Acts 23:21
But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.
Original Language Analysis
μὴ
not
G3361
μὴ
not
Strong's:
G3361
Word #:
3 of 33
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
πεισθῇς
do
G3982
πεισθῇς
do
Strong's:
G3982
Word #:
4 of 33
to convince (by argument, true or false); by analogy, to pacify or conciliate (by other fair means); reflexively or passively, to assent (to evidence
αὐτόν
him
G846
αὐτόν
him
Strong's:
G846
Word #:
5 of 33
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ἐνεδρεύουσιν
there lie in wait for
G1748
ἐνεδρεύουσιν
there lie in wait for
Strong's:
G1748
Word #:
6 of 33
to lurk, i.e., (figuratively) plot assassination
γὰρ
for
G1063
γὰρ
for
Strong's:
G1063
Word #:
7 of 33
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
αὐτόν
him
G846
αὐτόν
him
Strong's:
G846
Word #:
8 of 33
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ἐξ
of
G1537
ἐξ
of
Strong's:
G1537
Word #:
9 of 33
a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct
αὐτόν
him
G846
αὐτόν
him
Strong's:
G846
Word #:
10 of 33
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
πλείους
more than
G4119
πλείους
more than
Strong's:
G4119
Word #:
12 of 33
more in quantity, number, or quality; also (in plural) the major portion
οἵτινες
which
G3748
οἵτινες
which
Strong's:
G3748
Word #:
14 of 33
which some, i.e., any that; also (definite) which same
ἀνεθεμάτισαν
have bound
G332
ἀνεθεμάτισαν
have bound
Strong's:
G332
Word #:
15 of 33
to declare or vow under penalty of execration
ἑαυτοὺς
themselves
G1438
ἑαυτοὺς
themselves
Strong's:
G1438
Word #:
16 of 33
(him- her-, it-, them-, my-, thy-, our-, your-)self (selves), etc
μήτε
neither
G3383
μήτε
neither
Strong's:
G3383
Word #:
17 of 33
not too, i.e., (in continued negation) neither or nor; also, not even
μήτε
neither
G3383
μήτε
neither
Strong's:
G3383
Word #:
19 of 33
not too, i.e., (in continued negation) neither or nor; also, not even
ἕως
till
G2193
ἕως
till
Strong's:
G2193
Word #:
21 of 33
a conjunction, preposition and adverb of continuance, until (of time and place)
οὗ
G3739
οὗ
Strong's:
G3739
Word #:
22 of 33
the relatively (sometimes demonstrative) pronoun, who, which, what, that
ἀνέλωσιν
they have killed
G337
ἀνέλωσιν
they have killed
Strong's:
G337
Word #:
23 of 33
to take up, i.e., adopt; by implication, to take away (violently), i.e., abolish, murder
αὐτόν
him
G846
αὐτόν
him
Strong's:
G846
Word #:
24 of 33
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
25 of 33
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
νῦν
now
G3568
νῦν
now
Strong's:
G3568
Word #:
26 of 33
"now" (as adverb of date, a transition or emphasis); also as noun or adjective present or immediate
προσδεχόμενοι
looking for
G4327
προσδεχόμενοι
looking for
Strong's:
G4327
Word #:
29 of 33
to admit (to intercourse, hospitality, credence, or (figuratively) endurance); by implication, to await (with confidence or patience)
τὴν
G3588
τὴν
Strong's:
G3588
Word #:
30 of 33
the (sometimes to be supplied, at others omitted, in english idiom)
Historical Context
First-century Palestine saw numerous zealot groups willing to assassinate perceived enemies of Israel. These 'forty men' likely included temple police or zealots. Their plot failed, but such fanaticism eventually contributed to the Jewish War (AD 66-70).
Questions for Reflection
- How can religious conviction become divorced from moral truth, leading to violence?
- What safeguards protect against confusing human tradition with God's will?
Analysis & Commentary
The nephew warns there lie in wait for him of them more than forty men, describing an anathema (ἀνάθεμα) oath: bound themselves with an oath, that they will neither eat nor drink till they have killed him. This self-cursing vow invoked divine judgment if unfulfilled—a practice rooted in Numbers 30 and Deuteronomy 23. The conspirators' fanaticism mirrors later sicarii (dagger-men) terrorism. Their murderous intent violated the Sixth Commandment while claiming religious devotion, exposing how tradition can corrupt conscience (Mark 7:13).