore this is what the LORD of Hosts, the God of Israel, says: “Behold, I will feed this people wormwood and give them poisoned water to drink.

Acts 8:23 Summary

[This verse means that when we let bitterness and sin control our hearts, it can poison us and separate us from God. As it says in Acts 8:23, being poisoned by bitterness and captive to iniquity is a serious condition that requires repentance and turning to God. We can be set free from this bondage by seeking forgiveness and cleansing through faith in Jesus Christ, as described in 1 John 1:9. By turning to God and seeking His forgiveness, we can be restored and renewed, and live a life that is pleasing to Him, as encouraged in Romans 6:16-18.]

Frequently Asked Questions

What does it mean to be poisoned by bitterness?

To be poisoned by bitterness means to be deeply affected by resentment, anger, or hurt, which can lead to a hardened heart and separation from God, as seen in Acts 8:23, and warned against in Hebrews 12:15.

What is iniquity and how can we be captive to it?

Iniquity refers to wickedness or sin, and being captive to it means being controlled by sinful desires and behaviors, as described in Romans 6:16, and warned against in Acts 8:23.

How can we recognize if we are poisoned by bitterness or captive to iniquity?

We can recognize the signs of bitterness and iniquity by examining our hearts and actions, as encouraged in Psalm 139:23-24, and seeking the counsel of godly leaders, as seen in Acts 8:20-24.

What is the remedy for being poisoned by bitterness and captive to iniquity?

The remedy is to repent and turn to God, as encouraged in Acts 8:22, and to seek forgiveness and cleansing through faith in Jesus Christ, as described in 1 John 1:9 and Ephesians 4:32.

Reflection Questions

What are some areas in my life where I may be harboring bitterness or resentment, and how can I release them to God?
How can I recognize the signs of iniquity in my own heart and actions, and what steps can I take to overcome them?
What are some ways I can cultivate a heart of forgiveness and humility, and how can I seek to be free from the control of sin?
How can I seek to be more like Jesus, who was full of grace and truth, and how can I reflect His character in my relationships with others?

Gill's Exposition on Acts 8:23

For I perceive that thou art in the gall of bitterness,.... Alluding to Deuteronomy 29:18 with which compare Hebrews 12:15 and signifying, that he was in a state of nature and unregeneracy; under the

Jamieson-Fausset-Brown on Acts 8:23

For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

Matthew Poole's Commentary on Acts 8:23

The gall of bitterness; the same with gall and wormwood, : or gall and bitterness; signifying a very bad constitution and disposition of soul or mind, such as may be compared unto that meat which the gall of any creature hath corrupted. And for Simon Magus to be in the gall of bitterness, is yet worse than to have the gall of bitterness in him; as to be born in sin, which the Pharisees upbraided the blind man with, , denotes more intended thereby than that he had sin from his birth in him: thus David bewails that he was shapen in iniquity, and thus may those expressions of St. Paul be understood, of being in the flesh, and being in the Spirit, . This also shows (if any sensible or outward thing could show it) what a bitter and poison my thing sin is, no gall so bitter, no poison so deadly. The bond of iniquity; either the judgment St. Peter had threatened to deter him from sin was this bond, or his sin itself might be rather so called: the we read of the bands of wickedness, . One sin is twisted with another, hard to be severed or broken, and draws on judgment powerfully.

Trapp's Commentary on Acts 8:23

23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Ver. 23. Thou art in the gall, &c.] The apostle alludeth to Deuteronomy 29:18. Sin is a bitter potion, a deadly poison, which therefore we must quickly cast up again by confession, ere it get to the vitals. Simon Magus is here convinced by the very show of godliness, under which he hoped to have lurked; as the fish sepia is betrayed by the black colour which she casteth out to cover her.

Ellicott's Commentary on Acts 8:23

(23) In the gall of bitterness, and in the bond of iniquity.—On “gall,” in its literal sense, see Note on Matthew 27:34. This is the only passage in the New Testament in which it is used figuratively. “Bitterness” meets us, as expressing extreme moral depravity, in Romans 3:14, Ephesians 4:31, Hebrews 12:15. The latter phrase implies that the iniquity of Simon bound him as with the iron chains of a habit from which he could not free himself.

Adam Clarke's Commentary on Acts 8:23

Verse 23. The gall of bitterness] A Hebraism for excessive bitterness: gall, wormwood, and such like, were used to express the dreadful effects of sin in the soul; the bitter repentance, bitter regret, bitter sufferings, bitter death, c., c., which it produces. In Deuteronomy 29:18, idolatry and its consequences are expressed, by having among them a root that beareth GALL and WORMWOOD. And in Hebrews 12:15, some grievous sin is intended, when the apostle warns them, lest any root of BITTERNESS springing up, trouble you, and thereby many be defiled. Bond of iniquity.] An allusion to the mode in which the Romans secured their prisoners, chaining the right hand of the prisoner to the left hand of the soldier who guarded him as if the apostle had said, Thou art tied and bound by the chain of thy sin justice hath laid hold upon thee, and thou hast only a short respite before thy execution, to see if thou wilt repent.

Cambridge Bible on Acts 8:23

23. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity] The preposition in makes a great difficulty in this verse. The word in the original means into or for. The construction has been compared with that of the Hebrew preposition ì = for after the verb “to be” in passages such as Ezekiel 37:22, “I will make them one nation,” literally, “unto one nation.” But instances of this construction are not common enough in the O.T. for an imitation of it in the N. T. to be probable. It seems better therefore not to take “gall of bitterness” and “bond of iniquity” as thus in apposition with the subject of the sentence, but rather to regard the preposition as used with the sense of motion towards a place or state and subsequent rest there. So it is found in Luke 11:7, “My children are with me in (åἰ ?ò) bed,” where the meaning is “They have come into and are remaining in bed.” For the expression “gall of bitterness,” cp. Deuteronomy 29:18, where those who serve false gods are spoken of as “a root that beareth gall and wormwood.” See also the “root of bitterness,” Hebrews 12:15. The second expression is found as “bands of wickedness” (Isaiah 58:6). The whole sentence would thus imply that Simon had gone from one evil to another till he had reached and was remaining in a stage which deserved the reprobation spoken against idolatry in the O.T., and had allowed evil to make him its prisoner.

Barnes' Notes on Acts 8:23

For I perceive - That is, by the act which he had done. His offer had shown a state of mind that was wholly inconsistent with true religion.

Sermons on Acts 8:23

	Sermon	Description
	Bitterness by Harold E. Schmul	In this sermon, the preacher begins by expressing his dissatisfaction with a fellow believer whom he considers a compromiser and a danger to their movement. He then discusses the d
	The Bond of Iniquity by Thomas Brooks	Thomas Brooks emphasizes the destructive nature of sin, describing it as a 'bond of iniquity' that enslaves the soul. He illustrates how sin acts as a chain that binds the sinner t
	Epistle 109 by George Fox	George Fox emphasizes the importance of patience and unity among believers, urging them to refrain from judging and speaking ill of one another, as such actions sow discord and all
	Epistle 47 by George Fox	George Fox preaches about dwelling in the light of Christ to learn of Him in life, allowing the spirit of life to move against the works of death and bring freedom. He emphasizes t
	Epistle 44 by George Fox	George Fox preaches about the importance of waiting upon the unlimited power and spirit of the Lord to experience unity, crucify the flesh, mortify evil desires, and put off sin. H
	Prayer as a Way of Walking in Love - a Personal Journey by Francis Chan	This sermon emphasizes the importance of dwelling in the presence of God, seeking His beauty, and abiding in Him as the ultimate source of strength and peace. It highlights the nee
	Beware When You Are Full by Carter Conlon	In this sermon, the preacher emphasizes the power and mercy of God in difficult situations. He references the book of Esther, where the people of God fasted and prayed in desperati