Bible Commentaries

Thou art permitted (επιτρεπεται σοι — epitrepetai soi). 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 — huper seautou). Some MSS. have περι — peri (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 — ekteinas tēn cheira). Dramatic oratorical gesture (not for silence as in Acts 12:17; Acts 13:16) with the chain still upon it (Acts 26:29) linking him to the guard. First aorist active participle of εκτεινω — ekteinō to stretch out.

Made his defence (απελογειτο — apelogeito). Inchoative imperfect of απολογεομαι — apologeomai (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” (Acts 9:15). In general Paul follows the line of argument of the speech on the stairs (chapter Acts 22).

I think myself happy (ηγημαι εμαυτον μακαριον — hēgēmai emauton makarion). See note on Matthew 5:3 for makarios Blass notes that Paul, like Tertullus, begins with captatio benevolentiae, but absque adulatione. He says only what he can truthfully speak. For μακαριος — hēgēmai see note on Philemon 3:7 and 1 Timothy 6:1 (perfect middle indicative of ηγημαι — hēgeomai), I have considered.

That I am to make my defence (ηγεομαι — mellōn apologeisthai). Literally, “being about to make my defence.”

Whereof I am accused (μελλων απολογεισται — hōn egkaloumai). Genitive with ων εγκαλουμαι — egkaloumai as in Acts 19:40 or by attraction from accusative of relative (εγκαλουμαι — ha) to case of antecedent (α — pantōn).

Especially because thou art expert (μαλιστα γνωστην οντα σε — malista gnōstēn onta se). Or like the margin, “because thou art especially expert,” according as μαλιστα — malista is construed. Γνωστην — Gnōstēn is from γινωσκω — ginōskō 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 — onta se gives trouble here coming so soon after σου — sou (genitive with επι — epi). Some MSS. insert επισταμενος — epistamenos or ειδως — eidōs (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 — Tuchon is such an instance though used as an adverb (1 Corinthians 16:6). It is possible that one exists in Ephesians 1:18. See other examples discussed in Robertson‘s Grammar, pp. 490f.

Customs and questions (ετων τε και ζητηματων — ethōn te kai zētēmatōn). 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 (μακροτυμως — makrothumōs). Adverb from μακροτυμος — makrothumos Only here in the N.T., though μακροτυμια — makrothumia 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 — tēn men oun biōsin mou). With μεν ουν — men oun Paul passes from the captatio benevolentiae (Acts 26:1, Acts 26:2) “to the narratio or statement of his case” (Page). ιωσις — Biōsis is from βιοω — bioō (1 Peter 4:2) and that from βιος — bios (course of life). This is the only instance of βιωσις — biōsis 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 (ισασι — isāsi). Literary form instead of the vernacular Koiné{[28928]}š οιδασιν — oidasin Paul‘s early life in Tarsus and Jerusalem was an open book to all Jews.

Having knowledge of me from the first (προγινωσκοντες με ανωτεν — proginōskontes me anōthen). Literally, “knowing me beforehand” (both προ — pro and ανωτεν — anōthen), from the beginning of Paul‘s public education in Jerusalem (Knowling). Cf. 2 Peter 3:17.

If they be willing to testify (εαν τελωσιν μαρτυρειν — ean thelōsin martureōin). Condition of third class (εαν — ean 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 — tēn akribestatēn hairesin). This is a true superlative (not elative) and one of the three (also αγιωτατος — hagiōtatos Judges 1:20, τιμιωτατος — timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος — ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν — Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38).

Religion (τρησκειας — thrēskeias). From τρησκευω — thrēskeuō and this from τρησκος — thrēskos (James 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, James 1:26.; Colossians 2:18.

I lived a Pharisee (εζησα Παρισαιος — ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). 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 (και νυν — kai nun). Sharp comparison between his youth and the present.

To be judged for the hope (επ ελπιδικρινομενος — ep' elpidi̇̇krinomenos). The hope of the resurrection and of the promised Messiah (Acts 13:32). Page calls Acts 26:6-8 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 Acts 26:9, but Acts 26:6-8 are the core of his defence already presented in Galatians 3; Romans 9-11 where he proves that the children of faith are the real seed of Abraham.

Our twelve tribes (το δωδεκαπυλον ημων — to dōdekaphulon hēmōn). A word found only here in N.T. and in Christian and Jewish writings, though δωδεκαμηνον — dōdekamēnon (twelve month) is common in the papyri and δεκαπυλος — dekaphulos (ten tribes) in Herodotus. Paul‘s use of this word for the Jewish people, like James 1:1 (ταις δωδεκα πυλαις — tais dōdeka phulais 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 εκτενειαι — en ekteneiāi). A late word from εκτεινω — ekteinō to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Luke 2:25-28) as instances of Jews looking for the coming of the Messiah. Note the accusative of νυκτα και ημεραν — nukta kai hēmeran as in Acts 20:31.

Hope to attain (ελπιζει καταντησαι — elpizei katantēsai). 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 (εγκαλουμαι υπο Ιουδαιων — egkaloumai hupo Ioudaiōn). The very word used in Acts 23:28 (ενεκαλουν — enekaloun) 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 — apiston par' humin). This old word απιστον — apiston (α — a privative and πιστος — pistos) means either unfaithful (Luke 12:46), unbelieving (John 20:27), or unbelievable as here). Paul turns suddenly from Agrippa to the audience (παρ υμιν — par' humin plural), most of whom were probably Gentiles and scouted the doctrine of the resurrection as at Athens (Acts 17:32).

If God doth raise the dead (ει ο τεος νεκρους εγειρει — ei ho theos nekrous egeirei). 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 Acts 26:9 does it in a way.

I verily thought with myself (εγω μεν ουν εδοχα εμαυτωι — egō men oun edoxa emautōi). Personal construction instead of the impersonal, a touch of the literary style. Paul‘s “egoism” is deceived as so often happens.

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

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

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

Having received authority from the chief priests (την παρα των αρχιερεων εχουσιαν λαβων — tēn para tōn archiereōn exousian labōn). “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 — anairoumenōn te autōn). Genitive absolute with present passive participle of αναιρεω — anaireō

I gave my vote against them (κατηνεγκα πσηπον — katēnegka psēphon). “I cast down my pebble” (a black one). The ancient Greeks used white pebbles for acquittal (Revelation 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 καταπσηπιζω — katapsēphizō for voting. They literally cast the pebbles into the urn. Cf. συμπσηπιζω — sumpsēphizō in Acts 19:19, συγκαταπσεπιζο — sugkatapsephizo in Acts 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 1 Corinthians 7:7., but a widower. It is possible to take the language figuratively for approval, but not so natural.

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

I strove to make them blaspheme (ηναγκαζον βλασπημειν — ēnagkazon blasphēmein). Conative imperfect active of αναγκαζω — anagkazō old verb from αναγκη — anagkē (necessity, compulsion). The tense, like the imperfect in Matthew 3:14; Luke 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” (Acts 22:4).

I persecuted (εδιωκον — ediōkon). Imperfect active again, repeated attempts. The old verb διωκω — diōkō 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 (και εις εχω πολεις — kai eis exō poleis). 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 — en hois). “In which things” (affairs of persecution), “on which errand.” Cf. Acts 24:18. Paul made them leave Palestine (Acts 11:19) and followed them beyond it (Acts 9:2).

With the authority and commission (μετ εχουσιας και επιτροπης — met' exousias kai epitropēs). Not merely “authority” (εχουσια — exousia), but express appointment (επιτροπη — epitropē old word, but here only in N.T., derived from επιτροπος — epitropos steward, and that from επιτρεπω — epitrepō to turn over to, to commit).

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

Above the brightness of the sun (υπερ την λαμπροτητα του ηλιου — huper tēn lamprotēta tou hēliou). Here alone not in Acts 9; 22, though implied in Acts 9:3; Acts 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 (Acts 26:16) blends together what Jesus said to him directly and the message of Jesus through Ananias (Acts 9:15). The word λαμπροτης — lamprotēs old word, is here alone in the N.T.

Shining round about me (περιλαμπσαν με — perilampsan me). First aorist active participle of περιλαμπω — perilampō common Koiné{[28928]}š verb, in N.T. only here and Luke 2:9.

When we were all fallen (παντων καταπεσοντων ημων — pantōn katapesontōn hēmōn). Genitive absolute with second aorist active participle of καταπιπτω — katapiptō In the Hebrew language (τηι Εβραιδι διαλεκτωι — tēi Ebraidi dialektōi). Natural addition here, for Paul is speaking in Greek, not Aramaic as in Acts 22:2.

It is hard for thee to kick against the goad (σκληρον σοι προς κεντρα λακτιζειν — sklēron soi pros kentra laktizein). Genuine here, but not in chapters 9, 22. A common proverb as Aeschylus Ag. 1624: Προς κεντρα μη λακτιζε — Pros kentra mē laktize “It is taken from an ox that being pricked with a goad kicks and receives a severer wound” (Page). Cf. the parables of Jesus (Matthew 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 — Kentron means either sting as of bees (II Macc. Acts 14:19) and so of death (1 Corinthians 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 — laktizein 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 λαχ — lax with the heel), but only here in the N.T. There is a papyrus example of kicking (λακτιζω — laktizō) with the feet against the door.

Arise and stand (αναστητι και στητι — anastēthi kai stēthi). “Emphatic assonance” (Page). Second aorist active imperative of compound verb (ανιστημι — anistēmi) and simplex (ιστημι — histēmi). “Stand up and take a stand.”

Have I appeared unto thee (ωπτην σοι — ōphthēn soi). First aorist passive indicative of οραω — horaō See Luke 22:43.

To appoint thee (procheirisasthai se). See note on Acts 22:14 for this verb.

Both of the things wherein thou hast seen me (προχειρισασται σε — hōn te eides me). The reading ων τε οπτησομαι σοι — me (not in all MSS.) makes it the object of ων — eides (didst see) and α — hōn is genitive of τουτων — ha (accusative of general reference) attracted to the case of the unexpressed antecedent εκεινων — toutōn Paul is thus a personal eyewitness of the Risen Christ (Luke 1:1; 1 Corinthians 4:1; 1 Corinthians 9:1).

And of the things wherein I will appear unto thee (οπτησομαι — hōn te ophthēsomai soi). Here again οραω — hōn is genitive of the accusative (general reference) relative απεκριτην — ha attracted to the case of the antecedent εποβητην — toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō 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 Acts 18:9; Acts 23:11; 2 Corinthians 12:2. The passive voice, however, like apekrithēn and ephobēthēn did become sometimes transitive in the Koiné{[28928]}š (Robertson, Grammar, p. 819).

Delivering thee (εχαιρουμενος σε — exairoumenos se). Present middle participle of εχαιρεω — exaireō old verb and usually so rendered, but the old Greek also uses it for “choose” as also in lxx (Isaiah 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” (Acts 9:15). Modern scholars are also divided.

To open (ανοιχαι — anoixai). First aorist active infinitive of purpose.

That they may turn (του επιστρεπσαι — tou epistrepsai). Another infinitive of purpose first aorist active (genitive case and articular), epexegetic to ανοιχαι — anoixai

That they may receive (του λαβειν — tou labein). Another genitive articular infinitive of purpose subordinate (epexegetic) to του επιστρεπσαι — tou epistrepsai

Sanctified by faith in me (ηγιασμενοις πιστει τηι εις εμε — hēgiasōmenois pistei tēi eis eme). Perfect passive participle of αγιαζω — hagiazō instrumental case of πιστει — pistei article before εις εμε — eis eme (“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 (οτεν — hothen). This relatival adverb (cf. Acts 14:26; Acts 28:13) gathers up all that Paul has said.

I was not disobedient (ουκ εγενομην απειτης — ouk egenomēn apeithēs). Litotes again, “I did not become (second aorist middle indicative of γινομαι — ginomai) disobedient” (απειτης — apeithēs old word already in Luke 1:17).

Unto the heavenly vision (τηι ουρανιωι οπτασιαι — tēi ouraniōi optasiāi). A later form of οπσις — opsis from οπταζω — optazō in lxx, and in N.T. (Luke 1:22; Luke 24:23; Acts 26:19; 2 Corinthians 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 — alla apēggellon). Imperfect active of απαγγελλω — apaggellō repeatedly.

Throughout all the country of Judea (πασαν τε την χωραν της Ιουδαιας — pāsan te tēn chōran tēs Ioudaias). The accusative here in the midst of the datives (τοις εν Δαμασκωι Ιεροσολυμοισ τοις ετνεσιν — tois en Damaskōiεις — Ierosolumoisαχια της μετανοιας εργα πρασσοντας — tois ethnesin) seems strange and Page feels certain that πρασσοντας — eis 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 (αυτους — axia tēs metanoias erga prassontas). Accusative case of present active participle μετανοειν — prassontas because of the implied επιστρεπειν — autous with the present infinitive πρασσουσιν — metanoein (repent) and ετνεσιν — epistrephein (turn), though the dative prassousin could have been used to agree with ethnesin (Gentiles). Cf. Matthew 3:8 for similar language used of the Baptist. Paul, the greatest of theologians, was an interesting practical preacher.

Assayed to kill me (επειρωντο διαχειρισασται — epeirōnto diacheirisasthai). Conative imperfect middle of πειραω — peiraō the old form of the later Koiné{[28928]}š πειραζω — peirazō so common in the Koiné, but in N.T. here only. Some MSS. have it in Acts 9:26; Hebrews 4:15. The old verb διαχειριζω — diacheirizō to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and Acts 5:30 which see.

Having therefore obtained (ουν τυχων — oun tuchōn). Second aorist active participle of old verb τυγχανω — tugchanō

The help that is from God (επικουριας της απο του τεου — epikourias tēs apo tou theou). Old word from επικουρεω — epikoureō to aid, and that from επικουρος — epikouros 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 — hestēka). Second perfect of ιστημι — histēmi to place, intransitive to stand. Picturesque word (Page) of Paul‘s stability and fidelity (cf. Philemon 4:1; Ephesians 6:13).

Both to small and great (μικρωι τε και μεγαλωι — mikrōi te kai megalōi). Dative singular (rather than instrumental, taking μαρτυρουμενος — marturoumenos middle, not passive) and use of τε και — te kai 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 (Revelation 11:18) as is specially suitable here with Festus and Agrippa present. In Acts 8:10 (Hebrews 8:11) the phrase explains παντες — pantes (all).

Saying nothing but what (ουδεν εκτος λεγων ων — ouden ektos legōn hōn). “Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets.

How that the Christ must suffer (ει πατητος ο Χριστος — ei pathētos ho Christos). Literally, “if the Messiah is subject to suffering.” Ει — Ei can here mean “whether” as in Hebrews 7:15. This use of a verbal in τος — ̇tos for capability or possibility occurs in the N.T. alone in πατητος — pathētos (Robertson, Grammar, p. 157). This word occurs in Plutarch in this sense. It is like the Latin patibilis and is from ει πρωτος εχ αναστασεως νεκρων — paschō Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood Isaiah 53:1-12. When the Baptist called Jesus “the Lamb of God” (John 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 (ει — ei prōtos exō anastaseōs nekrōn). Same construction with πρωτος — ei (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 (πως μελλει καταγγελλειν — prōtos) who arose from the dead and no longer dies (Romans 6:19) and proclaims light (τωι τε λαωι και τοις ετνεσιν — phōs mellei kataggellein). Paul is still speaking from the Jewish standpoint: “is about to (going to) proclaim light.” See Acts 26:18 for “light” and Luke 2:32.

Both to the people and to the Gentiles (ετνη — tōi te laōi kai tois ethnesin). See Acts 26:17. It was at the word Gentiles (αναστασις — ethnē) that the mob lost control of themselves in the speech from the stairs (Acts 22:21.). So it is here, only not because of that word, but because of the word “resurrection” (anastasis).

As he thus made his defence (ταυτα αυτου απολογουμενου — tauta autou apologoumenou). Genitive absolute again with present middle participle. Paul was still speaking when Festus interrupted him in great excitement.

With a loud voice (μεγαληι τηι πωνηι — megalēi tēi phōnēi). Associative instrumental case showing manner (Robertson, Grammar, p. 530) and the predicate use of the adjective, “with the voice loud” (elevated).

Thou art mad (μαινηι — mainēi). Old verb for raving. See also John 10:20; Acts 12:15; 1 Corinthians 14:23. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (Acts 26:8). “Thou art going mad” (linear present), Festus means.

Thy much learning doth turn thee to madness (τα πολλα σε γραμματα εις μανιαν περιτρεπει — ta polla se grammata eis manian peritrepei). “Is turning thee round.” Old verb περιτρεπω — peritrepō but only here in N.T. Festus thought that Paul‘s “much learning” (=“many letters,” cf. John 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 — mania (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of σε — se between πολλα — polla and γραμματα — grammata (Robertson, Grammar, pp. 418, 420)

But speak forth (αλλα αποπτεγγομαι — alla apophtheggomai). Verb for dignified and elevated discourse, a word from the literary Koiné, not the vernacular. In N.T. only here and Acts 2:4, Acts 2:14 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 σωπροσυνη — sōphrosunē (soundness of mind) from σωπρων — sōphrōn (and that from σως — sōs and πρην — phrēn) is directly opposed to “madness” (μανια — mania) and in N.T. occurs only here and 1 Timothy 2:15.

For the king knoweth of these things (επισταται γαρ περι τουτων ο βασιλευς — epistatai gar peri toutōn ho basileus). Επισταται — Epistatai (present middle probably Ionic form of επιστημι — ephistēmi) is a literary word and suits well here (cf. Acts 24:10).

Freely (παρρησιαζομενος — parrēsiazomenos). Present middle participle, speaking fully, making a clean breast of it. From παρρησια — parrēsia (παν ρησις — panλαντανειν αυτον — rhēsis) (cf. Acts 13:46).

Is hidden from him (πειτομαι — lanthanein auton). Escapes his notice. Infinitive in indirect discourse after peithomai (I am persuaded).

I know that thou believest (οιδα οτι πιστευεις — oida hoti pisteueis). 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 ολιγωι με πειτεις Χριστιανον ποιησαι — en oligōi me peitheis Christianon poiēsai). The Authorized rendering is impossible: “Almost thou persuadest me to be a Christian.” Εν ολιγωι — En oligōi does not mean “almost.” That would require ολιγου παρ ολιγον — oligouδει ολιγου — par' oligon or εν ολιγοι — dei oligou It is not clear, however, precisely what εν μεγαλωι — en oligoi does mean. It may refer to time (in little time) or a short cut, but that does not suit well πειτεις — en megalōi in Acts 26:29. 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 (ποιησαι — peitheis conative present active indicative) me in order to make me a Christian.” This takes the infinitive ποιησαι — poiēsai to be purpose (Page renders it by “so as”) and thus avoids trying to make γενεσται — poiēsai like genesthai (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 (Acts 11:26; 1 Peter 4:16).

I would to God (ευχαιμην αν τωι τεωι — euxaimēn an tōi theōi). Conclusion of fourth-class condition (optative with αν — an), undetermined with less likelihood, the so-called potential optative (Robertson, Grammar, p. 1021). Polite and courteous wish (first aorist middle optative of ευχομαι — euchomai).

Whether with little or with much (και εν μικρωι και εν μεγαλωι — kai en mikrōi kai en megalōi). 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 και εγω ειμι — toioutous hopoios kai egō eimi). Accusative τοιουτους — toioutous with the infinitive γενεσται — genesthai Paul uses these two qualitative pronouns instead of repeating the word “Christian.”

Except these bonds (παρεκτος των δεσμων τουτων — parektos tōn desmōn toutōn). Ablative case with παρεκτος — parektos (late preposition for the old παρεκ — parek). Paul lifts his right manacled hand with exquisite grace and good feeling.

Rose up (ανεστη — anestē). Second aorist active of ανιστημι — anistēmi (intransitive), agreeing only with “the king” (ο βασιλευς — ho basileus). The entertainment was over.

They spake one to another (ελαλουν προς αλληλους — elaloun pros allēlous). Imperfect active, describing the eager conversation of the dignitaries about Paul‘s wonderful speech.

Nothing worthy of death or bonds (ουδεν τανατου η δεσμων αχιον — ouden thanatou ē desmōn axion). This is the unanimous conclusion of all these dignitaries (Romans, Jews, Greeks) as it was of Festus before (Acts 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 (Απολελυσται εδυνατο ο αντρωπος ουτος — Apolelusthai edunato ho anthrōpos houtos). Conclusion of the second class condition (determined as unfulfilled) without αν — an as in Acts 24:19 because of εδυνατο — edunato (verb of possibility, Robertson, Grammar, p. 1014). Note perfect passive infinitive απολελυσται — apolelusthai from απολυω — apoluō He certainly “could have been set free.” Why was it not done?

If he had not appealed unto Caesar (ει μη επεκεκλητο Καισαρα — ei mē epekeklēto Kaisara). Condition of the second class with the past perfect middle indicative (op. cit., p. 1015) of επικαλεω — epikaleō (cf. Acts 25:11.). 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.