‏ Acts 21

 Were parted from them ( αποσπασθεντας απ' αυτων ). First aorist passive participle of  αποσπαω same verb as in 20:30; Lu 22:41.

 Had set sail ( αναχθηνα ). First aorist passive of  αναγω, the usual verb to put out (up) to sea as in verse 2 ( ανηχθημεν ).

 We came with a straight course ( ευθυδρομησαντες ηλθομεν ). The same verb (aorist active participle of  ευθυδρομεω ) used by Luke in 16:11 of the voyage from Troas to Samothrace and Neapolis, which see.

 Unto Cos ( εις την Κο ). Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews.

 The next day ( τη εξης ). Locative case with  ημερα (day) understood. The adverb  εξης is from  εχω (future  εξω ) and means successively or in order. This is another one of Luke's ways of saying "on the next day" (cf. three others in 20:15).

 Unto Rhodes ( εις την Ροδον ). Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also.

 Unto Patara ( εις Παταρα ). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season.

 Having found a ship ( ευροντες πλοιον ). Paul had used a small coasting vessel (probably hired) that anchored each night at Cos, Rhodes, Patara. He was still some four hundred miles from Jerusalem. But at Patara Paul caught a large vessel (a merchantman) that could sail across the open sea.

 Crossing over unto Phoenicia ( διαπερων εις Φοινικην ). Neuter singular accusative (agreeing with  πλοιον ) present active participle of  διαπεραω, old verb to go between ( δια ) and so across to Tyre.

 We went aboard ( επιβαντες ). Second aorist active participle of  επιβαινω.

 When we had come in sight of Cyprus ( αναφαναντες την Κυπρον ). First aorist active participle of  αναφαινω (Doric form  -φαναντες rather than the Attic  -φηναντες ), old verb to make appear, bring to light, to manifest. Having made Cyprus visible or rise up out of the sea. Nautical terms. In the N.T. only here and Lu 19:11 which see.

 On the left hand ( ευωνυμον ). Compound feminine adjective like masculine. They sailed south of Cyprus.

 We sailed ( επλεομεν ). Imperfect active of common verb  πλεω, kept on sailing till we came to Syria.

 Landed at Tyre ( κατηλθομεν εις Τυρον ). Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great).

 There ( εκεισε ). Thither, literally. Only one other instance in N.T., 22:5 which may be pertinent =  εκε (there).

 Was to unlade ( ην αποφορτιζομενον ). Periphrastic imperfect middle of  αποφορτιζω, late verb from  απο and  φορτος, load, but here only in the N.T. Literally, "For thither the boat was unloading her cargo," a sort of "customary" or "progressive" imperfect (Robertson, Grammar, p. 884).

 Burden ( γομον ). Cargo, old word, from  γεμω, to be full. Only here and Re 18:11f. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload.

 Having found ( ανευροντες ). Second aorist active participle of  ανευρισκω, to seek for, to find by searching ( ανα ). There was a church here, but it was a large city and the number of members may not have been large. Probably some of those that fled from Jerusalem who came to Phoenicia (Ac 11:19) started the work here. Paul went also through Phoenicia on the way to the Jerusalem Conference (15:3). As at Troas and Miletus, so here Paul's indefatigible energy shows itself with characteristic zeal.

 Through the Spirit ( δια του πνευματος ). The Holy Spirit undoubtedly who had already told Paul that bonds and afflictions awaited him in Jerusalem (20:23).

 That he should not set foot in Jerusalem ( μη επιβαινειν εις Ιεροσολυμα ). Indirect command with  μη and the present active infinitive, not to keep on going to Jerusalem (Robertson, Grammar, p. 1046). In spite of this warning Paul felt it his duty as before (20:22) to go on. Evidently Paul interpreted the action of the Holy Spirit as information and warning although the disciples at Tyre gave it the form of a prohibition. Duty called louder than warning to Paul even if both were the calls of God.

 That we had accomplished the days ( εξαρτισα ημας τας ημερας ). First aorist active infinitive of  εξαρτιζω, to furnish perfectly, rare in ancient writers, but fairly frequent in the papyri. Only twice in the N.T., here and 2Ti 3:17. Finish the exact number of days (seven) of verse 4. The accusative of general reference  ημας is the usual construction and the infinitive clause is the subject of  εγενετο. We departed and went on our journey ( εξελθοντες επορευομεθα ). Sharp distinction between the first aorist active participle  εξελθοντες (from  εξερχομα, to go out) and the imperfect middle  επορευομεθα from  πορευω (we were going on).

 And they all, with wives and children, brought us on our way ( προπεμποντων ημας παντων συν γυναιξ κα τεκνοις ). No "and" in the Greek, simply genitive absolute, "They all with wives and children accompanying us," just as at Miletus (20:28), same verb  προπεμπω which see. The first mention of children in connection with the apostolic churches (Vincent). Vivid picture here as at Miletus, evident touch of an eyewitness.

 Till we were out of the city ( εως εξω της πολεως ). Note both adverbial prepositions ( εως εξω ) clear outside of the city.

 Beach ( αιγιαλον ). As in Mt 13:2 which see. This scene is in public as at Miletus, but they did not care.

 Bade each other farewell ( απεσπασαμεθα αλληλους ). First aorist middle of  απασπαζομα. Rare compound, here alone in the N.T. Tender scene, but "no bonds of long comradeship, none of the clinging love" (Furneaux) seen at Miletus (Ac 20:37f.).

 Home again ( εις τα ιδια ). To their own places as of the Beloved Disciple in Joh 19:27 and of Jesus in Joh 1:11. This idiom in the papyri also.

 Had finished ( διανυσαντες ). First aorist active participle of  διανυω, old verb to accomplish ( ανυω ) thoroughly ( δια ), only here in the N.T.

 From Tyre ( απο Τυρου ). Page takes (Hackett also) with  κατηντησαμεν (we arrived) rather than with " τον πλουν " (the voyage) and with good reason: "And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais." Ptolemais is the modern Acre, called Accho in Jud 1:31. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans.

 Saluted ( ασπασαμενο ). Here greeting as in 21:19 rather than farewell as in 20:1. The stay was short, one day ( ημεραν μιαν, accusative), but "the brethren" Paul and his party found easily. Possibly the scattered brethren (Ac 11:19) founded the church here or Philip may have done it.

 On the morrow ( τη επαυριον ). Another and the more common way of expressing this idea of "next day" besides the three in 20:15 and the one in 21:1.

 Unto Caesarea ( εις Καισαριαν ). Apparently by land as the voyage ( πλουν ) ended at Ptolemais (verse 7). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Ac 9:30), on his return from Antioch at the close of the second mission tour (18:22) and now. The best MSS. omit  ο περ Παυλου (we that were of Paul's company) a phrase like that in 13:13.

 Into the house of Philip the evangelist ( εις τον οικον Φιλιππου του ευαγγελιστου ). Second in the list of the seven (6:5) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Ac 8) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" ( ευηγγελιζετο ) was used of him in 8:40. The earliest of the three N.T. examples of the word "evangelist" (Ac 21:8; Eph 4:11; 2Ti 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" ( ο βαπτιζων, Mr 1:4), then "the Baptist" ( ο βαπτιστης, Mt 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in 2Ti 4:5. In Eph 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. " We abode with him" ( εμειναμεν παρ' αυτω ). Constative aorist active indicative.  Παρ αυτω (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.

 Virgins which did prophesy ( παρθενο προφητευσα ). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. 19:6) and was put by Paul above the other gifts like tongues (1Co 14:1-33). The prophecy of Joel (2:28f.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Ac 2:17). Paul in 1Co 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1Co 14:34-40; 1Ti 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Lu 2:36) besides the inspired hymns of Elizabeth (Lu 1:42-45) and of Mary (Lu 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Lu 8:1-3, for instance) before this incident.

 As we tarried ( επιμενοντων ημων ). Genitive absolute. Note  επ (additional) with  μενω as in 12:16.

 Many days ( ημερας πλειους ). More days (than we expected), accusative of time.

 A certain prophet named Agabus ( προφητης ονοματ Αγαβος ). A prophet like the daughters of Philip, mentioned already in connection with the famine predicted by him (Ac 11:28), but apparently not a man of prominence like Barnabas, and so no allusion to that former prophecy.

 Coming ( ελθÂων, second aorist active participle of  ερχομα ), taking ( αρας, first aorist active participle of  αιρÂω, to take up),

 binding ( δÂησας, first aorist active participle of  δεÂω, to bind). Vivid use of three successive participles describing the dramatic action of Agabus.

 Paul's girdle ( την ζωνην του Παυλου ). Old word from  ζωννυμ, to gird. See on 12:8.

 His own feet and hands ( εαυτου τους ποδας κα τας χειρας ). Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1Ki 22:11; Jas 2:2; Jer 13:1-7; Eze 4:1-6). Jesus interpreted the symbolism of Peter's girding himself (Joh 21:18).

 So ( ουτως ). As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims.

 Shall deliver ( παραδωσουσιν ). Like the words of Jesus about himself (Mt 20:19). He was "delivered" into the hands of the Gentiles and it took five years to get out of those hands.

 Both we and they of that place ( ημεις τε κα ο εντοπιο ). Usual use of  τε κα (both--and).  Εντοπιο, old word, only here in N.T.

 Not to go up ( του μη αναβαινειν ). Probably ablative of the articular present active infinitive with redundant negative  με after  παρεκαλουμεν (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: "Though devils be as many in Worms as tiles upon the roofs, yet thither will I go." This dramatic warning of Agabus came on top of that in Tyre (21:4) and Paul's own confession in Miletus (20:23). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.

 What are you doing weeping? ( Τ ποιειτε κλαιοντεσ? ) Strong protest as in Mr 11:5.

 Breaking my heart ( συνθρυπτοντες μου την καρδιαν ). The verb  συνθρυπτω, to crush together, is late Koine for  αποθρυπτω, to break off, both vivid and expressive words. So to enervate and unman one, weakening Paul's determination to go on with his duty.

 I am ready ( Εγω ετοιμως εχω ). I hold (myself) in readiness (adverb,  ετοιμως ). Same idiom in 2Co 12:14.

 Not only to be bound ( ου μονον δεθηνα ). First aorist passive infinitive of  δεω and note  ου μονον rather than  μη μονον, the usual negative of the infinitive because of the sharp contrast (Robertson, Grammar, p. 1095). Paul's readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (9:51) said that "he set his face to go on to Jerusalem." Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?" (Joh 11:8). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus" ( υπερ του ονοματος του κυριου Ιησου ).

 When he would not be persuaded ( μη πειθομενου αυτου ). Genitive absolute of the present passive participle of  πειθω. Literally, "he not being persuaded." That was all. Paul's will ( καρδια ) was not broken, not even bent.

 We ceased ( ησυχασαμεν ). Ingressive aorist active indicative of  ησυχαζω, old verb to be quiet, silent.

 The will of the Lord be done ( του κυριου το θελημα γινεσθω ). Present middle imperative of  γινομα. There is a quaint naivete in this confession by the friends of Paul. Since Paul would not let them have their way, they were willing for the Lord to have his way, acquiescence after failure to have theirs.

 We took up our baggage ( επισκευασαμενο ). First aorist middle participle of  επισκευαζω, old verb to furnish ( σκευοσ, επ ) with things necessary, to pack up, saddle horses here Ramsay holds. Here only in the N.T.

 Went up ( ανεβαινομεν ). Inchoative imperfect active of  αναβαινω, we started to go up.

 Certain of the disciples ( των μαθητων ). The genitive here occurs with  τινες understood as often in the Greek idiom, the partitive genitive used as nominative (Robertson, Grammar, p. 502).

 Bringing ( αγοντες ). Nominative plural participle agreeing with  τινες understood, not with case of  μαθητων.

 One Mnason of Cyprus, an early disciple, with whom we should lodge ( παρ ω ξενισθωμεν Μνασων τιν Κυπριω αρχαιω μαθητη ). A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, Grammar, p. 718).  Μνασων is really the object of  αγοντες or the accusative with  παρα or  προς understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative  ω (due to  παρ', beside, with). Then the rest agrees in case with  Μνασων. He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds  εις τινα κωμην (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive  ξενισθωμεν (first aorist passive of  ξενιζω, to entertain strangers as in Ac 10:6, 23, 32 already) may be volitive of purpose with the relative (Robertson, Grammar, pp. 955, 989). The use of  αρχαιω for "early" may refer to the fact that he was one of the original disciples at Pentecost as Peter in 15:7 uses  ημερων αρχαιων (early days) to refer to his experience at Ceasarea in Ac 10. "As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors" (Furneaux).

 When we were come ( γενομενων ημων ). Genitive absolute again, "we having come."

 Received ( απεδεξαντο ).  Αποδεχομα, to receive from. This old compound only in Luke in the N.T.

 Gladly ( ασμενως ). Old adverb  ησμενως from  ηδομα, to be pleased. Here only in the N.T. Perhaps this first glad welcome was from Paul's personal friends in Jerusalem.

 The day following ( τη επιουση ). As in 20:15 which see.

 Went in ( εισηιε ). Imperfect active of  εισειμ, old classic verb used only four times in the N.T. (Ac 3:3; 21:18, 26; Heb 9:6), a mark of the literary style rather than the colloquial Koine use of  εισερχομα. Together with us to James ( συν ημιν προς Ιακωβον ). So then Luke is present. The next use of "we" is in 27:1 when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness's story (21:30, 35, 40; 22:2, 3; 23:12, etc.). It was probably the house of James ( προς and  παρα so used often).

 And all the elders were present ( παντες τε παρεγενοντο ο πρεσβυτερο ). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers.

 He rehearsed ( εξηγειτο ). Imperfect middle of  εξηγεομα, old verb to lead out, to draw out in narrative, to recount. So Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last.

 One by one ( καθ' ενα εκαστον ). According to each one (item) and the adverbial phrase used as an accusative after the verb  εξηγειτο as Demosthenes does (1265), though it could be like  καθ' ενα εκαστος in Eph 5:33.

 Which ( ων ). Genitive attracted from  α (accusative) into the case of the unexpressed antecedent  τουτων.

 God had wrought ( εποιησεν ο θεος ). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Ro 15:31) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.

 Glorified ( εδοξαζον ). Inchoative imperfect, began to glorify God, though without special praise of Paul.

 How many thousands ( ποσα μυριαδες ). Old word for ten thousand (Ac 19:19) and then an indefinite number like our "myriads" (this very word) as Lu 12:1; Ac 21:20; Jude 1:14; Re 5:11; 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Ac 4:4 (number of the men--not women--about five thousand); 5:14 (multitudes both of men and women); 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Ac 11:2; 15:1, 5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27) who were clearly not Christians at all.

 All zealous for the law ( παντες ζηλωτα του νομου ). Zealots (substantive) rather than zealous (adjective) with objective genitive ( του νομου ). The word zealot is from  ζηλοω, to burn with zeal, to boil. The Greek used  ζηλωτης for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Ac 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Ac 15; Ga 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Ac 20:6) and planning to reach Jerusalem for Pentecost (20:16). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Ro 15:25) when he asked for the prayers of the Roman Christians (verses 30-32). The repeated warnings along the way were amply justified.

 They have been informed concerning thee ( κατηχηθησαν περ σου ). First aorist passive indicative of  κατηχεω. A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from  ηχω, our word) down ( κατα ), to resound, re-echo, to teach orally. Oriental students today (Arabs learning the Koran) often study aloud. In the N.T. only in Lu 1:4 which see; Ac 18:25; 21:21; 1Co 14:19; Ga 6:6; Ro 2:18. This oral teaching about Paul was done diligently by the Judaizers who had raised trouble against Peter (Ac 11:2) and Paul (15:1, 5). They had failed in their attacks on Paul's world campaigns. Now they try to undermine him at home. In Paul's long absence from Jerusalem, since 18:22, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. So James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation.

 That thou teachest all the Jews which are among the Gentiles to forsake Moses ( οτ αποστασιαν διδασκεις απο Μωυσεως τους κατα τα εθνη παντας Ιουδαιους ). Two accusatives with  διδασκεις (verb of teaching) according to rule. Literally, "That thou art teaching all the Jews among ( κατα ) the Gentiles (the Jews of the dispersion as in 2:9) apostasy from Moses." That is the point, the dreadful word  αποστασιαν (our apostasy), a late form (I Macc. 2:15) for the earlier  αποστασις (cf. 2Th 2:3 for  αποστασια ). "In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts" (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know.

 Telling them not to circumcise their children ( λεγων μη περιτεμνειν αυτους τα τεκνα ). The participle  λεγων agrees with "thou" (Paul), the subject of  διδασκεις. This is not indirect assertion, but indirect command, hence the negative  μη instead of  ου with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they ( αυτους accusative of general reference) are not to go on circumcising ( περιτεμνειν, present active infinitive) their children. Paul taught the very opposite (1Co 7:18) and had Timothy circumcised (Ac 16:3) because he was half Jew and half Greek. His own practice is stated in 1Co 9:19 ("to the Jews as a Jew").

 Neither to walk after the customs ( μηδε τοις εθεσιν περιπατειν ). Locative case with infinitive  περιπατειν. The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (6:14): "Will change the customs ( εθη the very word used here) which Moses delivered unto us." It actually seemed that some of the Jews cared more for Moses than for God (Ac 6:11). So much for the charge of the Judaizers.

 What is it therefore? ( Τ ουν εστιν? ). See this form of question by Paul (1Co 14:15, 26). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul's teaching, but many do.

 They will certainly hear ( παντως ακουσοντα ).  Παντως is old adverb, by all means, altogether, wholly, certainly as here and 28:4; Lu 4:23; 1Co 9:10. This future middle of  ακουω is the usual form instead of  ακουσω. There was no way to conceal Paul's arrival nor was it wise to do so. B C and several cursives omit  δε πληθος συνελθειν (The multitude must needs come together).

 Do therefore this ( τουτο ουν ποιησον ). The elders had thought out a plan of procedure by which Paul could set the whole matter straight.

 We have ( εισιν ημιν ). "There are to us" (dative of possession as in 18:10). Apparently members of the Jerusalem church.

 Which have a vow on them ( ευχην εχοντες αφ' -- or  εφ' εαυτων ). Apparently a temporary Nazarite vow like that in Nu 6:1-21 and its completion was marked by several offerings in the temple, the shaving of the head (Nu 6:13-15). Either Paul or Aquila had such a vow on leaving Cenchreae (Ac 18:18). "It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here" (Page). The reading  αφ' εαυτων would mean that they had taken the vow voluntarily or of themselves (Lu 12:57; 2Co 3:5), while  εφ' εαυτων means that the vow lies on them still.

 These take ( τουτους παραλαβων ). Second aorist active participle of  παραλαμβανω. Taking these alone.

 Purify thyself with them ( αγνισθητ συν αυτοις ). First aorist passive imperative of  αγνιζω, old verb to purify, to make pure ( αγνος ). See the active voice in Jas 4:8; 1Pe 1:22; 1Jo 3:3. It is possible to see the full passive force here, "Be purified." But a number of aorist passives in the Koine supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar, p. 819). That is possible here. Hence, "Purify thyself" is allowable. The word occurs in Nu 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note  αγνισμου in verse 26.

 Be at charges for them ( δαπανησον επ' αυτοις ). First aorist active imperative of old verb  δαπαναω, to incur expense, expend. Spend (money) upon ( επ' ) them. Ramsay (St. Paul the Traveller, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father's estate. The charges for five men would be considerable. "A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome" (Furneaux).

 That they may shave their heads ( ινα ξυρησοντα την κεφαλην ). Note  την κεφαλην, the head (singular). Future middle indicative of  ξυραω, late form for the old  ξυρεω, to shave, middle to shave oneself or (causative) to get oneself shaved. This use of  ινα with the future indicative is like the classic  οπως with the future indicative and is common in the N.T. as in the Koine (Robertson, Grammar, p. 984).

 And all shall know ( κα γνωσοντα ). This future middle indicative of  γινωσκω (cf.  ακουσοντα in verse 22) may be independent of  ινα or dependent on it like  ξυρησοντα, though some MSS. (H L P) have  γνωσιν (second aorist subjunctive, clearly dependent on  ινα ).

 Of which ( ων ). Genitive plural of the relative  α (accusative) object of the perfect passive verb  κατηχηντα (cf. verse 21  κατηχηθησαν ) attracted into the case of the omitted antecedent  τουτων. The instruction still in effect.

 But that thou thyself walkest orderly ( αλλα στοιχεις κα αυτος ).  Στοιχεις is an old verb to go in a row (from  στοιχος, row, rank, series), to walk in a line or by rule. In the N.T. only here and Ga 5:25; Ro 4:12; Php 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle  φυλασσων τον νομον (keeping or observing the law).

 We wrote ( επεστειλαμεν ). First aorist active of  επιστελλω, to send to and so to write like our epistle ( επιστολη ). Old verb, but in the N.T. only here and Ac 15:20; Heb 13:22. It is the very word used by James in this "judgment" at the Conference (Ac 15:20,  επιστειλα ). B D here read  απεστειλαμεν from  αποστελλω, to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see Ac 15) from which they are to keep themselves (direct middle  φυλασσεσθα of  φυλασσω, indirect command after  κριναντες with accusative,  αυτους, of general reference). James has thus again cleared the air about the Gentiles who have believed ( πεπιστευκοτων, perfect active participle genitive plural of  πιστευω ). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly.

 Took the men ( παραλαβων τους ανδρας ). The very phrase used in verse 24 to Paul.

 The next day ( τη εχομενη ). One of the phrases in 20:15 for the coming day. Locative case of time.

 Purifying himself with them ( συν αυτοις αγνισθεις, first aorist passive participle of  αγνιζω ). The precise language again of the recommendation in verse 24. Paul was conforming to the letter.

 Went into the temple ( εισηιε εις το ιερον ). Imperfect active of  εισειμ as in verse 18 which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation.

 Declaring ( διαγγελλων ). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Ro 11:17 (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham).

 Until the offering was offered for every one of them ( εως ου προσηνεχθη υπερ ενος εκαστου αυτων η προσφορα ). This use of  εως ου (like  εως, alone) with the first aorist passive indicative  προσηνεχθη of  προσφερω, to offer, contemplates the final result (Robertson, Grammar, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1Co 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.

 The seven days ( α επτα ημερα ). For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (20:16). There is no necessary connexion with the vow in 18:15. In 24:17 Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings ( προσφορας, sacrifices). Paul spent seven days in Troas (20:6), Tyre (21:4), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years.

 When they saw him in the temple ( θεασαμενο αυτον εν τω ιερω ). First aorist middle participle of  θεαομα (from  θεα, a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Ac 19:23-41; 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2Ti 4:14). Paul was not in the inner sanctuary ( ο ναος ), but only in the outer courts ( το ιερον ).

 Stirred up all the multitude ( συνεχεον παντα τον οχλον ). Imperfect (kept on) active of  συνχεω or  συνχυνω ( -υννω ), to pour together, to confuse as in Ac 2:6; 9:22; 19:31, 32; 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (19:31, 32). The Jews from Ephesus had learned it from Demetrius the silversmith.

 Laid hands on him ( επεβαλαν επ' αυτον τας χειρας ). Second aorist (ingressive, with endings of the first aorist,  -αν ) active indicative of  επιβαλλω, old verb to lay upon, to attack (note repetition of  επ ). They attacked and seized Paul before the charge was made.

 Help ( βοηθειτε ). Present active imperative of  βοηθεω, to run ( θεω ) at a cry ( βοη ), as if an outrage had been committed like murder or assault.

 All men everywhere ( παντα πανταχη ). Alliterative.  Πανταχη is a variation in MSS., often  πανταχου, and here only in the N.T. The charges against Paul remind one of those against Stephen (Ac 6:13) in which Paul had participated according to his confession (22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment.

 And moreover also he brought Greeks also into the temple ( ετ τε κα Hελληνας εισηγαγεν εις το ιερον ). Note the three particles ( ετ τε κα ),

 and ( τε )

 still more ( ετ )

 also or

 even ( κα ). Worse than his teaching ( διδασκων ) is his dreadful deed: he actually brought ( εισηγαγεν, second aorist active indicative of  εισαγω ). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871).

 Hath defiled this holy place ( κεκοινωκεν τον αγιον τοπον τουτον ). Present perfect active of  κοινοω, to make common (see on 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude" there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.). These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.

 For ( γαρ ). Luke adds the reason for the wild charges made against Paul.

 They had before seen ( ησαν προεωρακοτες ). Periphrastic past perfect of  προοραω, old verb to see before, whether time or place. Only twice in the N.T., here and Ac 2:25 quoted from Ps 15:8. Note the double reduplication in  -εω- as in Attic (Robertson, Grammar, p. 364).

 With him in the city Trophimus the Ephesian ( Τροφιμον τον Εφεσιον εν τη πολε συν αυτω ). The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together ( συν ) in the city. That was a fact. They had just seized Paul in the temple ( ιερον ). That was another fact.

 They supposed ( ενομιζον ). Imperfect active of  νομιζω, common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him,  εισηγαγεν as in verse 28) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.

 All the city was shaken ( εκινηθη η πολις ολη ). First aorist passive of  κινεω, common verb for violent motion and emotion. See also 24:5 where the word is used by Tertullus of Paul as the stirrer up of riots!

 The people ran together ( εγενετο συνδρομη του λαου ). Rather, There came a running together ( συν-δρομη from  συν-τρεχω ) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance.

 They laid hold on Paul ( επιλαβομενο του Παυλου ). Second aorist middle participle of  επιλαμβανομα with the genitive (cf.  επεβαλαν in verse 27).

 Dragged ( ειλκον ). Imperfect active of  ελκω (and also  ελκυω ), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both  επιλαβομενο and  ειλκυσαν occur in 16:19 about the arrest of Paul and Silas in Philippi.

 Straightway the doors were shut ( ευθεως εκλεισθησαν α θυρα ). With a bang and at once. First aorist (effective) passive of  κλειω. The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.

 As they were seeking to kill him ( ζητουντων αυτων ). Genitive absolute of  ζητεω, to seek, without  αυτων (they). This was their real purpose.

 Tidings ( φασις ). From  φαινω, to show. Old word for the work of informers and then the exposure of secret crime. In LXX. Here only in the N.T.

 Came up ( ανεβη ). Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (verse 35).

 To the chief captain ( τω χιλιαρχω ). Commander of a thousand men or cohort (Mr 15:16). His name was Claudius Lysias.

 Of the band ( της σπειρης ). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See on 10:1; 27:1. The word is the Latin spira (anything rolled up). Note the genitive  σπειρης instead of  σπειρας (Attic).

 Was in confusion ( συνχυννετα ). Present passive indicative of  συνχυννω (see verse 27,  συνεχεον ). This is what the conspirators had desired.

 Forthwith ( εξαυτης ). Common in the Koine ( εξ αυτης, supply  ωρας, hour).

 He took ( παραλαβων ). See verses 24, 26.

 Centurions ( εκατονταρχας ). See on Lu 7:2 for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred).

 Ran down ( κατεδραμεν ). Effective second aorist active indicative of  κατατρεχω. From the tower of Antonia, vivid scene.

 And they ( ο δε ). Demonstrative use of  ο. The Jewish mob who had begun the work of killing Paul (verse 31).

 Left off beating Paul ( επαυσαντο τυπτοντες τον Παυλον ). The participle with  παυομα describes what they were already doing, the supplementary participle (Robertson, Grammar, p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death.

 Came near ( εγγισας ). First aorist active participle of  εγγιζω, to draw near, Koine verb from  εγγυς, near, and common in the N.T.

 Laid hold on him ( επελαβετο αντου ). See same verb in verse 30.

 To be bound ( δεθηνα ). First aorist passive infinitive of  δεω (see verse 11).

 With two chains ( αλυσεσ δυσ ). Instrumental case of  αλυσις, old word from  α privative and  λυω (not loosing, i.e. chaining). With two chains as a violent and seditious person, probably leader of a band of assassins (verse 38). See on Mr 5:4.

 Inquired ( επυνθανετο ). Imperfect middle of  πυνθανομα, old and common verb used mainly by Luke in the N.T. Lysias repeated his inquiries.

 Who he was ( τις ειη ). Present active optative of  ειμ changed from  εστιν (present indicative) in the indirect question, a change not obligatory after a past tense, but often done in the older Greek, rare in the N.T. (Robertson, Grammar, p. 1043f.).

 And what he had done ( κα τ εστιν πεποιηκως ). Periphrastic perfect active indicative of  ποιεω here retained, not changed to the optative as is true of  ειη from  εστιν in the same indirect question, illustrating well the freedom about it.

 Some shouting one thing, some another ( αλλο αλλο τ επεφωνουν ). Same idiom of  αλλο αλλο as in 19:32 which see. The imperfect of  επιφωνεω, to call out to, suits well the idiom. This old verb occurs in the N.T. only in Luke and Acts (already in 12:22).

 When he could not know ( μη δυναμενου αυτου γνωνα ). Genitive absolute of present middle participle of  δυναμα with negative  μη and second aorist active infinitive of  γινωσκω.

 The certainty ( το ασφαλες ). Neuter articular adjective from  α privative and  σφαλλω, to make totter or fall. Old word, in the N.T. only in Ac 21:34; 22:30; 25:26; Php 3:1; Heb 6:19.

 Into the castle ( εις την παρεμβολην ). Koine word from  παρεμβαλλω, to cast in by the side of, to assign soldiers a place, to encamp (see on Lu 19:43). So  παρεμβολη comes to mean an interpolation, then an army drawn up (Heb 11:34), but mainly an encampment (Heb 13:11, 13), frequent in Polybius and LXX. So here barracks of the Roman soldiers in the tower of Antonia as in verse 37; 22:24; 23:10, 16, 32.

 Upon the stairs ( επ τους αναβαθμους ). From  ανα, up, and  βαινω, to go. Late word, in LXX and Koine writers. In the N.T. only here and verse 40.

 So it was ( συνεβη ). Second aorist active of  συμβαινω, to happen (see on 20:19) with infinitive clause as subject here as often in the old Greek.

 He was borne ( βασταζεσθα αυτον ). Accusative of general reference with this subject infinitive, present passive of  βασταζω, to take up with the hands, literally as here.

 Violence ( βιαν ). See on Ac 5:26.  Βιαζω, to use force, is from  βια.

 Followed after ( ηκολουθε ). Imperfect active of  ακολυθεω, was following. Cheated of their purpose to lynch Paul, they were determined to have his blood.

 Crying out ( κραζοντες ). Construction according to sense, plural masculine participle agreeing with neuter singular substantive  πληθος (Robertson, Grammar, p. 401).

 Away with him ( Αιρε αυτον ). The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Lu 23:18,  Αιρε τουτον ). He will hear it again from this same crowd (Ac 22:22). It is the present imperative ( αιρε ) as in Lu 23:18, but some may have used the urgent aorist active imperative as also in the case of Jesus Joh 19:15,  αρον, αρον with  σταυρωσον added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob's yells rolled on and on in his ears.

 May I say something unto thee? ( Ε εξεστιν μο ειπειν τ προς σε? ). On this use of  ε in a direct question see on 1:6. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch's amazement.

 Dost thou know Greek? ( Hελληνιστ γινωσκεισ? ). Old Greek adverb in  - from  Hελληνιζω, meaning "in Greek." "Do you know it in Greek?" In the N.T. only here and Joh 19:20.

 Art thou not then the Egyptian? ( Ουκ αρα συ ε ο Αιγυπτιοσ? ). Expects the answer Yes and  αρα argues the matter (therefore). The well-known ( ο ) Egyptian who had given the Romans so much trouble.

 Stirred up to sedition ( αναστατωσας ). First aorist active participle of  αναστατοω, a late verb from  αναστατος, outcast, and so to unsettle, to stir up, to excite, once known only in LXX and Ac 17:6 (which see); 21:38; Ga 5:12, but now found in several papyri examples with precisely this sense to upset.

 Of the Assassins ( των σικαριων ). Latin word sicarius, one who carried a short sword  σιχα under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17,6 and 13,5; Ant. XX. 8,10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul's knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them.

 I am ( Εγω μεν ειμ ). In contrast with the wild guess of Lysias Paul uses  μεν and  δε. He tells briefly who he is:

 a Jew ( Ιουδαιος ) by race,

 of Tarsus in Cilicia ( Ταρσευς της Κιλικιας ) by country, belonging to Tarsus (this adjective  Ταρσευς only here and Ac 9:11), and proud of it, one of the great cities of the empire with a great university.

 A citizen of no mean city ( ουκ ασημου πολεως πολιτης ). Litotes again, "no mean" ( ασημος, old adjective, unmarked,  α privative and  σημα, mark, insignificant, here only in the N.T.). This same litotes used by Euripides of Athens (Ion 8). But Paul calls himself a citizen ( πολιτης ) of Tarsus. Note the "effective assonance" (Page) in  πολεως πολιτης. Paul now ( δε ) makes his request ( δεομα ) of Lysias.

 Give me leave ( επιτρεψον μο ). First aorist active imperative of  επιτρεπω, old and common verb to turn to, to permit, to allow. It was a strange request and a daring one, to wish to speak to this mob howling for Paul's blood.

 When he had given him leave ( επιτρεψαντος αυτου ). Genitive absolute of aorist active participle of the same verb  επιτρεπω.

 Standing on the stairs ( εστως επ των αναβαθμων ). Second perfect active participle of  ιστημ, to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him.

 Beckoned with the hand ( κατεσεισε τη χειρ ). He shook down to the multitude with the hand (instrumental case  χειρ ), while Alexander, Luke says (19:33), "shook down the hand" (accusative with the same verb, which see). In 26:1 Paul reached out the hand ( εκτεινας την χειρα ).

 When there was made a great silence ( πολλης σιγης γενομενης ). Genitive absolute again with second aorist middle participle of  γινομα, "much silence having come." Paul waited till silence had come.

 In the Hebrew language ( τη Εβραιδ διαλεκτω ). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that "his bodily presence was weak and his speech contemptible" (2Co 10:10). But surely even they would have to admit that Paul's stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.

‏ Acts 22

 Brethren and fathers ( Ανδρες αδελφο κα πατερες ) Men, brethren, and fathers. The very language used by Stephen (7:2) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (amoris et honoris nomina, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham).

 The defence which I now make unto you ( μου της προς υμας νυν απολογιας ). Literally, My defence to you at this time.  Νυν is a sharpened form (by  - ) of  νυν (now), just now. The term  απολογια (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from  απολογεομα, to talk oneself off a charge, to make defence. It occurs also in Ac 25:16 and then also in 1Co 9:3; 2Co 7:11; Php 1:7, 16; 2Ti 4:16; 1Pe 3:15. Paul uses it again in Ac 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Ac 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter Ac 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.

 He spake ( προσεφωνε ). Imperfect active, was speaking. See aorist active  προσεφωνησεν in 21:40.

 They were the more quiet ( μαλλον παρεσχον ησυχιαν ). Literally, The more ( μαλλον ) they furnished or supplied (second aorist active indicative of  παρεχω ) quietness ( ησυχιαν, old word, in the N.T. only here and 2Th 3:12; 1Ti 2:11ff.). Precisely this idiom occurs in Plutarch (Cor. 18) and the LXX (Job 34:29). Knowling notes the fondness of Luke for words of silence ( σιγη, σιγαω, ησυχαζω ) as in Lu 14:4; 15:26; Ac 11:18; 12:17; 15:12; 21:14, 40. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul's Koine Greek, but they much preferred the Aramaic. It was a masterstroke.

 I am a Jew ( Εγω ειμ ανηρ Ιουδαιος ). Note use of  Εγω for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in Ac 26:4f.; 2Co 11:22; Ga 1:14; Php 3:4-7.

 Born ( γεγεννημενος ). Perfect passive participle of  γενναω. See above in 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Ac 6:1).

 Brought up ( ανατεθραμμενος ). Perfect passive participle again of  ανατρεφω, to nurse up, to nourish up, common old verb, but in the N.T. only here, 7:20ff., and MSS. in Lu 4:16. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Co 5:16).

 At the feet of Gamaliel ( προς τους ποδας Γαμαλιηλ ). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter 5:34ff. He was one of the seven Rabbis to whom the Jews gave the highest title  Ραββαν (our Rabbi).  Ραββ (my teacher) was next, the lowest being  Ραβ (teacher). "As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law" (Conybeare and Howson).

 Instructed ( πεπαιδευμενος ). Perfect passive participle again (each participle beginning a clause), this time of  παιδευω, old verb to train a child ( παις ) as in 7:22 which see. In this sense also in 1Ti 1:20; Tit 2:12. Then to chastise as in Lu 23:16, 22 (which see); 2Ti 2:25; Heb 12:6f.

 According to the strict manner ( κατα ακριβειαν ). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in 26:5. See also Ro 10:2; Gal 1:4; Php 3:4-7.

 Of our fathers ( πατρωιου ). Old adjective from  πατερ, only here and 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges.  Πατρικος (patrician) refers more to personal attributes and affiliations.

 Being zealous for God ( ζηλωτης υπαρχων του θεου ). Not adjective, but substantive

 zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, 21:20 which see) with objective genitive  του θεου (for God). See also verse 14; 28:17; 2Ti 1:3 where he makes a similar claim. So did Peter (Ac 3:13; 5:30) and Stephen (7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" ( καθως παντες υμεις εστε σημερον ). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.

 And I ( ος ).

 I who, literally.

 This Way ( ταυτην την οδον ). The very term used for Christianity by Luke concerning Paul's persecution (9:2), which see. Here it "avoids any irritating name for the Christian body" (Furneaux) by using this Jewish terminology.

 Unto the death ( αχρ θανατου ). Unto death, actual death of many as 26:10 shows.

 Both men and women ( ανδρας τε κα γυναικας ). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as "a blasphemer, and a persecutor, and injurious (1Ti 1:13), the first of sinners" (1Ti 1:15). But it showed the lengths to which Paul went in his zeal for Judaism.

 Doth bear me witness ( μαρτυρε μο ). Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (23:2), though he may be still alive.

 All the estate of the elders ( παν το πρεσβυτεριον ). All the eldership or the Sanhedrin (4:5) of which Paul was probably then a member (26:10). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago).

 From whom ( παρ' ων ). The high priest and the Sanhedrin.

 Letters unto the brethren ( επισταλας προς τους αδελφους ). Paul still can tactfully call the Jews his "brothers" as he did in Ro 9:3. There is no bitterness in his heart.

 Journeyed ( επορευομην ). Imperfect middle indicative of  πορευομα, and a vivid reality to Paul still as he was going on towards Damascus.

 To bring also ( αξων κα ). Future active participle of  αγω, to express purpose, one of the few N.T. examples of this classic idiom (Robertson, Grammar, p. 1118).

 Them which were there ( τους εκεισε οντας ). Constructio praegnans. The usual word would be  εκε (there), not  εκεισε (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548).

 In bonds ( δεδεμενους ). Perfect passive participle of  δεω, predicate position, "bound."

 For to be punished ( ινα τιμωρηθωσιν ). First aorist passive subjunctive of  τιμωρεω, old verb to avenge, to take vengeance on. In the N.T. only here, and 26:11. Pure final clause with  ινα. He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire.

 And it came to pass ( εγενετο δε ). Rather than the common  κα εγενετο and with the infinitive ( περιαστραψα ), one of the three constructions with  κα (δε) εγενετο by Luke (Robertson, Grammar, pp. 1042f.), followed by  κα, by finite verb, by subject infinitive as here.

 As I made my journey ( μο πορευομενω ). To me (dative after  εγενετο, happened to me) journeying (participle agreeing with  μο ). See this same idiom in verse 17. Luke uses  εγενετο δε seventeen times in the gospel and twenty-one in the Acts.

 Unto Damascus ( τη Δαμασκω ). Dative after  εγγιζοντ (drawing nigh to).

 About noon ( περ μεσημβριαν ). Mid ( μεσος ) day ( ημερα ), old word, in the N.T. only here and 8:26 which see where it may mean "toward the south." An item not in ch. 9.

 Shone round about me ( περιαστραψα περ εμε ). First aorist active infinitive of  περιαστραπτω, to flash around, in LXX and late Greek, in the N.T. only here and 9:3 which see. Note repetition of  περ.

 A great light ( φως ικανον ). Luke's favourite word  ικανον (considerable). Accusative of general reference with the infinitive.

 I fell ( επεσα ). Second aorist active indicative with  -α rather than  επεσον, the usual form of  πιπτω.

 Unto the ground ( εις το εδαφος ). Old word, here alone in N.T. So the verb  εδαφιζω, is in Lu 19:44 alone in the N.T.

 A voice saying ( φωνης λεγουσης ). Genitive after  ηκουσα, though in 26:14 the accusative is used after  ηκουσα, as in 22:14 after  ακουσα, either being allowable. See on 9:7 for discussion of the difference in case. Saul's name repeated each time (9:4; 22:7; 26:14). Same question also in each report: "Why persecuted thou me?" ( Τ με διωκεισ? ). These piercing words stuck in Paul's mind.

 Of Nazareth ( ο Ναζωραιος ). The Nazarene, not in 9:5; 26:15 and here because Jesus is mentioned now for the first time in the address. The form  Ναζωραιος as in Mt 2:23 (which see) is used also in 24:5 for the followers of Jesus instead of  Ναζαρηνος as in Mr 1:24, etc. (which see).

 But they heard not the voice ( την δε φωνην ουκ ηκουσαν ). The accusative here may be used rather than the genitive as in verse 7 to indicate that those with Paul did not understand what they heard (9:7) just as they beheld the light (22:9), but did not see Jesus (9:7). The difference in cases allows this distinction, though it is not always observed as just noticed about 22:14; 26:14. The verb  ακουω is used in the sense of understand (Mr 4:33; 1Co 14:2). It is one of the evidences of the genuineness of this report of Paul's speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: "And they became afraid" ( κα εμφοβο εγενοντο ). Clearly not genuine.

 Into Damascus ( εις Δαμασκον ). In 9:6 simply "into the city" ( εις την πολιν ).

 Of all things which ( περ παντων ων ).  Hων, relative plural attracted to genitive of antecedent from accusative  α, object of  ποιησα (do).

 Are appointed for thee ( τετακτα σο ). Perfect passive indicative of  τασσω, to appoint, to order, with dative  σο. Compare with  οτ σε δε of 9:6. The words were spoken to Paul, of course, in the Aramaic, Saoul, Saoul.

 I could not see ( ουκ ενεβλεπον ). Imperfect active of  εμβλεπω, I was not seeing, same fact stated in 9:8. Here the reason as "for the glory of that light" ( απο της δοξης του φωτος εκεινου ).

 Being led by the hand ( χειραγωγουμενος ). Present passive participle of  χειραγωγεω, the same verb used in 9:8 ( χειραγωγουντες ) which see. Late verb, in the N.T. only in these two places. In LXX.

 A devout man according to the law ( ευλαβης κατα τον νομον ). See on 2:5; 8:2; Lu 2:25 for the adjective  ευλαβης. Paul adds "according to the law" to show that he was introduced to Christianity by a devout Jew and no law-breaker (Lewin).

 I looked up on him ( αναβλεψα εις αυτον ). First aorist active indicative and same word as  αναβλεψον (Receive thy sight). Hence here the verb means as the margin of the Revised Version has it: "I received my sight and looked upon him." For "look up" see Joh 9:11.

 Hath appointed thee ( προεχειρισατο ). First aorist middle indicative of  προχειριζω, old verb to put forth into one's hands, to take into one's hands beforehand, to plan, propose, determine. In the N.T. only in Ac 3:20; 22:14; 26:16. Three infinitives after this verb of God's purpose about Paul:

 to know ( γνωνα, second aorist active of  γινωσκω ) his will,

 to see ( ιδειν, second aorist active of  οραω ) the Righteous One (cf. 3:14),

 to hear ( ακουσα, first aorist active of  ακουω ) a voice from his mouth.

 A witness for him ( μαρτυς αυτω ). As in 1:8.

 Of what ( ων ). Attraction of the accusative relative  α to the genitive case of the unexpressed antecedent  τουτων.

 Thou hast seen and heard ( εωρακας, present perfect active indicative  κα ηκουσας, first aorist active indicative). This subtle change of tense is not preserved in the English. Blass properly cites the perfect  εωρακα in 1Co 9:1 as proof of Paul's enduring qualification for the apostleship.

 By baptized ( βαπτισα ). First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar, p. 808). Cf. 1Co 10:2. Submit yourself to baptism. So as to  απολουσα, Get washed off as in 1Co 6:11. It is possible, as in 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul's vivid and picturesque language. As in Ro 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (verse 10). Baptism here pictures the washing away of sins by the blood of Christ.

 When I had returned ( μο υποστρεψαντ ),

 while I prayed ( προσευχομενου μου ),

 I fell ( γενεσθα με ). Note dative  μο with  εγενετο as in verse 6, genitive  μου (genitive absolute with  προσευχομενου ), accusative of general reference  με with  γενεσθα, and with no effort at uniformity, precisely as in 15:22, 23 which see. The participle is especially liable to such examples of anacolutha (Robertson, Grammar, p. 439).

 Saw him saying ( ιδειν αυτον λεγοντα ). The first visit after his conversion when they tried to kill him in Jerusalem (9:29).

 Because ( διοτι, δια and  οτ ),

 for that.

 Imprisoned and beat ( ημην φυλακιζων κα δερων ). Periphrastic imperfect active of  φυλακιζω (LXX and late Koine, here alone in the N.T.) and  δερω (old verb to skin, to beat as in Mt 21:35 which see).

 In every synagogue ( κατα τας συναγογας ). Up and down ( κατα ) in the synagogues.

 Was shed ( εξεχυννετο ). Imperfect passive of  εκχυννω (see on Mt 23:35), was being shed.

 Witness ( μαρτυρος ). And "martyr" also as in Re 2:13; 17:6. Transition state for the word here.

 I also was standing by ( κα αυτος ημην εφεστως ). Periphrastic second past perfect in form, but imperfect (linear) in sense since  εστωσ=ισταμενος (intransitive).

 Consenting ( συνευδοκων ). The very word used by Luke in Ac 8:1 about Paul. Koine word for being pleased at the same time with (cf. Lu 11:48). Paul adds here the item of "guarding the clothes of those who were slaying ( αναιρουντων as in Lu 23:32; Ac 12:2) him" (Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.

 I will send thee forth far hence unto the Gentiles ( Εγω εις εθνη μακραν εξαποστελω σε ). Future active of the double ( εξ, out,  απο, off or away) compound of  εξαποστελλω, common word in the Koine (cf. Lu 24:49). This is a repetition by Jesus of the call given in Damascus through Ananias (9:15). Paul had up till now avoided the word Gentiles, but at last it had to come, "the fatal word" (Farrar).

 They gave him audience ( ηκουον ). Imperfect active, they kept on listening, at least with respectful attention.

 Unto this word ( αχρ τουτου του λογου ). But "this word" was like a spark in a powder magazine or a torch to an oil tank. The explosion of pent-up indignation broke out instantly worse than at first (21:30).

 Away with such a fellow from the earth ( Αιρε απο της γης τον τοιουτον ). They renew the cry with the very words in 21:36, but with "from the earth" for vehemence.

 For it is not fit ( ου γαρ καθηκεν ). Imperfect active of  καθηκω, old verb to come down to, to become, to fit. In the N.T. only here and Ro 1:28. The imperfect is a neat Greek idiom for impatience about an obligation: It was not fitting, he ought to have been put to death long ago. The obligation is conceived as not lived up to like our "ought" (past of owe). See Robertson, Grammar, p. 886.

 As they cried out ( κραυγαζοντων αυτων ). Genitive absolute with present active participle of  κραυγαζω, a rare word in the old Greek from  κραυγη (a cry). See on Mt 12:19. Two other genitive absolutes here,  ριπτουντων (throwing off, present active participle, frequent active variation of  ριπτω ) and  βαλλοντων (present active participle of  βαλλω, flinging). These present participles give a lively picture of the uncontrolled excitement of the mob in their spasm of wild rage.

 That he be examined by scourging ( μαστιξιν ανεταζεσθα αυτον ). The present passive infinitive of  ανεταζω in indirect command after  ειπας (bidding). This verb does not occur in the old Greek (which used  εξεταζω as in Mt 2:8), first in the LXX, in the N.T. only here and verse 29, but Milligan and Moulton's Vocabulary quotes an Oxyrhynchus papyrus of A.D. 127 which has a prefect using the word directing government clerks to "examine" ( ανεταζειν ) documents and glue them together into volumes ( τομο ). The word was evidently in use for such purposes. It was a kind of "third degree" applied to Paul by the use of scourges ( μαστιξιν ), instrumental plural of  μαστιξ, old word for whip, as in Heb 11:36. But this way of beginning an inquiry by torture (inquisition) was contrary to Roman law (Page): Non esse a tormentis incipiendum, Divus Augustus statuit.

 That he might know ( ινα επιγνω ). Final clause with  ινα and second aorist active subjunctive of  επιγνωσκω (full knowledge). Lysias was as much in the dark as ever, for Paul's speech had been in Aramaic and this second explosion was a mystery to him like the first.

 They so shouted ( ουτος επεφωνουν ). Imperfect active progressive imperfect had been so shouting.

 When they had tied him up ( ος προετειναν αυτον ). First aorist active indicative of  προτεινω, old verb to stretch forward, only here in the N.T. Literally, "When they stretched him forward."

 With the thongs ( τοις ιμασιν ). If the instrumental case of  ιμας, old word for strap or thong (for sandals as Mr 1:7, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But  τοις ιμασιν may be dative case and then it would mean "for the lashes." In either case it is a dreadful scene of terrorizing by the chiliarch.

 Unto the centurion that stood by ( προς τον εστωτα εκατονταρχον ). He was simply carrying out the orders of the chiliarch (cf. Mt 27:54). Why had not Paul made protest before this?

 Is it lawful? ( ε εξεστιν? ). This use of  ε in indirect questions we have had before (1:6).

 A Roman and uncondemned ( Ρομαιον κα ακατακριτον ). Just as in 16:37 which see. Blass says of Paul's question: Interrogatio subironica est confidentiae plena.

 What art thou about to do? ( Τ μελλεις ποιειν? ). On the point of doing, sharp warning.

 Art thou a Roman? ( Συ Ρομαιος ει? ).

 Thou (emphatic position) a Roman? It was unbelievable.

 With a great sum ( πολλου κεφαλαιου ). The use of  κεφαλαιου (from  κεφαλη, head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from  χαπυτ (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets" (Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship.

 But I am a Roman born ( Εγω δε κα γεγεννημα ). Perfect passive indicative of  γενναω. The word "Roman" not in the Greek. Literally, "But I have been even born one," (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (21:39) did not make Paul a Roman citizen. Tarsus was an urbs libera, not a colonia like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul's family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius" (Furneaux).

 Departed from him ( απεστησαν απ' αυτου ). Second aorist active indicative (intransitive) of  αφιστημ, stood off from him at once.

 Was afraid ( εφοβηθη ). Ingressive aorist passive indicative of  φοβεομα, became afraid. He had reason to be.

 That he was a Roman ( οτ Ρομαιος εστιν ). Indirect assertion with tense of  εστιν retained.

 Because he had bound him ( οτ αυτον ην δεδεκως ). Causal  οτ here after declarative  οτ just before. Periphrastic past perfect active of  δεω, to bind.

 To know the certainty ( γνωνα το ασφαλες ). Same idiom in 21:34 which see.

 Wherefore he was accused ( το τ κατεγορειτα ). Epexegetical after to  ασφαλες. Note article (accusative case) with the indirect question here as in Lu 22:1, 23, 24 (which see), a neat idiom in the Greek.

 Commanded ( εκελευσεν ). So the Sanhedrin had to meet, but in the Tower of Antonia, for he brought Paul down ( καταγαγων, second aorist active participle of  καταγω ).

 Set him ( εστησεν ). First aorist active (transitive) indicative of  ιστημ, not the intransitive second aorist  εστη. Lysias is determined to find out the truth about Paul, more puzzled than ever by the important discovery that he has a Roman citizen on his hands in this strange prisoner.

‏ Acts 23

 Looking steadfastly ( ατενισας ). See on this word 1:10; 3:12; 6:15; 7:55; 13:9. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged.

 I have lived before God ( πεπολιτευμα τω θεω ). Perfect middle indicative of  πολιτευω, old verb to manage affairs of city ( πολις ) or state, to be a citizen, behave as a citizen. In the N.T. only here and Php 1:27. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God ( θεω ) is the dative of personal interest. As God looked at it and in his relation to God.

 In all good conscience unto this day ( παση συνειδησε αγαθη αχρ ταυτης της ημερας ). This claim seems to lack tact, but for brevity's sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1Ti 1:13-16). But that depends on one's interpretation of "good conscience." The word  συνειδησις is literally "joint-knowledge" in Greek, Latin (conscientia) and English "conscience" from the Latin. It is a late word from  συνοιδα, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Heb 10:2), or of one's own self, then consciousness of the distinction between right and wrong (Ro 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Co 8:7, 10; 1Pe 2:19). The conscience can be contaminated (Heb 10:22, evil  πονηρας ). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Ti 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1Pe 3:16). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in Joh 8:9 (the interpolation 7:53-8:11).

 Ananias ( Hανανιας ). Not the one in Lu 3:2; Joh 18:13; Ac 4:7, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted" (Page). Though high priest, he was a man of bad character.

 Them that stood by him ( τοις παρεστωσιν αυτω ). Dative case of second perfect participle of  παριστημ, to place, and intransitive. See the same form in verse 4 ( παρεστωτες ).

 To smite him on the mouth ( τυπτειν αυτου το στομα ). See on 12:45; 18:17. Cf. the treatment of Jesus (Joh 18:22). Ananias was provoked by Paul's self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew" (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Lu 6:29 where  τυπτω is also used).

 Thou whited wall ( τοιχε κεκονιαμενε ). Perfect passive participle of  κονιαω (from  κονια, dust or lime). The same word used in Mt 23:27 for "whited sepulchres" ( ταφο κεκονιαμενο ) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word  τυπτειν (smite) in his command, putting it first in the sentence ( τυπτειν σε μελλε ο θεος ) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God's commonwealth.

 And sittest thou to judge me? ( Κα συ καθη κρινων με? ) Literally, "And thou (being what thou art) art sitting ( καθη, second person singular middle of  καθημα, late form for  καθησα, the uncontracted form) judging me." Cf. Lu 22:30.  Κα συ at the beginning of a question expresses indignation.

 Contrary to the law ( παρανομων ). Present active participle of  παρανομεω, old verb to act contrary to the law, here alone in the N.T., "acting contrary to the law."

 Of God ( του θεου ). As God's representative in spite of his bad character (De 17:8f.). Here was a charge of irreverence, to say the least. The office called for respect.

 I wist not ( ουκ ηιδειν ). Second past perfect of  οιδα used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from Ex 22:18 (LXX) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1Pe 2:23) when smitten on the cheek (Joh 18:22), but he did protest against the act and did not turn the other cheek.

 But when Paul perceived ( γνους δε ο Παυλος ). Perceiving (second aorist ingressive of  γινωσκω ). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." So Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes 24:21 as a confession of error here, but that is reading into Paul's word about the resurrection more than he says. Page considers Luke's report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee.

 I am a Pharisee, a son of Pharisees ( Εγω Φαρισαιος ειμ υιος Φαρισαιων ). This was strictly true as we know from his Epistles (Php 3:5).

 Touching the hope and resurrection of the dead I am called in question ( περ ελπιδος κα αναστασεως νεκρων κρινομα ). This was true also and this is the point that Paul mentions in 24:21. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Ac 5:34-39). So then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in Ga 3; Ro 9-11.

 When he had so said ( τουτο αυτου λαλουντος ). Genitive absolute of present participle (Westcott and Hort) rather than aorist ( ειποντος ). While he was saying this.

 A dissension ( στασις ). This old word for standing or station (Heb 9:8) from  ιστημ, to place, we have seen already to mean insurrection (Ac 19:40 which see). Here it is strife as in 15:2.

 Was divided ( εσχισθη ). See on 14:4.

 There is no resurrection, neither angel, nor spirit ( μη εινα αναστασιν μητε αγγελον μητε πνευμα ). Infinitive with negative  μη in indirect assertion. These points constitute the chief doctrinal differences between the Pharisees and the Sadducees.

 Both ( αμφοτερα ). Here used though three items of belief are mentioned as in 19:16 where the seven sons of Sceva are thus described. This idiom is common enough in papyri and Byzantine Greek (Robertson, Grammar, p. 745).

 Strove ( διεμαχοντο ). Imperfect middle of  διαμαχομα, old Attic verb, to fight it out (between, back and forth, fiercely). Here only in the N.T. It was a lively scrap and Luke pictures it as going on. The Pharisees definitely take Paul's side.

 And what if a spirit hath spoken to him or an angel? ( ε δε πνευμα ελαλησεν αυτω η αγγελοσ? ). This is aposiopesis, not uncommon in the N.T., as in Lu 13:9; Joh 6:62 (Robertson, Grammar, p. 1203). See one also in Ex 32:32.

 When there arose a great dissension ( πολλης της γινομενης στασεως ). Present middle participle (genitive absolute). Literally, "dissension becoming much."

 Lest Paul should be torn in pieces by them ( μη διασπασθη ο Παυλος ). First aorist passive subjunctive of  διασπαω, to draw in two, to tear in pieces, old verb, in the N.T. only here and Mr 5:4 of tearing chains in two. The subjunctive with  μη is the common construction after a verb of fearing (Robertson, Grammar, p. 995).

 The soldiers ( το στρατευμα ). The army, the band of soldiers and so in verse 27.

 To go down ( καταβαν ). Second aorist active participle of  καταβαινω, having gone down.

 Take him by force ( αρπασα ). To seize. The soldiers were to seize and save Paul from the midst of ( εκ μεσου ) the rabbis or preachers (in their rage to get at each other). Paul was more of a puzzle to Lysias now than ever.

 The night following ( τη επιουση νυκτ ). Locative case, on the next (following) night.

 The Lord ( ο κυριος ). Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter's release (12:5), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (21:18). In every crisis Jesus appears to him (cf. Ac 18:9). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (22:18). Then he was told to leave Jerusalem. Now he is to have "cheer" or "courage" ( θαρσε ). Jesus used this very word to others (Mt 9:2, 22; Mr 10:49). It is a brave word.

 Thou hast testified ( διεμαρτυρω ). First aorist middle indicative second person singular of  διαμαρτυρομα, strong word (see on 22:18).

 Must thou ( σε δε ). That is the needed word and on this Paul leans. His hopes (19:21) of going to Rome will not be in vain. He can bide Christ's time now. And Jesus has approved his witness in Jerusalem.

 Banded together ( ποιησαντες συστροφην ). See on 19:40 (riot), but here conspiracy, secret combination, binding together like twisted cords.

 Bound themselves under a curse ( ανεθεματισαν εαυτους ). First aorist active indicative of  αναθεματιζω, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (Light from the Ancient East, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as  αναθεμα (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as Mr 14:71 (which see and Luke 21:5); Ac 23:12, 14, 21. They placed themselves under an anathema or curse, devoted themselves to God (cf. Le 27:28f.; 1Co 16:22).

 Drink ( πειν=πιειν ). Second aorist active infinitive of  πινω. For this shortened form see Robertson, Grammar, p. 343.

 Till they had killed ( εως ου αποκτεινωσιν ). First aorist active subjunctive of  αποκτεινω, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the Koine (Robertson, Grammar, pp. 974-6). Same construction in verse 14. King Saul took an "anathema" that imperilled Jonathan (1Sa 14:24). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21.

 More than forty ( πλειους τεσσερακοντα ). Without "than" ( η ) as in verse 21; 24:11 and often in the ancient Greek.

 Conspiracy ( συνωμοσιαν ). Old word from  συνομνυμ, to swear together. Only here in the N.T.

 Came to the chief priests and the elders ( προσελθοντες τοις αρχιερευσιν κα τοις πρεσβυτεροις ). The Sanhedrin, just as Judas did (Lu 22:4).

 With a great curse ( αναθεματ ). This use of the same word as the verb repeated in the instrumental case is in imitation of the Hebrew absolute infinitive and common in the LXX, the very idiom and words of De 13:15; 20:17, an example of translation Greek, though found in other languages (Robertson, Grammar, p. 531). See on Lu 21:5 for the distinction between  αναθεμα and  αναθημα. Jesus had foretold: "Whoso killeth you will think that he doeth God service" (Joh 16:2).

 Ye ( υμεις ). Emphatic.

 Signify ( εμφανισατε ). First aorist active imperative of  εμφανιζω. Make plain from  εμφανης, chiefly in Acts. Repeated in verse 22. The authority is with the chiliarch not with the Sanhedrin, but he had appealed to the Sanhedrin for advice.

 As though ye would judge of his case more exactly ( ως μελλοντας διαγινωσκειν ακριβεστερον τα περ αυτου ).  Hως with the participle gives the alleged reason as here. So also in verse 20.  Διαγνοσκω, old verb to distinguish accurately, only here in N.T. and 24:22.

 Or ever come near ( προ του εγγισα αυτον ). "Before the coming near as to him."  Προ and the genitive of the articular infinitive of  εγγιζω with accusative of general reference.

 We are ready to slay him ( ετοιμο εσμεν του ανελειν αυτον ). Genitive of purpose of the articular infinitive after the adjective  ετοιμο (Robertson, Grammar, p. 1061).  Ανελειν, second aorist active of  αναιρεω.

 Their lying in wait ( την ενεδραν ). Old word from  εν (in) and  εδρα (seat), ambush. In N.T. only here and 25:3. Accusative object of  ακουσας.

 He came ( παραγενομενος ). Second aorist middle participle of  παραγινομα. It may mean, "having come upon them" and so discount their plot, a graphic touch. Vincent thinks that some Pharisee, since Paul was a Pharisee and so a member of the "guild," told his nephew of the plot. Perhaps, and perhaps not.

 Told Paul ( απηγγειλεν τω Παυλω ). This nephew is not known otherwise. He may be a student here from Tarsus as Paul once was. Anyhow he knows what to do when he catches on to the conspirators. He had enough address to get into the barracks where Paul was. He ran the risk of death if discovered.

 Called unto him ( προσκαλεσαμενος ). First aorist participle indirect middle, calling to himself. Paul laid his plans as energetically as if Jesus had not promised that he would see Rome (23:11).

 Bring ( απαγε ). "Take away."

 Paul the prisoner ( ο δεσμιος Παυλος ). Bound ( δεσμιος ) to a soldier, but not with two chains (21:33), and with some freedom to see his friends as later (28:16), in military custody (custodia militaris). This was better than custodia publica (public custody), the common prison, but more confining.

 Who hath something to say to thee ( εχοντα τ λαλησα σο ). Same idiom as in verse 17, 19, but  λαλησα here instead of  απαγγειλα.

 Took him by the hand ( επιλαβομενος της χειρος αυτου ). Kindly touch in Lysias, ut fiduciam adolescentis confirmaret (Bengel). Note genitive with the second aorist middle (indirect, to himself) of  επιλαμβανω as in Lu 8:54 with  κρατησας which see. How old the young man ( νεανιας ) was we do not know, but it is the very word used of Paul in 7:58 when he helped in the killing of Stephen, a young man in the twenties probably. See also 20:9 of Eutychus. He is termed  νεανισκος in verse 22.

 Asked him privately ( κατ' ιδιαν επυνθανετο ). Imperfect middle, began to ask (inchoative).

 The Jews ( ο Ιουδαιο ). As if the whole nation was in the conspiracy and so in verse 12. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem.

 Have agreed ( συνεθεντο ). Second aorist middle indicative of  συντιθημ, old verb to join together, to agree. Already this form in Lu 22:5 which see. See also Joh 9:22; Ac 24:9.

 To bring down ( οπως καταγαγηις ). Very words of the conspirators in verse 15 as if the young man overheard. Second aorist active subjunctive of  καταγω with  οπως in final clause, still used, but nothing like so common as  ινα though again in verse 23 (Robertson, Grammar, p. 985).

 As though thou wouldest inquire ( ως μελλων πυνθανεσθα ). Just as in verse 15 except that here  μελλων refers to Lysias instead of to the conspirators as in verse 15. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.

 Do not therefore yield unto them ( Συ ουν μη πεισθηις αυτοις ). First aorist passive subjunctive of  πειθω, common verb, here to be persuaded by, to listen to, to obey, to yield to. With negative and rightly. Do not yield to them (dative) at all. On the aorist subjunctive with  μη in prohibitions against committing an act see Robertson, Grammar, pp. 851-4.

 For there lie in wait ( ενεδρευουσιν γαρ ). Present active indicative of  ενεδρευω, old verb from  ενεδρα (verse 16), in the N.T. only here and Lu 11:54 which see.

 Till they have slain him ( εως ου ανελωσιν αυτον ). Same idiom as in verse 12 save that here we have  ανελωσιν (second aorist active subjunctive) instead of  αποκτεινωσιν (another word for kill), "till they slay him."

 Looking for the promise from thee ( προσδεχομενο την απο σου επαγγελιαν ). This item is all that is needed to put the scheme through, the young man shrewdly adds.

 Tell no man ( μηδεν εκλαλησα ). Indirect command (oratio obliqua) after  παραγγειλας (charging) with first aorist active infinitive of  εκλαλεω (in ancient Greek, but here only in N.T.), but construction changed to direct in rest of the sentence (oratio recta) as in 1:4, "that thou hast signified these things to me" ( οτ ταυτα ενεφανισας προς εμε ). Same verb here as in verse 15. This change is common in the N.T. (Robertson, Grammar, p. 1047).

 Two ( τινας δυο ). "Some two" as in Lu 7:19, indicating (Page) that they were not specially chosen.

 Soldiers ( στρατιωτας ),

 horsemen ( ιππεις ),

 spearmen ( δεξιολαβους ). The three varieties of troops in a Roman army like the cohort of Lysias (Page). The  στρατιωτα were the heavy-armed legionaries, the  ιππεις belonged to every legion, the  δεξιολαβο were light-armed supplementary troops who carried a lance in the right hand ( δεξιος, right,  λαμβανω, to take). Vulgate, lancearios. At the third hour of the night ( απο τριτης ωρας της νυκτος ). About nine in the evening.

 Provide beasts ( κτενη παραστησα ). Change from direct to indirect discourse just the opposite of that in verse 22.

 Beasts ( κτηνη ). For riding as here or for baggage. See on Lu 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul.

 To bring safe ( ινα διασωσωσιν ). Final clause with  ινα and the first aorist active subjunctive of  διασωζω, old verb, to save through ( δια ) to a finish. Eight times in the N.T. (Mt 14:36; Lu 7:3; Ac 23:24; 27:43, 44; 28:1, 4; 1Pe 3:20).

 Unto Felix the governor ( προς Φηλικα τον ηγεμονα ). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" ( ηγεμων ) means "leader" from  ηγεομα, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Mt 27:2), of Felix, (Ac 23:24, 26, 33; 24:1), of Festus (26:30).

 And he wrote ( γραψας ). First aorist active participle of  γραφω, agreeing with the subject (Lysias) of  ειπεν (said) back in verse 23 (beginning).

 After this form ( εχουσαν τον τυπον τουτον ). Textus Receptus has  περιεχουσαν. The use of  τυπον (type or form) like exemplum in Latin (Page who quotes Cicero Ad Att. IX. 6. 3) may give merely the purport or substantial contents of the letter. But there is no reason for thinking that it is not a genuine copy since the letter may have been read in open court before Felix, and Luke was probably with Paul. The Roman law required that a subordinate officer like Lysias in reporting a case to his superior should send a written statement of the case and it was termed elogium. A copy of the letter may have been given Paul after his appeal to Caesar. It was probably written in Latin. The letter is a "dexterous mixture of truth and falsehood" (Furneaux) with the stamp of genuineness. It puts things in a favourable light for Lysias and makes no mention of his order to scourge Paul.

 Most excellent ( κρατιστω ). See on Lu 1:3 to Theophilus though not in Ac 1:1. It is usual in addressing men of rank as here, like our "Your Excellency" in 24:3 and Paul uses it to Festus in 26:25.

 Greeting ( χαιρειν ). Absolute infinitive with independent or absolute nominative ( Κλαυδιος Λυσιας ) as is used in letters (Ac 15:23; Jas 1:1) and in countless papyri (Robertson, Grammar, p. 1092).

 Was seized ( συλλημφθεντα ). First aorist passive participle of  συλλαμβανω.

 Rescued him having learned that he was a Roman ( εξειλαμεν μαθων οτ Ρομαιος εστιν ). Wendt, Zoeckler, and Furneaux try to defend this record of two facts by Lysias in the wrong order from being an actual lie as Bengel rightly says. Lysias did rescue Paul and he did learn that he was a Roman, but in this order. He did not first learn that he was a Roman and then rescue him as his letter states. The use of the aorist participle ( μαθων from  μανθανω ) after the principal verb  εξειλαμεν (second aorist middle of  εξαιρεω, to take out to oneself, to rescue) can be either simultaneous action or antecedent. There is in Greek no such idiom as the aorist participle of subsequent action (Robertson, Grammar, pp. 1112-14). Lysias simply reversed the order of the facts and omitted the order for scourging Paul to put himself in proper light with Felix his superior officer and actually poses as the protector of a fellow Roman citizen.

 To know ( επιγνωνα ). To know fully,  επ, second aorist active infinitive.

 They accused him ( ενεκαλουν αυτω ). Imperfect active indicative, were accusing him (dative), repeating their charges.

 Concerning questions of their law ( περ ζητηματα του νομου αυτων ). The very distinction drawn by Gallio in Corinth (Ac 18:14f.). On the word see on 15:2.

 But to have nothing laid to his charge worthy of death or of bonds ( μηδεν δε αξιον θανατου η δεσμων εχοντα ενκλημα ). Literally, "having no accusation (or crime) worthy of death or of bonds." This phrase here only in the N.T.  Εγκλημα is old word for accusation or crime from  εγκαλεω used in verse 28 and in the N.T. only here and 25:16. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus).

 When it was shown to me that there would be a plot ( μηνυθεισης μο επιβουλης εσεσθα ). Two constructions combined; genitive absolute ( μηνυθεισης επιβουλης, first aorist passive participle of  μηνυω ) and future infinitive ( εσεσθα as if  επιβουλην accusative of general reference used) in indirect assertion after  μηνυω (Robertson, Grammar, p. 877).

 Charging his accusers also ( παραγγειλας κα τοις κατηγοροις ). First aorist active participle of  παραγγελλω with which compare  μαθων above (verse 27), not subsequent action. Dative case in  κατηγοροις.

 Before thee ( επ σου ). Common idiom for "in the presence of" when before a judge (like Latin apud) as in 24:20, 21; 25:26; 26:2. What happened to the forty conspirators we have no way of knowing. Neither they nor the Jews from Asia are heard of more during the long five years of Paul's imprisonment in Caesarea and Rome.

 As it was commanded them ( κατα το διατεταγμενον αυτοις ). "According to that which was commanded them," perfect passive articular participle of  διατασσω.

 By night ( δια νυκτος ). Through the night, travelling by night forty miles from Jerusalem to Antipatris which was founded by Herod the Great and was on the road from Jerusalem to Caesarea, a hard night's ride.

 And they ( οιτινες ). Which very ones, the cavalry, the horsemen of verse 31.

 Delivered ( αναδοντες ). Second aorist active participle of  αναδιδωμ, old verb to give up, to hand over, here only in the N.T.

 Presented Paul also ( παρεστησαν κα τον Παυλον ). First aorist active (transitive, not second aorist intransitive) indicative of  παριστημ, common verb to present or place beside. What would Paul's friends in Caesarea (Philip and his daughters) think of the prophecy of Agabus now so quickly come true.

 When he had read it ( αναγνους ). Second aorist active participle of  αναγινωσκω, to know again, to read.

 Of what province he was ( εκ ποιας επαρχειας εστιν ). Tense of  εστιν (is) retained in indirect question.  Ποιας is strictly "of what kind of" province, whether senatorial or imperial. Cilicia, like Judea, was under the control of the propraetor of Syria (imperial province). Paul's arrest was in Jerusalem and so under the jurisdiction of Felix unless it was a matter of insurrection when he could appeal to the propraetor of Syria.

 I will hear thy cause ( διακουσομα ). "I will hear thee fully" ( δια ).

 When--are come ( παραγενωντα ). Second aorist middle subjunctive of  παραγινομα with temporal conjunction  οταν, indefinite temporal clause of future time (Robertson, Grammar, p. 972), "whenever thine accusers come."

 In Herod's palace ( εν τω πραιτωριω ). The Latin word  πραετοριυμ. The word meant the camp of the general, then the palace of the governor as here and Mt 27:27 which see, and then the camp of praetorian soldiers or rather the praetorian guard as in Php 1:13.

‏ Acts 24

 And with an Orator, one Tertullus ( κα ρητορος Τερτυλλου τινος ). A deputation of elders along with the high priest Ananias, not the whole Sanhedrin, but no hint of the forty conspirators or of the Asian Jews. The Sanhedrin had become divided so that now it is probably Ananias (mortally offended) and the Sadducees who take the lead in the prosecution of Paul. It is not clear whether after five days is from Paul's departure from Jerusalem or his arrival in Caesarea. If he spent nine days in Jerusalem, then the five days would be counted from then (verse 11). The employment of a Roman lawyer (Latin orator) was necessary since the Jews were not familiar with Roman legal procedure and it was the custom in the provinces (Cicero pro Cael. 30). The speech was probably in Latin which Paul may have understood also.  Ρητωρ is a common old Greek word meaning a forensic orator or advocate but here only in the N.T. The Latin rhetor was a teacher of rhetoric, a very different thing. Tertullus is a diminutive of Tertius (Ro 16:22).

 Informed ( ενεφανισαν ). Same verb as in 23:15, 22, somewhat like our modern "indictment," certainly accusations "against Paul" ( κατα του Παυλου ). They were down on Paul and the hired barrister was prosecuting attorney. For the legal form see Oxyrhynchus Papyri, Vol. II., p. 162, line 19.

 When he (Paul) was called ( κληθεντος αυτου ). Genitive absolute (as so often in Acts) with first aorist passive participle of  καλεω. Seeing that by thee we enjoy much peace ( πολλης ειρηνης τυγχανοντες δια σου ). Literally, obtaining much peace by thee. A regular piece of flattery, captatio benevolentiae, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (Ann. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace.

 And that by thy providence ( κα δια της προνοιας ). Forethought, old Greek word from  προνοος ( προνοεω in 1Ti 5:8; Ro 12:17; 2Co 8:21), in N.T. only here and Ro 13:14. "Providence" is Latin Providentia (foreseeing, provideo). Roman coins often have Providentia Caesaris. Post-Augustan Latin uses it of God (Deus).

 Evils are corrected for this nation ( διορθωματων γινομενων τω εθνε τουτω ). Genitive absolute again,  γινομενων, present middle participle describing the process of reform going on for this nation (dative case of personal interest).  Διορθωμα (from  διορθοω, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.

 In all ways and in all places ( παντη τε κα πανταχου ).  Παντη, old adverb of manner only here in N.T.  Πανταχου also old adverb of place, several times in N.T. But these adverbs most likely go with the preceding clause about "reforms" rather than as here translated with "we accept" ( αποδεχομεθα ). But "with all gratitude" ( μετα πασης ευχαριστιας ) does naturally go with  αποδεχομεθα.

 That I be not further tedious unto thee ( ινα μη επ πλειον σε ενκοπτω ). Koine verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Ac 24:4; 1Th 2:18; Ga 5:7; Ro 15:22; 1Pe 3:7). "That I may not cut in on or interrupt thee further ( επ πλειον ) in thy reforms." Flattery still.

 Of thy clemency ( τη ση επιεικεια ). Instrumental case of old word from  επιεικης and this from  επ and  εικος (reasonable, likely, fair). "Sweet Reasonableness" (Matthew Arnold), gentleness, fairness. An  επιεικης man is "one who makes reasonable concessions" (Aristotle, Eth. V. 10), while  δικαιος is "one who insists on his full rights" (Plato, Leg. 757 D) as translated by Page.

 A few words ( συντομως ). Old adverb from  συντεμνω, to cut together (short), abbreviate. Like  δια βραχεων in Heb 13:22. In N.T. only here and Mr 16 (shorter conclusion).

 For we have found ( ευροντες γαρ ). Second aorist active participle of  ευρισκω, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page).

 A pestilent fellow ( λοιμον ). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Lu 21:11 ( λοιμο κα λιμο, pestilences and famines) which see. Latin pestis. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer.

 A mover of insurrections ( κινουντα στασεις ). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth).

 Throughout the world ( κατα την οικουμενην ). The Roman inhabited earth ( γην ) as in 17:6.

 A ringleader of the sect of the Nazarenes ( πρωτοστατην της των Ναζωραιων αιρεσεως ).  Πρωτοστατης is an old word in common use from  πρωτος and  ιστημ, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" ( αιρεσις ) see on 5:17.  Ναζωραιο here only in the plural in the N.T., elsewhere of Jesus (Mt 2:23; 26:71; Lu 18:37; Joh 18:5, 7; 19:19; Ac 2:22; 3:6; 4:10; 6:14; 22:8; 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

 Assayed to profane ( επειρασεν βεβηλωσα ). A flat untruth, but the charge of the Asian Jews (21:28-30). Verbum optum ad calumnian (Bengel).

 We seized ( εκρατησαμεν ). As if the Sanhedrin had arrested Paul, Tertullus identifying himself with his clients. But it was the mob (21:28-31) that attacked Paul and Lysias who rescued him (21:32ff.).

This whole verse with some words at the end of verse 6 and the beginning of verse 8 in the Textus Receptus ("And would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee") is absent from Aleph A B H L P 61 (many other cursives) Sahidic Bohairic. It is beyond doubt a later addition to the incomplete report of the speech of Tertullus. As the Revised Version stands, verse 8 connects with verse 6. The motive of the added words is clearly to prejudice Felix against Lysias and they contradict the record in Ac 21. Furneaux holds them to be genuine and omitted because contradictory to Ac 21. More likely they are a clumsy attempt to complete the speech of Tertullus.

 From whom ( παρ' ου ). Referring to Paul, but in the Textus Receptus referring to Lysias.

 By examining him thyself ( αυτος ανακρινας ). Not by torture, since Paul was a Roman citizen, but by hearing what Paul has to say in defence of himself.  Ανακρινω is to examine thoroughly up and down as in Lu 23:14.

 Joined in the charge ( συνεπεθεντο ). Second aorist middle indicative of  συνεπιτιθημ, old verb, double compound, to place upon ( επ ) together with ( συν ), to make a joint attack, here only in the N.T.

 Affirming ( φασκοντες ). Alleging, with the accusative in indirect assertion as in 25:19; Ro 1:22 (nominative with infinitive, Robertson, Grammar, p. 1038).

 Were so ( ουτως εχειν ), "held thus," common idiom.

 When the governor had beckoned to him ( νευσαντος αυτω του ηγεμονος ). Genitive absolute again with first aorist active participle of  νευω, to give a nod, old word, in N.T. only here and Joh 13:24. "The governor nodding to him."

 Forasmuch as I know ( επισταμενος ). Knowing, from  επισταμα.

 That thou hast been of many years a judge ( εκ πολλων ετων οντα σε κριτην ). The participle in indirect assertion after  επισταμενος (Robertson, Grammar, p. 1041). Paul goes as far as he can in the way of a compliment. For seven years Felix has been governor,  οντα being a sort of progressive present participle with  εκ πολλων ετων (Robertson, Grammar, p. 892).

 Cheerfully ( ευθυμως ). Old adverb from  ευθυμος ( ευ and  θυμος, good spirit), here only in N.T.

 Make my defence ( απολογουμα ). Old and regular word for this idea as in Lu 21:14 which see.

 Seeing that thou canst take knowledge ( δυναμενου σου επιγνωνα ). Genitive absolute again. The same word and form ( επιγνωνα ) used by Tertullus, if in Greek, in verse 8 to Felix. Paul takes it up and repeats it.

 Not more than twelve days ( ου πλειους ημερα δωδεκα ). Here  η (than) is absent without change of case to the ablative as usually happens. But this idiom is found in the Koine (Robertson, Grammar, p. 666).

 Since ( αφ' ης ). Supply  ημερας, "from which day."

 To worship ( προσκυνησων ). One of the few examples of the future participle of purpose so common in the old Attic.

 Disputing ( διαλεγομενον ). Simply conversing, discussing, arguing, and then disputing, common verb in old Greek and in N.T. (especially in Acts).

 Stirring up a crowd ( επιστασιν ποιουντα οχλου ).  Επιστασις is a late word from  εφιστημ, to make an onset or rush. Only twice in the N.T., 2Co 11:28 (the pressure or care of the churches) and here (making a rush of a crowd). The papyri give examples also for "onset." So Paul denies the two charges that were serious and the only one that concerned Roman law (insurrection).

 Prove ( παραστησα ). First aorist active infinitive of  παριστημ, to place beside. They have made "charges," mere assertions. They have not backed up these charges with proof, "nor can they," says Paul.

 Now ( νυν ). As if they had changed their charges from the cries of the mob in Jerusalem which is true. Paul has no hired lawyer to plead for him, but he has made a masterly plea for his freedom.

 I confess ( ομολογω ). The only charge left was that of being a ringleader of the sect of the Nazarenes. This Paul frankly confesses is true. He uses the word in its full sense. He is "guilty" of that.

 After the Way ( κατα την οδον ). This word Paul had already applied to Christianity (22:4). He prefers it to "sect" ( αιρεσιν which means a choosing, then a division). Paul claims Christianity to be the real (whole, catholic) Judaism, not a "sect" of it. But he will show that Christianity is not a deviation from Judaism, but the fulfilment of it (Page) as he has already shown in Ga 3; Ro 9.

 So serve I the God of our fathers ( ουτως λατρευω τω πατρωιω θεω ). Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (23:6). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious "heretic" surely!

 Which these themselves also look for ( ην κα αυτο ουτο προσδεχοντα ). Probably with a gesture towards his accusers. He does not treat them all as Sadducees. See Tit 2:13 for similar use of the verb ( προσδεχομενο την μακαριαν ελπιδα, looking for the happy hope).

 That there shall be a resurrection ( αναστασιν μελλειν εσεσθα ). Indirect assertion with infinitive and accusative of general reference ( αναστασιν ) after the word  ελπιδα (hope). The future infinitive  εσεσθα after  μελλειν is also according to rule,  μελλω being followed by either present, aorist, or future infinitive (Robertson, Grammar, pp. 870, 877, 878).

 Both of the just and the unjust ( δικαιων τε κα αδικων ). Apparently at the same time as in Joh 5:29 (cf. Ac 17:31f.). Gardner thinks that Luke here misrepresents Paul who held to no resurrection save for those "in Christ," a mistaken interpretation of Paul in my opinion. The Talmud teaches the resurrection of Israelites only, but Paul was more than a Pharisee.

 Herein ( εν τουτω ). His whole confession of belief in verses 14, 15.

 Do I also exercise myself ( κα αυτος ασκω ). "Do I also myself take exercise," take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God.

 Void of offence ( απροσκοπον ). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean "free from hurt or harm." It is a privative and  προσκοπτω (to cut or stumble against). Page likes "void of offence" since that can be either active "not stumbling" as in Php 1:10 or passive "not stumbled against" as in 1Co 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds "alway" ( δια παντος ), a bold claim for a consistent aim in life. "Certainly his conscience acquitted him of having caused any offence to his countrymen" (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (23:1f.).

 After many years ( δι' ετων πλειονων ). "At an interval ( δια ) of more ( πλειονων ) years" (than a few, one must add), not "after many years." If, as is likely Paul went up to Jerusalem in Ac 18:22, that was some five years ago and would justify " πλειονων " (several years ago or some years ago).

 To bring alms ( ελεημοσυνας ποιησον ). Another (see  προσκυνησων in verse 11) example of the future participle of purpose in the N.T. These "alms" (on  ελεημοσυνας see on Mt 6:1, 4; Ac 10:2, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1Co 16:1-4; 2Co 8; 9; Ro 15:26) who were none the less Jews. "And offerings" ( κα προσφορας ). The very word used in 21:26 of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul's original purpose to make these "offerings" before he came to Jerusalem (cf. 18:18). He came up to worship (verse 11) and to be present at Pentecost (20:16).

 Amidst which ( εν αιλ ). That is, "in which offerings" (in presenting which offerings, 21:27).

 They found me (my accusers here present,  ευρον με ),

 purified in the temple ( ηγνισμενον εν τω ιερω ). Perfect passive participle of  αγνιζω (same verb in 21:24, 26) state of completion of the Jewish sacrifices which had gone on for seven days (21:27), the very opposite of the charges made.

 With no crowd ( ου μετα οχλου ). "Not with a crowd" till the Asiatic Jews gathered one (21:27).

 Nor yet with tumult ( ουδε μετα θορυβου ). They made the tumult (27:30), not Paul. Till they made the stir, all was quiet.

 But certain Jews from Asia ( τινες δε απο της Αλιας Ιουδαιο ). No verb appears in the Greek for these words. Perhaps he meant to say that "certain Jews from Asia charged me with doing these things." Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2Co 7:5) as in 26:9. "The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles" (Page).

 Who ought to have been here before thee ( ους εδε επ σου παρεινα ). This use of  επ with genitive of the person is common. The imperfect indicative with verbs of necessity and obligation to express failure to live up to it is common in Greek (Robertson, Grammar, pp. 919-21). "The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present" (Furneaux). There was no case in a Roman court. These Asiatic Jews are never heard of after the riot, though they almost succeeded in killing Paul then.

 If they had aught against me ( ε τ εχοιεν προς εμε ). A condition of the fourth class or undetermined with less likelihood of being determined ( ε with the optative, Robertson, Grammar, p. 1021). This is a "mixed condition" (op.cit., p. 1022) with a conclusion of the second class.

 These men themselves ( αυτο ουτο ). Since the Asiatic Jews are not present and these men are.

 Wrong doing ( αδικημα ). Or misdeed. Old word from  αδικεω, to do wrong. In the N.T. only here and Ac 18:14; Re 18:5. Paul uses " αδικημα " from the standpoint of his accusers. "To a less sensitive conscience his action before the Sanhedrin would have seemed venial enough" (Furneaux).

 When I stood ( σταντος μου ). Genitive absolute, second aorist active participle of  ιστημ (intransitive), "when I took my stand."

 Before the council ( επ του συνεδριου ). Same use of  επ with genitive as in verse 19.

 Except it be ( ε ). Literally, "than," but after interrogative  τ = τ αλλο "what else than."

 For this one voice ( περ μιας ταυτης φωνης ). The normal Greek idiom with the attributive use of  ουτος calls for the article before  μιας, though some inscriptions show it as here (Robertson, Grammar, p. 702).

 That ( ης ). Genitive of the relative attracted to the case of the antecedent

 phonˆs.

 I cried ( εκεκραξα ). Reduplicated aorist as is usual with this verb in the LXX (Jud 3:15). Robertson, Grammar, p. 348.

 Touching ( περ ). Concerning (around, about).

 I am called in question ( κρινομα ). As in 23:6.

 Before you ( εφ' υμων ). Same idiom as in verses 19, 20.

 Having more exact knowledge ( ακριβεστερον ειδως ). "Knowing" (second perfect active participle of  οιδα ) "more accurately" (comparative of adverb  ακριβως ). More accurately than what? Than the Sanhedrin supposed he had "concerning the Way" ( τα περ της οδου, the things concerning the Way, common in Acts for Christianity). How Felix had gained this knowledge of Christianity is not stated. Philip the Evangelist lived here in Caesarea and there was a church also. Drusilla was a Jewess and may have told him something. Besides, it is wholly possible that Felix knew of the decision of Gallio in Corinth that Christianity was a religio licita as a form of Judaism. As a Roman official he knew perfectly well that the Sanhedrin with the help of Tertullus had failed utterly to make out a case against Paul. He could have released Paul and probably would have done so but for fear of offending the Jews whose ruler he was and the hope that Paul (note "alms" in verse 17) might offer him bribes for his liberty.

 Deferred them ( ανεβαλετο αυτους ). Second aorist middle indicative of  αναβαλλω, old verb (only here in N.T.) to throw or toss up, to put back or off, in middle to put off from one, to delay, to adjourn. Felix adjourned the case without a decision under a plausible pretext, that he required the presence of Lysias in person, which was not the case. Lysias had already said that Paul was innocent and was never summoned to Caesarea, so far as we know. Since Paul was a Roman citizen, Lysias could have thrown some light on the riot, if he had any.

 Shall come down ( καταβη ). Second aorist active subjunctive of  καταβαινω.

 I will determine your matter ( διαγνωσομα τα καθ' υμας ). Future middle of  διαγινωσκω, old and common verb to know accurately or thoroughly ( δια ). In the N.T. only here (legal sense) and 23:15. "The things according to you" (plural, the matters between Paul and the Sanhedrin).

 And should have indulgence ( εχειν τε ανεσιν ). From  ανιημ, to let loose, release, relax. Old word, in the N.T. only here and 2Th 1:7; 2Co 2:13; 7:5; 8:13. It is the opposite of strict confinement, though under guard, "kept in charge" ( τηρεισθα ).

 Forbid ( κωλυειν ). To hinder "no one of his friends" ( μηδενα των ιδιων ). No one of Paul's "own" (cf. 4:23; Joh 1:11) or intimates. Of these we know the names of Luke, Aristarchus, Trophimus, Philip the Evangelist.

 With Drusilla his wife ( συν Δρουσιλλη τη ιδια γυναικ ). Felix had induced her to leave her former husband Aziz, King of Emesa. She was one of three daughters of Herod Agrippa I (Drusilla, Mariamne, Bernice). Her father murdered James, her great-uncle Herod Antipas slew John the Baptist, her great-grandfather (Herod the Great) killed the babes of Bethlehem. Perhaps the mention of Drusilla as "his own wife" is to show that it was not a formal trial on this occasion. Page thinks that she was responsible for the interview because of her curiosity to hear Paul.

 Sent for ( μετεπεμψατο ). First aorist middle of  μεταπεμπω as usual (Ac 10:5).

 Was terrified ( εμφοβος γενομενος ). Ingressive aorist middle of  γινομα, "becoming terrified."  Εμφοβος ( εν and  φοβος ) old word, in the N.T. only Lu 24:5; Ac 10:5; 24:25; Re 11:13. Paul turned the tables completely around and expounded "the faith in Christ Jesus" as it applied to Felix and Drusilla and discoursed ( διαλεγομενου αυτου, genitive absolute) concerning "righteousness" ( δικαιοσυνης ) which they did not possess, "self-control" or temperance ( εγκρατειας ) which they did not exhibit, and "the judgment to come" ( του κριματος του μελλοντος ) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling).

 Go thy way for this time ( το νυν εχον πορευου ). The ancient Greek has this use of  το νυν εχον (Tobit 7:11) in the accusative of time, "as for the present or holding the now."

 When I have a convenient season ( καιρον μεταλαβων ). Second aorist active participle of the old verb  μεταλαμβανω, to find a share in, to obtain. It was his "excuse" for dodging the personal turn that Paul had given.

 He hoped withal ( αμα κα ελπιζων ). "At the same time also hoping." Paul had mentioned the "alms" (24:17) and that excited the avarice of Felix for "money" ( χρηματα ). Roman law demanded exile and confiscation for a magistrate who accepted bribes, but it was lax in the provinces. Felix had doubtless received them before. Josephus (Ant. XX. 8, 9) represents Felix as greedy for money.

 The oftener ( πυκνοτερον ). Comparative adverb of  πυκνος, old word, in N.T. only here and Lu 5:33 which see and 1Ti 5:23. Kin to  πυγμη (Mr 7:3) which see from  πυκω, thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense  ελπιζων ), kept on sending for him (present tense  μεταπεμπομενος ), and kept on communing (imperfect active  ωμιλε from  ομιλεω, old word as in Ac 20:11; Lu 24:14, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again.

 But when two years were fulfilled ( διετιας δε πληρωθεισης ). Genitive absolute first aorist passive of  πληροω, common verb to fill full.  Διετια, late word in LXX and Philo, common in the papyri, in N.T. only here and Ac 28:30. Compound of  δια, two ( δυο, δις ) and  ετος, year. So Paul lingered on in prison in Caesarea, waiting for the second hearing under Felix which never came. Caesarea now became the compulsory headquarters of Paul for two years. With all his travels Paul spent several years each at Tarsus, Antioch, Corinth, Ephesus, though not as a prisoner unless that was true part of the time at Ephesus for which there is some evidence though not of a convincing kind. We do not know that Luke remained in Caesarea all this time. In all probability he came and went with frequent visits with Philip the Evangelist. It was probably during this period that Luke secured the material for his Gospel and wrote part or all of it before going to Rome. He had ample opportunity to examine the eyewitnesses who heard Jesus and the first attempts at writing including the Gospel of Mark (Lu 1:1-4).

 Was succeeded by ( ελαβεν διαδοχον ). Literally, "received as successor."  Διαδοχος is an old word from  διαδεχομα, to receive in succession ( δια, δυο, two) and occurs here alone in the N.T. Deissmann (Bible Studies, p. 115) gives papyri examples where  ο διαδοχο means "higher officials at the court of the Ptolemies," probably "deputies," a usage growing out of the "successors" of Alexander the Great (Moulton and Milligan's Vocabulary), though here the original notion of "successor" occurs (cf. Josephus, Ant. XX. 8, 9). Luke does not tell why Felix "received" a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead.

 Porcius Festus ( Πορκιον Φηστον ). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (Ant. XX. 8, 9) says that "Porcius Festus was sent as a successor to Felix." The precise year when this change occurred is not clear. Albinus succeeded Festus by A.D. 62, so that it is probable that Festus came A.D. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and sicarii. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, A.D. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews.

 Desiring to gain favour with the Jews ( θελων τε χαριτα καταθεσθα τοις Ιουδαιοις ). Reason for his conduct. Note second aorist (ingressive) middle infinitive  καταθεσθα from  κατατιθημ, old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and 25:9 in N.T., though in some MSS. in Mr 15:46. It is a banking figure.

 Left Paul in bonds ( κατελιπε τον Παυλον δεδεμενον ). Effective aorist active indicative of  καταλειπω, to leave behind. Paul "in bonds" ( δεδεμενον, perfect passive participle of  δεω, to bind) was the "deposit" ( καταθεσθα ) for their favour. Codex Bezae adds that Felix left Paul in custody "because of Drusilla" ( δια Δρουσιλλαν ). She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul's Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2Ti 4:9-22 here in spite of the flat contradiction with Ac 21:29 about Trophimus being in Jerusalem instead of Miletus (2Ti 4:20), a "mistake" which he attributes to Luke! That sort of criticism can prove anything.

‏ Acts 25

 Having come into the province ( επιβας τη επαρχεια ). Second aorist active participle of  επιβαινω, to set foot upon. Literally, "Having set foot upon his province."  Επαρχεια is a late word for province, in N.T. only here and 23:34. Judea was not strictly a province, but a department (Page) of the province of Syria which was under a propraetor ( λεγατυς Χαεσαρις ) while Judea was under a procurator ( επιτροπος ).

 After three days ( μετα τρεις ημερας ). So in Ac 28:17 in Rome. That is on the third day, with a day of rest in between. Precisely the language used of the resurrection of Jesus "after three days" = "on the third day." So by common usage then and now.

 The principal men ( ο πρωτο ). The first men, the leading men of the city, besides the chief priests. In verse 15 we have "the chief priests and the elders." These chief men among the Jews would desire to pay their respects to the new Procurator on his first visit to Jerusalem. There was another high priest now, Ishmael in place of Ananias.

 Informed him against Paul ( ενεφανισαν αυτω κατα του Παυλου ). "This renewal of the charge after two years, on the very first opportunity, is a measure, not only of their unsleeping hatred, but of the importance which they attached to Paul's influence" (Furneaux).

 Besought ( παρεκαλουν ). Imperfect active, kept on beseeching as a special favour to the Jews.

 Asking favour against him ( αιτουμενο χαριν κατ' αυτου ). A favour to themselves (middle voice), not to Paul, but "against" ( κατ', down, against) him.

 That he would send for ( οπως μεταπεμψητα ). First aorist middle subjunctive of  μεταπεμπω (see 24:24, 26) with final particle  οπως like  ινα. Aorist tense for single case.

 Laying wait ( ενεδραν ποιουντες ). See on 23:16 for the word  ενεδρα. Old idiom (Thucydides) for laying a plot or ambush as here. Only these two uses of  ενεδρα in N.T. Two years before the Sanhedrin had agreed to the plot of the forty conspirators. Now they propose one on their own initiative.

 On the way ( κατα την οδον ). Down along, up and down along the way. Plenty of opportunity would occur between Caesarea and Jerusalem for ambush and surprise attacks.

 Howbeit ( μεν ουν ). No antithesis expressed, though Page considers  δε in verse 6 to be one. They probably argued that it was easier for one man (Paul) to come to Jerusalem than for many to go down there. But Festus was clearly suspicious (verse 6) and was wholly within his rights to insist that they make their charges in Caesarea where he held court.

 Was kept in charge ( τηρεισθα ). Present passive infinitive of  τηρεω in indirect assertion.  Hοτ with finite verb is more common after  αποκρινομα, but the infinitive with the accusative of general reference is proper as here (Robertson, Grammar, p. 1036).

 Shortly ( εν ταχε ). In quickness, in speed. Old and common usage, seen already in Lu 18:8; Ac 12:7; 22:18. Festus is clearly within his rights again since his stay in Caesarea had been so brief. He did go down in "eight or ten days" (verse 6). Luke did not consider the matter important enough to be precise.

 Them therefore which are of power among you ( ο ουν εν υμιν δυνατο ). "The mighty ones among you," "the men of power" ( δυνατο ) and authority, "the first men," the Sanhedrin, in other words. Note change here by Luke from indirect discourse in verse 4, to direct in verse 5 ( φησιν, says he).

 Go down with me ( συνκαταβαντες ). Double compound ( συν, κατα ) second aorist active participle of  συνκαταβαινω. It was a fair proposal.

 If there is anything amiss in the man ( ε τ εστιν εν τω ανδρ ατοπον ). Condition of the first class, assuming that there is (to be courteous to them), but not committing himself on the merits of the case.  Ατοπον is an old word, specially common in Plato, meaning "out of place." In N.T. only here and Lu 23:41 which see; Ac 28:6; 2Th 3:2. Note present tense active voice of  κατηγορειτωσαν (imperative) of  κατηγορεω, repeat their accusations.

 On the morrow ( τη επαυριον ). Locative case of the article with  ημερα understood ( επαυριον, adverb, tomorrow). Festus lost no time for the chief men had come down with him.

 Sat on the judgment seat ( καθισας επ του βηματος ). A legal formality to give weight to the decision. Ingressive aorist active participle. For this use of  βημα for judgment seat see on Mt. 27:19; Joh 19:13; Acts 12:21; 18:12; 25:10, 17. Same phrase repeated in 25:17.

 To be brought ( αχθηνα ). First aorist passive infinitive of  αγω after  εκελευσεν (commanded). Same words repeated in 25:17 by Festus.

 When he was come ( παραγενομενου αυτου ). Genitive absolute of common verb  παραγινομα (cf. 24:24).

 Which had come down ( ο καταβεβηκοτες ). Perfect active participle of  καταβαινω. They had come down on purpose at the invitation of Festus (verse 5), and were now ready.

 Stood round about him ( περιεστησαν αυτον ). Second aorist (ingressive) active (intransitive) of  περιιστημ, old verb, "Took their stand around him," "periculum intentantes" (Bengel). Cf. Lu 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus.

 Bringing against him ( καταφεροντες ). Bearing down on. See on 20:9; 26:10, only N.T. examples of this ancient verb.

 Many and grievous charges ( πολλα κα βαρεα αιτιωματα ). This word  αιτιωμα for old form  αιτιαμα is found in one papyrus (Moulton and Milligan's Vocabulary) in sense of "blame." But the charges were no "heavier" than those made by Tertullus (24:5-8). Paul's reply proves this and they were also probably on court record (Furneaux). See this adjective  βαρυς (heavy) used with  λυκο (wolves) in 20:29.

 Which they could not prove ( α ουκ ισχυον αποδειξα ). Imperfect active of  ισχυω, to have strength or power as in 19:16, 20. Repetition and reiteration and vehemence took the place of proof ( αποδειξα, first aorist active infinitive of  αποδεικνυμ, to show forth, old verb, in N.T. only here, Ac 2:22 which see and 1Co 4:9).

 While Paul said in his defence ( του Παυλου απολογουμενου ). Genitive absolute again, present middle participle of  απολογεομα, old verb to make defence as in 19:33; 24:10; 26:1, 2. The recitative  οτ of the Greek before a direct quotation is not reproduced in English.

 Have I sinned at all ( τ ημαρτον ). Constative aorist active indicative of  αμαρτανω, to miss, to sin. The  τ is cognate accusative (or adverbial accusative). Either makes sense. Paul sums up the charges under the three items of law of the Jews, the temple, the Roman state (Caesar). This last was the one that would interest Festus and, if proved, would render Paul guilty of treason ( μαjεστας ). Nero was Emperor A.D. 54-68, the last of the emperors with any hereditary claim to the name "Caesar." Soon it became merely a title like Kaiser and Czar (modern derivatives). In Acts only "Caesar" and "Augustus" are employed for the Emperor, not "King" ( Βασιλευς ) as from the time of Domitian. Paul's denial is complete and no proof had been presented. Luke was apparently present at the trial.

 Desiring to gain favour with the Jews ( θελων τοις Ιουδαιοις χαριν καταθεσθα ). Precisely the expression used of Felix by Luke in 24:27 which see. Festus, like Felix, falls a victim to fear of the Jews.

 Before me ( επ' εμου ). Same use of  επ with the genitive as in 23:30; 24:19, 21. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (verse 3). He added the words " επ' εμου " (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem "be judged of these things before me," in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice ( με πρεσεντε ). Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw.

 I am standing before Caesar's judgment-seat ( Hεστως επ του βηματος Καισαρος ειμ ). Periphrastic present perfect indicative ( εστως ειμ ), second perfect participle  εστως of  ιστημ (intransitive). Paul means to say that he is a Roman citizen before a Roman tribunal. Festus was the representative of Caesar and had no right to hand him over to a Jewish tribunal. Festus recognized this by saying to Paul "wilt thou" ( θελεις ).

 Where I ought to be judged ( ου με δε κρινεσθα ). Rather, "Where I must be judged," for  δε expresses necessity (it is necessary). Paul exposes the conduct of Festus with merciless precision.

 As thou also very well knowest ( ως κα συ καλλιον επιγινωσκεις ). "As thou also dost understand (hast additional knowledge,  επιγινωσκεις ) better" (than thou art willing to admit). That this is Paul's meaning by the use of the comparative  καλλιον (positive  καλως ) is made plain by the confession of Festus to Agrippa in verse 18. Paul says that Festus knows that he has done no wrong to the Jews at all ( ουδεν ηδικηκα ) and yet he is trying to turn him over to the wrath of the Jews in Jerusalem.

 If I am a wrong-doer ( ε μεν ουν αδικω ). Condition of the first class with  ε and the present active indicative of  αδικεω ( α privative and  δικη ): "If I am in the habit of doing injustice," assuming it to be true for the sake of argument.

 And have committed anything worthy of death ( κα αξιον θανατου πεπραχα ). Same condition with the difference in tense ( πεπραχα, perfect active indicative) of a single case instead of a general habit. Assuming either or both Paul draws his conclusion.

 I refuse not to die ( ου παραιτουμα το αποθανειν ). Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See on Lu 14:18f. Josephus (Life, 29) has  θανειν ου παραιτουμα. Here the articular second aorist active infinitive is in the accusative case the object of  παραιτουμα: "I do not beg off dying from myself."

 But if none of these things is ( ε δε ουδεν εστιν ).  Δε here is contrasted with  μεν just before. No word for "true" in the Greek.  Εστιν ("is") in the Greek here means "exists." Same condition (first class, assumed as true).

 Whereof these accuse me ( ων ουτο κατηγορουσιν μου ). Genitive of relative  ον by attraction from  α (accusative with  κατηγορουσιν ) to case of the unexpressed antecedent  τουτων ("of these things").  Μου is genitive of person after  κατηγορουσιν.

 No man can give me up to them ( ουδεις με δυνατα αυτοις χαρισασθα ). "Can" legally. Paul is a Roman citizen and not even Festus can make a free gift ( χαρισασθα ) of Paul to the Sanhedrin.

 I appeal unto Caesar ( Καισαρα επικαλουμα ). Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul's expense. No doubt Paul's long desire to see Rome (19:21; Ro 15:22-28) and the promise of Jesus that he would see Rome (Ac 23:11) played some part in Paul's decision. But he made it reluctantly for he says in Rome (Ac 28:19): "I was constrained to appeal." But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished.

 When he had conferred with the council ( συνλαλησας μετα του συμβουλιου ). The word  συμβουλιον in the N.T. usually means "counsel" as in Mt 12:14, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton's Vocabulary) furnish a number of instances of this sense of the word as "council." Here it apparently means the chief officers and personal retinue of the procurator, his assessors ( ασσεσσορες χονσιλιαρι ). These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused.

 Thou hast appealed unto Caesar ( Καισαρα επικεκλησα ). The same technical word, but the perfect tense of the indicative.

 Unto Caesar thou shalt go ( επ Καισαρα πορευση ). Perhaps the volitive future (Robertson, Grammar, p. 874). Bengel thinks that Festus sought to frighten Paul with these words. Knowling suggests that "they may have been uttered, if not with a sneer, yet with the implication 'thou little knowest what an appeal to Caesar means.'" But embarrassment will come to Festus. He has refused to acquit this prisoner. Hence he must formulate charges against him to go before Caesar.

 When certain days were passed ( Hημερων διαγενομενον ). Genitive absolute of  διαγινομα, to come between, "days intervening."

 Agrippa the King ( Αγριππας ο βασιλευς ). Agrippa II son of Agrippa I of Ac 12:20-23. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem.

 Bernice ( Βερνικη ). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus.

 Arrived at Caesarea ( κατηντησαν εις Καισαριαν ). Came down (first aorist active of  κατανταω ) to Caesarea from Jerusalem.

 And saluted Festus ( ασπασαμενο τον Φηστον ). The Textus Receptus has  ασπασομενο the future participle, but the correct text is the aorist middle participle  ασπασαμενο which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note  κατα, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, Grammar, pp. 861-3).

 Tarried ( διετριβον ). Imperfect active of  διατριβω, common verb for spending time (Ac 12:19, etc.).

 Many days ( πλειους ημερας ). More days (than a few). Accusative case for extent of time.

 Laid Paul's case ( ανεθετο τα κατα τον Παυλον ). Second aorist middle indicative of  ανατιθημ, old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and Ga 2:2. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa's interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of  εννυ over the visit of these Jewish dignitaries as "more days" went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference.

 Left a prisoner ( καταλελιμμενος δεσμιος ). Perfect passive participle of  καταλειπω, to leave behind. Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.

 Informed ( ενεφανισαν ). Same word as in 23:15, 22; 25:2 which see.

 Asking for sentence against him ( αιτουμενο κατ' αυτου καταδικην ). Only N.T. example of this old word (penalty, fine, condemnation) from  κατα and  δικη (justice against).

 It is not the custom of the Romans ( οτ ουκ εστιν εθος Ρωμαιοις ). If a direct quotation,  οτ is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after  απεκριθην (I answered), itself in a relative clause ( προς ους ) with the present tense ( εστιν, is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (25:3). At any rate there is a tone of scorn towards the Jews.

 Before that the accused have ( πριν η ο κατηγορουμενος εχο ). This use of the optative in this temporal clause with  πριν η instead of the subjunctive  αν εχη is in conformity with literary Greek and occurs only in Luke's writings in the N.T. (Robertson, Grammar, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in verses 14-16.

 The accusers face to face ( κατα προσωπον τους κατηγορους ). Same word  κατηγορος as in 23:30, 35; 25:18. This all sounds fair enough.

 And have had opportunity to make his defence concerning the matter laid against him ( τοπον τε απολογιας λαβο περ του εγκληματος ). Literally, "And should receive ( λαβο optative for same reason as  εχο above, second aorist active of  λαμβανω ) opportunity for defence (objective genitive) concerning the charge" ( εγκληματος in N.T. only here and 23:19 which see).

 When they were come together here ( συνελθοντων ενθαδε ). Genitive absolute of second aorist active participle of  συνερχομα, but without  αυτων (they), merely understood.

 Delay ( αναβολην ). Old word from  αναβαλλω, only here in N.T.

 Brought ( εφερον ). Imperfect active of  φερω, referring to their repeated charges.

 Of such evil things as I supposed ( ων εγω υπενοουν πονηρων ). Incorporation of the antecedent  πονηρων into the relative clause and change of the case of the relative from the accusative  α object of  υπενοουν to the genitive like  πονηρων (Robertson, Grammar, p. 719). Note the imperfect active  υπενοουν of  υπονοεω to emphasize Festus's state of mind about Paul before the trial. This old verb only three times in the N.T. (here, Ac 13:25 which see; 27:27).

 But had ( δε ειχον ). Descriptive imperfect active of  εχω and  δε of contrast (but).

 Concerning their own religion ( περ της ιδιας δεισιδαιμονιας ). See on 17:22 for discussion of this word. Festus would hardly mean "superstition," whatever he really thought, because Agrippa was a Jew.

 And of one Jesus ( κα περ τινος Ιησου ). This is the climax of supercilious scorn toward both Paul and "one Jesus."

 Who was dead ( τεθνηκοτος ). Perfect active participle of  θνησκω agreeing with  Ιησου (genitive). As being dead.

 Whom Paul affirmed to be alive ( ον εφασκεν ο Παυλος ζηιν ). Imperfect active of  φασκω, old form of  φημ to say, in the N.T. only here and Ac 24:9; Ro 1:22. Infinitive  ζηιν in indirect discourse with  ον (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul's preaching about Jesus as no longer dead, but living.

 Being perplexed ( απορουμενος ). Present middle participle of the common verb  απορεω ( α privative and  πορος way), to be in doubt which way to turn, already in Mr 6:20 which see and Lu 24:4. The Textus Receptus has  εις after here, but critical text has only the accusative which this verb allows (Mr 6:20) as in Thucydides and Plato.

 How to inquire concerning these things ( την περ τουτων ζητησιν ). Literally, "as to the inquiry concerning these things." This is not the reason given by Luke in verse 9 (wanting to curry favour with the Jews), but doubtless this motive also actuated Festus as both could be true.

 Whether he would go to Jerusalem ( ε βουλοιτο πορευεσθα εις Ιεροσολυμα ). Optative in indirect question after  ελεγον (asked or said) imperfect active, though the present indicative could have been retained with change of person: "Dost thou wish, etc.," ( ε βουλη, etc.). See Robertson, Grammar, pp. 1031, 1044. This is the question put to Paul in verse 9 though  θελεις is there used.

 When Paul had appealed ( του Παυλου επικαλεσαμενου ). Genitive absolute with first aorist middle participle of  επικαλεομα, the technical word for appeal (verses 11, 12). The first aorist passive infinitive  τηρηθηνα (to be kept) is the object of the participle.

 For the decision of the emperor ( εις την του Σεβαστου διαγνωσιν ).  Διαγνωσιν (cf.  διαγνωσομα 24:22, I will determine) is the regular word for a legal examination ( χογνιτιο ), thorough sifting ( δια ), here only in N.T. Instead of "the Emperor" it should be "the Augustus," as  Σεβαστος is simply the Greek translation of Augustus, the adjective (Revered, Reverent) assumed by Octavius B.C. 27 as the  αγνομεν that summed up all his various offices instead of Rex so offensive to the Romans having led to the death of Julius Caesar. The successors of Octavius assumed Augustus as a title. The Greek term  Σεβαστος has the notion of worship (cf.  σεβασμα in Acts 17:25). In the N.T. only here, verse 25; 27:1 (of the legion). It was more imposing than "Caesar" which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen.

 Till I should send him to Caesar ( εως αν αναπεμψω αυτον προς Καισαρα ). Here  αναπεμψω can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with  εως for future time (Robertson, Grammar, p. 876). Literally, "send up" ( ανα ) to a superior (the emperor). Common in this sense in the papyri and Koine writers. Here "Caesar" is used as the title of Nero instead of "Augustus" as  Κυριος (Lord) occurs in verse 26.

 I also could wish ( εβουλομην κα αυτος ). The imperfect for courtesy, rather than the blunt  βουλομα, I wish, I want. Literally, "I myself also was wishing" (while you were talking), a compliment to the interesting story told by Festus. The use of  αν with the imperfect would really mean that he does not wish (a conclusion of the second class condition, determined as unfulfilled).  Αν with the optative would show only a languid desire. The imperfect is keen enough and yet polite enough to leave the decision with Festus if inconvenient for any reason (Robertson, Grammar, pp. 885-7). Agrippa may have heard much about Christianity.

 When Agrippa was come and Bernice ( ελθοντος του Αγριππα κα της Βερνικης ). Genitive absolute, the participle agreeing in number and gender (masculine singular,  ελθοντος ) with  Αγριππα,  Βερνικης being added as an afterthought.

 With great pomp ( μετα πολλης φαντασιας ).  Φαντασια is a Koine word (Polybius, Diodorus, etc.) from the old verb  φανταζω (Heb 12:21) and it from  φαινω, common verb to show, to make an appearance. This is the only N.T. example of  φαντασια, though the kindred common word  φαντασμα (appearance) occurs twice in the sense of apparition or spectre (Mt 14:26; Mr 6:49). Herodotus (VII. 10) used the verb  φανταζω for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it.

 Into the place of hearing ( εις το ακροατηριον ). From  ακροαομα (to be a hearer) and, like the Latin auditorium, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other Koine writers. The hearing was "semi-official" (Page) as is seen in verse 26.

 With the chief captains ( συν τε χιλιαρχοις ).  Χιλιαρχς, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea.

 And the principal men of the city ( κα ανδρασιν τοις κατ' εξοχην ). The use of  κατ' εξοχην, like our French phrase par excellence, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's Vocabulary).  Εξοχη in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men."

 At the command of Festus ( κελευσαντος του Φηστου ). Genitive absolute again, "Festus having commanded."

 Which are here present with us ( ο συνπαροντες ημιν ). Present articular participle of  συνπαρειμ (only here in N.T.) with associative instrumental case  ημιν.

 Made suit to me ( ενετυχον μο ). Second aorist active indicative of  εντυγχανω, old verb to fall in with a person, to go to meet for consultation or supplication as here. Common in old Greek and Koine. Cf. Ro 8:27, 34. See  εντευξις (petition) 1Ti 2:1. Papyri give many examples of the technical sense of  εντευξις as petition (Deissmann, Bible Studies, p. 121). Some MSS. have plural here  ενετυχον rather than the singular  ενετυχεν.

 Crying ( βοωντες ). Yelling and demanding with loud voices.

 That he ought not to live any longer ( μη δειν αυτον ζηιν μηκετ ). Indirect command (demand) with the infinitive  δειν for  δε (it is necessary). The double negative ( μη--μηκετ ) with  ζηιν intensifies the demand.

 But I found ( εγω δε κατελαβομην ). Second aorist middle of  καταλαμβανω, to lay hold of, to grasp, to comprehend as in 4:13; 10:34.

 That he had committed nothing worthy of death ( μηδεν αξιον αυτον θανατου πεπραχενα ). Perfect active infinitive of  πρασσω in indirect assertion with negative  μη and accusative  αυτον of general reference, the usual idiom. Verse 25 repeats the statement in verse 21, perhaps for the benefit of the assembled dignitaries.

 No certain thing ( ασφαλες τι--ου ). Nothing definite or reliable ( α privative,  σφαλλω, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9 about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer.

 Unto my lord ( τω κυριω ). Augustus (Octavius) and Tiberius refused the title of  κυριος (lord) as too much like rex (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (Light from the Ancient East, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" ( ενατου Νερωνος του κυριου ). Deissmann (op. cit., pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term  κυριος, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in 1Co 12:3 that "no one is able to say  Κυριος Ιησους except in the Holy Spirit" (cf. also Php 2:11). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death.

 Before you ( εφ' υμων ). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22).

 Especially before thee ( μαλιστα επ σου ). Out of courtesy. It was the main reason as verse 22 shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case.

 After examination had ( της ανακρισεως γενομενης ). Genitive absolute, "the examination having taken place."  Ανακρισις from  ανακρινω (cf. 12:19; 24:8; 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property.

 That I may have somewhat to write ( οπως σχω τ γραψω ). Ingressive aorist subjunctive  σχω (may get) with  οπως (final particle like  ινα ).  Τ γραψω in indirect question after  σχω is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.

 Unreasonable ( αλογον ). Old word from  α privative and  λογος (reason, speech). "Without reason" as of animals (Jude 1:10; 2Pe 2:12), "contrary to reason" here. These the only N.T. instances and in harmony with ancient usage.

 In sending ( πεμποντα ). Note accusative case with the infinitive  σημανα though  μο (dative) just before. Cf. same variation in 15:22f.; 22:17.

 Signify ( σημανα ). First aorist active infinitive (not  σημηνα, the old form) of  σημαινω, to give a sign ( σημειον ).

 The charges ( τας αιτιας ). This naive confession of Festus reveals how unjust has been his whole treatment of Paul. He had to send along with the appeal of Paul litterae dimissoriae ( αποστολ ) which would give a statement of the case (Page).

‏ Acts 26

 Thou art permitted ( επιτρεπετα σο ). Literally, It is permitted thee. As if Agrippa were master of ceremonies instead of Festus. Agrippa as a king and guest presides at the grand display while Festus has simply introduced Paul.

 For thyself ( υπερ σεαυτου ). Some MSS. have  περ (concerning). Paul is allowed to speak in his own behalf. No charges are made against him. In fact, Festus has admitted that he has no real proof of any charges.

 Stretched forth his hand ( εκτεινας την χειρα ). Dramatic oratorical gesture (not for silence as in 12:17; 13:16) with the chain still upon it (verse 29) linking him to the guard. First aorist active participle of  εκτεινω, to stretch out.

 Made his defence ( απελογειτο ). Inchoative imperfect of  απολογεομα (middle), "began to make his defence." This is the fullest of all Paul's defences. He has no word of censure of his enemies or of resentment, but seizes the opportunity to preach Christ to such a distinguished company which he does with "singular dignity" (Furneaux). He is now bearing the name of Christ "before kings" (Ac 9:15). In general Paul follows the line of argument of the speech on the stairs (chapter Ac 22).

 I think myself happy ( ηγημα εμαυτον μακαριον ). See on Mt 5:3 for  μακαριος. Blass notes that Paul, like Tertullus, begins with captatio benevolentiae, but absque adulatione. He says only what he can truthfully speak. For  ηγημα see Php 3:7; 1Ti 6:1 (perfect middle indicative of  ηγεομα ), I have considered.

 That I am to make my defence ( μελλων απολογεισθα ). Literally, "being about to make my defence."

 Whereof I am accused ( ων εγκαλουμα ). Genitive with  εγκαλουμα as in 19:40 or by attraction from accusative of relative ( α ) to case of antecedent ( παντων ).

 Especially because thou art expert ( μαλιστα γνωστην οντα σε ). Or like the margin, "because thou art especially expert," according as  μαλιστα is construed.  Γνωστην is from  γινωσκω and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (Light, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative  οντα σε gives trouble here coming so soon after  σου (genitive with  επ ). Some MSS. insert  επισταμενος or  ειδως (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom.  Τυχον is such an instance though used as an adverb (1Co 16:6). It is possible that one exists in Eph 1:18. See other examples discussed in Robertson's Grammar, pp. 490f.

 Customs and questions ( εθων τε κα ζητηματων ). Both consuetudinum in practicis and quaestionum in theoreticis (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic.

 Patiently ( μακροθυμως ). Adverb from  μακροθυμος. Only here in the N.T., though  μακροθυμια occurs several times. Vulgate has longanimiter. Long spirit, endurance, opposite of impatience. So Paul takes his time.

 My manner of life ( την μεν ουν βιωσιν μου ). With  μεν ουν Paul passes from the captatio benevolentiae (verses 1, 2) "to the narratio or statement of his case" (Page).  Βιωσις is from  βιοω (1Pe 4:2) and that from  βιος (course of life). This is the only instance of  βιωσις yet found except the Prologue (10) of Ecclesiasticus and an inscription given in Ramsay's Cities and Bishoprics of Phrygia, Vol II, p. 650.

 Know ( ισασ ). Literary form instead of the vernacular Koine  οιδασιν. Paul's early life in Tarsus and Jerusalem was an open book to all Jews.

 Having knowledge of me from the first ( προγινωσκοντες με ανωθεν ). Literally, "knowing me beforehand" (both  προ and  ανωθεν ), from the beginning of Paul's public education in Jerusalem (Knowling). Cf. 2Pe 3:17.

 If they be willing to testify ( εαν θελωσιν μαρτυρειν ). Condition of third class ( εαν and subjunctive). A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion.

 After the straitest sect ( την ακριβεστατην αιρεσιν ). This is a true superlative (not elative) and one of the three (also  αγιωτατος, Jude 1:20,  τιμιωτατος Re 18:12; 21:11) superlatives in  -τατος in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the LXX and the papyri.  Hαιρεσιν (choosing) is properly used here with Pharisees (Josephus, Life, 38).

 Religion ( θρησκειας ). From  θρησκευω and this from  θρησκος (Jas 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan's Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, Jas 1:26f.; Col 2:18.

 I lived a Pharisee ( εζησα Φαρισαιος ). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Ga 1:14; Php 3:5f.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect.

 And now ( κα νυν ). Sharp comparison between his youth and the present.

 To be judged for the hope ( επ' ελπιδι--κρινομενος ). The hope of the resurrection and of the promised Messiah (13:32). Page calls verses 6-8 a parenthesis in the course of Paul's argument by which he shows that his life in Christ is a real development of the best in Pharisaism. He does resume his narrative in verse 9, but verses 6-8 are the core of his defence already presented in Ga 3; Ro 9-11 where he proves that the children of faith are the real seed of Abraham.

 Our twelve tribes ( το δωδεκαφυλον ημων ). A word found only here in N.T. and in Christian and Jewish writings, though  δωδεκαμηνον (twelve month) is common in the papyri and  δεκαφυλος (ten tribes) in Herodotus. Paul's use of this word for the Jewish people, like Jas 1:1 ( ταις δωδεκα φυλαις, the twelve tribes), shows that Paul had no knowledge of any "lost ten tribes." There is a certain national pride and sense of unity in spite of the dispersion (Page).

 Earnestly ( εν εκτενεια ). A late word from  εκτεινω, to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Lu 2:25-28) as instances of Jews looking for the coming of the Messiah. Note the accusative of  νυκτα κα ημεραν as in 20:31.

 Hope to attain ( ελπιζε καταντησα ). This Messianic hope had been the red thread running through Jewish history. Today, alas, it is a sadly worn thread for Jews who refuse to see the Messiah in Jesus.

 I am accused by Jews ( εγκαλουμα υπο Ιουδαιων ). The very word used in 23:28 ( ενεκαλουν ) which see, and by Jews of all people in the world whose mainspring was this very "hope." It is a tremendously effective turn.

 Incredible with you ( απιστον παρ' υμιν ). This old word  απιστον ( α privative and  πιστος ) means either unfaithful (Lu 12:46), unbelieving (Joh 20:27), or unbelievable as here). Paul turns suddenly from Agrippa to the audience ( παρ' υμιν, plural), most of whom were probably Gentiles and scouted the doctrine of the resurrection as at Athens (17:32).

 If God doth raise the dead ( ε ο θεος νεκρους εγειρε ). Condition of the first class assuming that God does raise dead people. Only God can do it. This rhetorical question needs no answer, though the narrative resumed in verse 9 does it in a way.

 I verily thought with myself ( εγω μεν ουν εδοξα εμαυτω ). Personal construction instead of the impersonal, a touch of the literary style. Paul's "egoism" is deceived as so often happens.

 I ought ( δειν ). Infinitive the usual construction with  δοκεω. Necessity and a sense of duty drove Paul on even in this great sin (see on 23:1), a common failing with persecutors.

 Contrary ( εναντια ). Old word (adjective), over against, opposite (Ac 27:4), then hostile to as here.

 I both shut up many ( πολλους τε κατεκλεισα ). Effective aorist active of  κατακλειω, old word to shut down like a trap door, in N.T. only here and Lu 3:20. Double use of  τε (both--and).

 Having received authority from the chief priests ( την παρα των αρχιερεων εξουσιαν λαβων ). "The authority," he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions "chief priests" (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints.

 And when they were put to death ( αναιρουμενων τε αυτων ). Genitive absolute with present passive participle of  αναιρεω.

 I gave my vote against them ( κατηνεγκα ψηφον ). "I cast down my pebble" (a black one). The ancient Greeks used white pebbles for acquittal (Re 2:17), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul's phrase (not found elsewhere) is more vivid than the usual  καταψηφιζω for voting. They literally cast the pebbles into the urn. Cf.  συμψηφιζω in Ac 19:19,  συγκαταψεφιζο in Ac 1:26. If Paul's language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote 1Co 7:7f., but a widower. It is possible to take the language figuratively for approval, but not so natural.

 Punishing ( τιμωρων ). Old word  τιμωρεω originally to render help, to succor ( τιμωρος, from  τιμη and  ουρος ), then to avenge (for honour). In N.T. only here and 22:5.

 I strove to make them blaspheme ( ηναγκαζον βλασφημειν ). Conative imperfect active of  αναγκαζω, old verb from  αναγκη (necessity, compulsion). The tense, like the imperfect in Mt 3:14; Lu 1:59, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many "unto death" (22:4).

 I persecuted ( εδιωκον ). Imperfect active again, repeated attempts. The old verb  διωκω was used to run after or chase game and then to chase enemies. The word "persecute" is the Latin persequor, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt.

 Even unto foreign cities ( κα εις εξω πολεις ). We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus.

 Whereupon ( εν οις ). "In which things" (affairs of persecution), "on which errand." Cf. 24:18. Paul made them leave Palestine (11:19) and followed them beyond it (9:2).

 With the authority and commission ( μετ' εξουσιας κα επιτροπης ). Not merely "authority" ( εξουσια ), but express appointment ( επιτροπη, old word, but here only in N.T., derived from  επιτροπος, steward, and that from  επιτρεπω, to turn over to, to commit).

 At midday ( ημερας μεσης ). Genitive of time and idiomatic use of  μεσος, in the middle of the day, more vivid than  μεσημβριαν (22:6).

 Above the brightness of the sun ( υπερ την λαμπροτητα του ηλιου ). Here alone not in Ac 9; 22, though implied in 9:3; 22:6, "indicating the supernatural character of the light" (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (verse 16) blends together what Jesus said to him directly and the message of Jesus through Ananias (9:15). The word  λαμπροτης, old word, is here alone in the N.T.

 Shining round about me ( περιλαμψαν με ). First aorist active participle of  περιλαμπω, common Koine verb, in N.T. only here and Lu 2:9.

 When we were all fallen ( παντων καταπεσοντων ημων ). Genitive absolute with second aorist active participle of  καταπιπτω. In the Hebrew language ( τη Εβραιδ διαλεκτω ). Natural addition here, for Paul is speaking in Greek, not Aramaic as in 22:2.

 It is hard for thee to kick against the goad ( σκληρον σο προς κεντρα λακτιζειν ). Genuine here, but not in chapters 9, 22. A common proverb as Aeschylus Ag. 1624:  Προς κεντρα μη λακτιζε. "It is taken from an ox that being pricked with a goad kicks and receives a severer wound" (Page). Cf. the parables of Jesus (Mt 13:35). Blass observes that Paul's mention of this Greek and Latin proverb is an indication of his culture. Besides he mentions (not invents) it here rather than in chapter 22 because of the culture of this audience.  Κεντρον means either sting as of bees (II Macc. 14:19) and so of death (1Co 15:55) or an iron goad in the ploughman's hand as here (the only two N.T. examples). Note plural here (goads) and  λακτιζειν is present active infinitive so that the idea is "to keep on kicking against goads." This old verb means to kick with the heel (adverb  λαξ, with the heel), but only here in the N.T. There is a papyrus example of kicking ( λακτιζω ) with the feet against the door.

 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.