Acts 26:16-32
Arise and stand ( αναστηθ κα στηθ ). "Emphatic assonance" (Page). Second aorist active imperative of compound verb ( ανιστημ ) and simplex ( ιστημ ). "Stand up and take a stand."Have I appeared unto thee ( ωφθην σο ). First aorist passive indicative of οραω. See on Lu 22:43.
To appoint thee ( προχειρισασθα σε ). See 3:30; 22:14 for this verb.
Both of the things wherein thou hast seen me ( ων τε ειδες με ). The reading με (not in all MSS.) makes it the object of ειδες (didst see) and ων is genitive of α (accusative of general reference) attracted to the case of the unexpressed antecedent τουτων. Paul is thus a personal eyewitness of the Risen Christ (Lu 1:1; 1Co 4:1; 9:1).
And of the things wherein I will appear unto thee ( ων τε οφθησομα σο ). Here again ων is genitive of the accusative (general reference) relative α attracted to the case of the antecedent τουτων or εκεινων as before. But οφθησομα is first future passive of οραω and cannot be treated as active or middle. Page takes it to mean "the visions in which I shall be seen by you," the passive form bringing out the agency of God. See those in Ac 18:9; 23:11; 2Co 12:2. The passive voice, however, like απεκριθην and εφοβηθην, did become sometimes transitive in the Koine (Robertson, Grammar, p. 819).
Delivering thee ( εξαιρουμενος σε ). Present middle participle of εξαιρεω, old verb and usually so rendered, but the old Greek also uses it for "choose" as also in LXX (Isa 48:10). The papyri give examples of both meanings and either makes good sense here. God was continually rescuing Paul "out of the hands of Jews and Gentiles and Paul was a chosen vessel" (9:15). Modern scholars are also divided.
To open ( ανοιξα ). First aorist active infinitive of purpose.
That they may turn ( του επιστρεψα ). Another infinitive of purpose first aorist active (genitive case and articular), epexegetic to ανοιξα.
That they may receive ( του λαβειν ). Another genitive articular infinitive of purpose subordinate (epexegetic) to του επιστρεψα.
Sanctified by faith in me ( ηγιασμενοις πιστε τη εις εμε ). Perfect passive participle of αγιαζω, instrumental case of πιστε, article before εις εμε ("by faith, that in me"). These important words of Jesus to Paul give his justification to this cultured audience for his response to the command of Jesus. This was the turning point in Paul's career and it was a step forward and upward.
Wherefore ( οθεν ). This relatival adverb (cf. 14:26; 28:13) gathers up all that Paul has said.
I was not disobedient ( ουκ εγενομην απειθης ). Litotes again, "I did not become (second aorist middle indicative of γινομα ) disobedient" ( απειθης, old word already in Lu 1:17).
Unto the heavenly vision ( τη ουρανιω οπτασια ). A later form of οψις, from οπταζω, in LXX, and in N.T. (Lu 1:22; 24:23; Ac 26:19; 2Co 12:1). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event.
But declared ( αλλα απηγγελλον ). Imperfect active of απαγγελλω, repeatedly.
Throughout all the country of Judea ( πασαν τε την χωραν της Ιουδαιας ). The accusative here in the midst of the datives ( τοις εν Δαμασκωι, Ιεροσολυμοισ, τοις εθνεσιν ) seems strange and Page feels certain that εις should be here even though absent in Aleph A B. But the accusative of extent of space will explain it (Robertson, Grammar, p. 469).
Doing works worthy of repentance ( αξια της μετανοιας εργα πρασσοντας ). Accusative case of present active participle πρασσοντας because of the implied αυτους with the present infinitive μετανοειν (repent) and επιστρεφειν (turn), though the dative πρασσουσιν could have been used to agree with εθνεσιν (Gentiles). Cf. Mt 3:8 for similar language used of the Baptist. Paul, the greatest of theologians, was an interesting practical preacher.
Assayed to kill me ( επειρωντο διαχειρισασθα ). Conative imperfect middle of πειραω, the old form of the later Koine πειραζω so common in the Koine, but in N.T. here only. Some MSS. have it in Ac 9:26; Heb 4:15. The old verb διαχειριζω, to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and 5:30 which see.
Having therefore obtained ( ουν τυχων ). Second aorist active participle of old verb τυγχανω.
The help that is from God ( επικουριας της απο του θεου ). Old word from επικουρεω, to aid, and that from επικουρος, ally, assister. Only here in N.T. God is Paul's ally. All of the plots of the Jews against Paul had failed so far.
I stand ( εστηκα ). Second perfect of ιστημ, to place, intransitive to stand. Picturesque word (Page) of Paul's stability and fidelity (cf. Php 4:1; Eph 6:13).
Both to small and great ( μικρω τε κα μεγαλω ). Dative singular (rather than instrumental, taking μαρτυρουμενος middle, not passive) and use of τε κα links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Re 11:18) as is specially suitable here with Festus and Agrippa present. In Ac 8:10 (Heb 8:11) the phrase explains παντες (all).
Saying nothing but what ( ουδεν εκτος λεγων ων ). "Saying nothing outside of those things which." The ablative relative ων is attracted into the case of the unexpressed antecedent τουτων and so ablative after εκτος (adverbial preposition common in LXX, the papyri. In N.T. here and 1Co 6:18; 15:27; 2Co 12:2f.). Cf. Lu 16:29 about Moses and the prophets.
How that the Christ must suffer ( ε παθητος ο Χριστος ). Literally, "if the Messiah is subject to suffering." Ε can here mean "whether" as in Heb 7:15. This use of a verbal in -τος for capability or possibility occurs in the N.T. alone in παθητος (Robertson, Grammar, p. 157). This word occurs in Plutarch in this sense. It is like the Latin patibilis and is from pascho. Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood Isa 53. When the Baptist called Jesus "the Lamb of God" (Joh 1:29) it was a startling idea. It is not then "must suffer" here, but "can suffer." The Cross of Christ was a stumbling-block to the rabbis.
How that he first by the resurrection of the dead ( ε πρωτος εξ αναστασεως νεκρων ). Same construction with ε (whether). This point Paul had often discussed with the Jews: "whether he (the Messiah) by a resurrection of dead people." Others had been raised from the dead, but Christ is the first ( πρωτος ) who arose from the dead and no longer dies (Ro 6:19) and proclaims light ( φως μελλε καταγγελλειν ). Paul is still speaking from the Jewish standpoint: "is about to (going to) proclaim light." See verse 18 for "light" and Lu 2:32.
Both to the people and to the Gentiles ( τω τε λαω κα τοις εθνεσιν ). See verse 17. It was at the word Gentiles ( εθνη ) that the mob lost control of themselves in the speech from the stairs (22:21f.). So it is here, only not because of that word, but because of the word "resurrection" ( αναστασις ).
As he thus made his defence ( ταυτα αυτου απολογουμενου ). Genitive absolute again with present middle participle. Paul was still speaking when Festus interrupted him in great excitement.
With a loud voice ( μεγαλη τη φωνη ). Associative instrumental case showing manner (Robertson, Grammar, p. 530) and the predicate use of the adjective, "with the voice loud" (elevated).
Thou art mad ( μαινη ). Old verb for raving. See also Joh 10:20; Ac 12:15; 1Co 14:23. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (verse 8). "Thou art going mad" (linear present), Festus means.
Thy much learning doth turn thee to madness ( τα πολλα σε γραμματα εις μανιαν περιτρεπε ). "Is turning thee round." Old verb περιτρεπω, but only here in N.T. Festus thought that Paul's "much learning" (="many letters," cf. Joh 7:15 of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word μανια (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of σε between πολλα and γραμματα (Robertson, Grammar, pp. 418, 420)
But speak forth ( αλλα αποφθεγγομα ). Verb for dignified and elevated discourse, a word from the literary Koine, not the vernacular. In N.T. only here and 2:4, 14 which see. It occurs three times in Vettius Valens in a "mantic" sense. Paul was not ruffled by the rude and excited interruption of Festus, but speaks with perfect courtesy in his reply "words of truth and soberness." The old word σωφροσυνη (soundness of mind) from σωφρων (and that from σως and φρην ) is directly opposed to "madness" ( μανια ) and in N.T. occurs only here and 1Ti 2:15.
For the king knoweth of these things ( επιστατα γαρ περ τουτων ο βασιλευς ). Επιστατα (present middle probably Ionic form of εφιστημ ) is a literary word and suits well here (cf. 24:10).
Freely ( παρρησιαζομενος ). Present middle participle, speaking fully, making a clean breast of it. From παρρησια ( παν, ρησις ) (cf. 13:46).
Is hidden from him ( λανθανειν αυτον ). Escapes his notice. Infinitive in indirect discourse after πειθομα (I am persuaded).
I know that thou believest ( οιδα οτ πιστευεις ). Paul had "cornered" Agrippa by this direct challenge. As the Jew in charge of the temple he was bound to confess his faith in the prophets. But Paul had interpreted the prophets about the Messiah in a way that fell in with his claim that Jesus was the Messiah risen from the dead. To say, "Yes" would place himself in Paul's hands. To say "No" would mean that he did not believe the prophets. Agrippa had listened with the keenest interest, but he slipped out of the coils with adroitness and a touch of humour.
With but little persuasion thou wouldest fain make me a Christian ( εν ολιγω με πειθεις Χριστιανον ποιησα ). The Authorized rendering is impossible: "Almost thou persuadest me to be a Christian." Εν ολιγω does not mean "almost." That would require ολιγου, παρ' ολιγον, or δε ολιγου. It is not clear, however, precisely what εν ολιγο does mean. It may refer to time (in little time) or a short cut, but that does not suit well εν μεγαλω in verse 29. Tyndale and Crammer rendered it "somewhat" (in small measure or degree). There are, alas, many "somewhat" Christians. Most likely the idea is "in (or with) small effort you are trying to persuade ( πειθεις, conative present active indicative) me in order to make me a Christian." This takes the infinitive ποιησα to be purpose (Page renders it by "so as") and thus avoids trying to make ποιησα like γενεσθα (become). The aorist is punctiliar action for single act, not "perfect." The tone of Agrippa is ironical, but not unpleasant. He pushes it aside with a shrug of the shoulders. The use of "Christian" is natural here as in the other two instances (11:26; 1Pe 4:16).
I would to God ( ευξαιμην αν τω θεω ). Conclusion of fourth-class condition (optative with αν ), undetermined with less likelihood, the so-called potential optative (Robertson, Grammar, p. 1021). Polite and courteous wish (first aorist middle optative of ευχομα ).
Whether with little or with much ( κα εν μικρω κα εν μεγαλω ). Literally, "both in little and in great," or "both with little and with great pains" or "both in some measure and in great measure." Paul takes kindly the sarcasm of Agrippa.
Such as I am ( τοιουτους οποιος κα εγω ειμ ). Accusative τοιουτους with the infinitive γενεσθα. Paul uses these two qualitative pronouns instead of repeating the word "Christian."
Except these bonds ( παρεκτος των δεσμων τουτων ). Ablative case with παρεκτος (late preposition for the old παρεκ ). Paul lifts his right manacled hand with exquisite grace and good feeling.
Rose up ( ανεστη ). Second aorist active of ανιστημ (intransitive), agreeing only with "the king" ( ο βασιλευς ). The entertainment was over.
They spake one to another ( ελαλουν προς αλληλους ). Imperfect active, describing the eager conversation of the dignitaries about Paul's wonderful speech.
Nothing worthy of death or bonds ( ουδεν θανατου η δεσμων αξιον ). This is the unanimous conclusion of all these dignitaries (Romans, Jews, Greeks) as it was of Festus before (25:25). But Paul had not won any of them to Christ. The conclusion leaves Festus in a predicament. Why had he not set Paul free before this?
This man might have been set at liberty ( Απολελυσθα εδυνατο ο ανθρωπος ουτος ). Conclusion of the second class condition (determined as unfulfilled) without αν as in 24:19 because of εδυνατο (verb of possibility, Robertson, Grammar, p. 1014). Note perfect passive infinitive απολελυσθα from απολυω. He certainly "could have been set free." Why was it not done?
If he had not appealed unto Caesar ( ε μη επεκεκλητο Καισαρα ). Condition of the second class with the past perfect middle indicative (op. cit., p. 1015) of επικαλεω (cf. 25:11f.). But Paul only appealed to Caesar after Festus had tried to shift him back to Jerusalem and had refused to set him free in Caesarea. Festus comes out with no honour in the case. Since Agrippa was a favourite at court perhaps Festus would be willing to write favourably to Caesar.
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