04650
 \\Was terrified\\ (\\emphobos genomenos\\). Ingressive aorist middle of
 \\ginomai\\, "becoming terrified." \\Emphobos\\ (\\en\\ and \\phobos\\) 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 (\\dialegomenou autou\\, genitive absolute) concerning
 "righteousness" (\\dikaiosunˆs\\) which they did not possess,
 "self-control" or temperance (\\egkrateias\\) which they did not
 exhibit, and "the judgment to come" (\\tou krimatos tou mellontos\\)
 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\\ (\\to nun echon poreuou\\). The ancient Greek has this use of \\to\\
 \\nun echon\\ (Tobit 7:11) in the accusative of time, "as for the
 present or holding the now." \\When I have a convenient season\\
 (\\kairon metalab“n\\). Second aorist active participle of the old
 verb \\metalamban“\\, to find a share in, to obtain. It was his
 "excuse" for dodging the personal turn that Paul had given.

04651
 \\He hoped withal\\ (\\hama kai elpiz“n\\). "At the same time also
 hoping." Paul had mentioned the "alms"
 # 24:17
 and that excited the avarice of Felix for "money" (\\chrˆmata\\).
 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\\ (\\puknoteron\\).
 Comparative adverb of \\puknos\\, old word, in N.T. only here and
 # Lu 5:33
 which see and
 # 1Ti 5:23
 Kin to \\pugmˆ\\
 # Mr 7:3
 which see from \\puk“\\, thick, dense, compact. Paul kept on not
 offering a bribe, but Felix continued to have hopes (present
 tense \\elpiz“n\\), kept on sending for him (present tense
 \\metapempomenos\\), and kept on communing (imperfect active \\h“milei\\
 from \\homile“\\, 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.

04652
 \\But when two years were fulfilled\\ (\\dietias de plˆr“theisˆs\\).
 Genitive absolute first aorist passive of \\plˆro“\\, common verb to
 fill full. \\Dietia\\, late word in LXX and Philo, common in the
 papyri, in N.T. only here and
 # Ac 28:30
 Compound of \\dia\\, two (\\duo, dis\\) and \\etos\\, 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\\ (\\elaben diadochon\\). Literally, "received as
 successor." \\Diadochos\\ is an old word from \\diadechomai\\, to receive
 in succession (\\dia, duo\\, two) and occurs here alone in the N.T.
 Deissmann (_Bible Studies_, p. 115) gives papyri examples where
 \\hoi diadochoi\\ 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\\ (\\Porkion Phˆston\\). 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\\ (\\thel“n te charita katathesthai tois Ioudaiois\\). Reason
 for his conduct. Note second aorist (ingressive) middle
 infinitive \\katathesthai\\ from \\katatithˆmi\\, 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\\ (\\katelipe ton Paulon\\
 \\dedemenon\\). Effective aorist active indicative of \\kataleip“\\, to
 leave behind. Paul "in bonds" (\\dedemenon\\, perfect passive
 participle of \\de“\\, to bind) was the "deposit" (\\katathesthai\\) for
 their favour. Codex Bezae adds that Felix left Paul in custody
 "because of Drusilla" (\\dia Drousillan\\). 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.

04653
 \\Having come into the province\\ (\\epibas tˆi eparcheiƒi\\). Second
 aorist active participle of \\epibain“\\, to set foot upon.
 Literally, "Having set foot upon his province." \\Eparcheia\\ 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_ (\\legatus\\
 \\Caesaris\\) while Judea was under a _procurator_ (\\epitropos\\). \\After\\
 \\three days\\ (\\meta treis hˆmeras\\). 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.

04654
 \\The principal men\\ (\\hoi pr“toi\\). 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\\
 (\\enephanisan aut“i kata tou Paulou\\). "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\\ (\\parekaloun\\).
 Imperfect active, kept on beseeching as a special favour to the
 Jews.

04655
 \\Asking favour against him\\ (\\aitoumenoi charin kat' autou\\). A
 favour to themselves (middle voice), not to Paul, but "against"
 (\\kat'\\, down, against) him. \\That he would send for\\ (\\hop“s\\
 \\metapempsˆtai\\). First aorist middle subjunctive of \\metapemp“\\ (see
 # 24:24,26
 with final particle \\hop“s\\ like \\hina\\. Aorist tense for single
 case. \\Laying wait\\ (\\enedran poiountes\\).
 See note on "Ac 23:16"
  for the word \\enedra\\. Old idiom (Thucydides) for laying a plot or
 ambush as here. Only these two uses of \\enedra\\ 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\\ (\\kata tˆn hodon\\). Down along, up and down along the way.
 Plenty of opportunity would occur between Caesarea and Jerusalem
 for ambush and surprise attacks.

04656
 \\Howbeit\\ (\\men oun\\). No antithesis expressed, though Page considers
 \\de\\ 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\\
 (\\tˆreisthai\\). Present passive infinitive of \\tˆre“\\ in indirect
 assertion. \\Hoti\\ with finite verb is more common after
 \\apokrinomai\\, but the infinitive with the accusative of general
 reference is proper as here (Robertson, _Grammar_, p. 1036).
 \\Shortly\\ (\\en tachei\\). 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.

04657
 \\Them therefore which are of power among you\\ (\\hoi oun en humin\\
 \\dunatoi\\). "The mighty ones among you," "the men of power"
 (\\dunatoi\\) 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
 (\\phˆsin\\, says he). \\Go down with me\\ (\\sunkatabantes\\). Double
 compound (\\sun, kata\\) second aorist active participle of
 \\sunkatabain“\\. It was a fair proposal. \\If there is anything amiss\\
 \\in the man\\ (\\ei ti estin en t“i andri atopon\\). Condition of the
 first class, assuming that there is (to be courteous to them),
 but not committing himself on the merits of the case. \\Atopon\\ 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 \\katˆgoreit“san\\ (imperative) of
 \\katˆgore“\\, repeat their accusations.

04658
 \\On the morrow\\ (\\tˆi epaurion\\). Locative case of the article with
 \\hˆmerƒi\\ understood (\\epaurion\\, adverb, tomorrow). Festus lost no
 time for the chief men had come down with him. \\Sat on the\\
 \\judgment seat\\ (\\kathisas epi tou bˆmatos\\). A legal formality to
 give weight to the decision. Ingressive aorist active participle.
 For this use of \\bˆma\\ for judgment seat
 See note on "Mt. 27:19"
 See note on "Joh 19:13"
 See note on "Acts 12:21"
 See note on "Acts 18:12"
 See note on "Acts 25:10"
 See note on "Acts 25:17"
 Same phrase repeated in
 # 25:17
 \\To be brought\\ (\\achthˆnai\\). First aorist passive infinitive of
 \\ag“\\ after \\ekeleusen\\ (commanded). Same words repeated in
 # 25:17
 by Festus.

04659
 \\When he was come\\ (\\paragenomenou autou\\). Genitive absolute of
 common verb \\paraginomai\\ (cf.
 # 24:24
 \\Which had come down\\ (\\hoi katabebˆkotes\\). Perfect active
 participle of \\katabain“\\. They had come down on purpose at the
 invitation of Festus (verse
 # 5
 and were now ready. \\Stood round about him\\ (\\periestˆsan auton\\).
 Second aorist (ingressive) active (intransitive) of \\periistˆmi\\,
 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\\
 (\\katapherontes\\). Bearing down on.
 See note on "Ac 20:9"
 See note on "Ac 26:10"
 , only N.T. examples of this ancient verb. \\Many and grievous\\
 \\charges\\ (\\polla kai barea aiti“mata\\). This word \\aiti“ma\\ for old
 form \\aitiama\\ 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 \\barus\\ (heavy) used with
 \\lukoi\\ (wolves) in
 # 20:29
 \\Which they could not prove\\ (\\ha ouk ischuon apodeixai\\). Imperfect
 active of \\ischu“\\, to have strength or power as in
 # 19:16,20
 Repetition and reiteration and vehemence took the place of proof
 (\\apodeixai\\, first aorist active infinitive of \\apodeiknumi\\, to
 show forth, old verb, in N.T. only here,
 # Ac 2:22
 which see and
 # 1Co 4:9

04660
 \\While Paul said in his defence\\ (\\tou Paulou apologoumenou\\).
 Genitive absolute again, present middle participle of
 \\apologeomai\\, old verb to make defence as in
 # 19:33; 24:10; 26:1,2
 The recitative \\hoti\\ of the Greek before a direct quotation is not
 reproduced in English. \\Have I sinned at all\\ (\\ti hˆmarton\\).
 Constative aorist active indicative of \\hamartan“\\, to miss, to
 sin. The \\ti\\ 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 (\\majestas\\). 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" (\\Basileus\\) as from the
 time of Domitian. Paul's denial is complete and no proof had been
 presented. Luke was apparently present at the trial.

04661
 \\Desiring to gain favour with the Jews\\ (\\thel“n tois Ioudaiois\\
 \\charin katathesthai\\). 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\\ (\\ep' emou\\). Same use of \\epi\\ 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 "\\ep' emou\\" (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 (\\me\\
 \\presente\\). 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.

04662
 \\I am standing before Caesar's judgment-seat\\ (\\Hest“s epi tou\\
 \\bˆmatos Kaisaros eimi\\). Periphrastic present perfect indicative
 (\\hest“s eimi\\), second perfect participle \\hest“s\\ of \\histˆmi\\
 (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" (\\theleis\\). \\Where I\\
 \\ought to be judged\\ (\\hou me dei krinesthai\\). Rather, "Where I must
 be judged," for \\dei\\ expresses necessity (it is necessary). Paul
 exposes the conduct of Festus with merciless precision. \\As thou\\
 \\also very well knowest\\ (\\h“s kai su kallion epigin“skeis\\). "As
 thou also dost understand (hast additional knowledge,
 \\epigin“skeis\\) better" (than thou art willing to admit). That this
 is Paul's meaning by the use of the comparative \\kallion\\ (positive
 \\kal“s\\) 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 (\\ouden ˆdikˆka\\) and yet he is trying to turn him over to
 the wrath of the Jews in Jerusalem.

04663
 \\If I am a wrong-doer\\ (\\ei men oun adik“\\). Condition of the first
 class with \\ei\\ and the present active indicative of \\adike“\\ (\\a\\
 privative and \\dikˆ\\): "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\\ (\\kai axion thanatou pepracha\\).
 Same condition with the difference in tense (\\pepracha\\, 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\\ (\\ou paraitoumai to apothanein\\). Old verb to ask alongside,
 to beg from, to deprecate, to refuse, to decline.
 See note on "Lu 14:18"
 ... and verses following
 Josephus (_Life_, 29) has \\thanein ou paraitoumai\\. Here the
 articular second aorist active infinitive is in the accusative
 case the object of \\paraitoumai\\: "I do not beg off dying from
 myself." \\But if none of these things is\\ (\\ei de ouden estin\\). \\De\\
 here is contrasted with \\men\\ just before. No word for "true" in
 the Greek. \\Estin\\ ("is") in the Greek here means "exists." Same
 condition (first class, assumed as true). \\Whereof these accuse\\
 \\me\\ (\\h“n houtoi katˆgorousin mou\\). Genitive of relative \\hon\\ by
 attraction from \\ha\\ (accusative with \\katˆgorousin\\) to case of the
 unexpressed antecedent \\tout“n\\ ("of these things"). \\Mou\\ is
 genitive of person after \\katˆgorousin\\. \\No man can give me up to\\
 \\them\\ (\\oudeis me dunatai autois charisasthai\\). "Can" legally. Paul
 is a Roman citizen and not even Festus can make a free gift
 (\\charisasthai\\) of Paul to the Sanhedrin. \\I appeal unto Caesar\\
 (\\Kaisara epikaloumai\\). 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.

04664
 \\When he had conferred with the council\\ (\\sunlalˆsas meta tou\\
 \\sumbouliou\\). The word \\sumboulion\\ 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 (\\assessores consiliarii\\). 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\\ (\\Kaisara epikeklˆsai\\). The same technical
 word, but the perfect tense of the indicative. \\Unto Caesar thou\\
 \\shalt go\\ (\\epi Kaisara poreusˆi\\). 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.

04665
 \\When certain days were passed\\ (\\Hˆmer“n diagenomenon\\). Genitive
 absolute of \\diaginomai\\, to come between, "days intervening."
 \\Agrippa the King\\ (\\Agrippas ho basileus\\). 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\\ (\\Bernikˆ\\).
 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\\ (\\katˆntˆsan eis\\
 \\Kaisarian\\). Came down (first aorist active of \\katanta“\\) to
 Caesarea from Jerusalem. \\And saluted Festus\\ (\\aspasamenoi ton\\
 \\Phˆston\\). The Textus Receptus has \\aspasomenoi\\ the future
 participle, but the correct text is the aorist middle participle
 \\aspasamenoi\\ 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 \\kata\\, 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).

04666
 \\Tarried\\ (\\dietribon\\). Imperfect active of \\diatrib“\\, common verb
 for spending time
 # Ac 12:19
 etc.). \\Many days\\ (\\pleious hˆmeras\\). More days (than a few).
 Accusative case for extent of time. \\Laid Paul's case\\ (\\anetheto ta\\
 \\kata ton Paulon\\). Second aorist middle indicative of \\anatithˆmi\\,
 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 \\ennui\\ 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\\ (\\katalelimmenos\\
 \\desmios\\). Perfect passive participle of \\kataleip“\\, 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.

04667
 \\Informed\\ (\\enephanisan\\). Same word as in
 # 23:15,22; 25:2
 which see. \\Asking for sentence against him\\ (\\aitoumenoi kat' autou\\
 \\katadikˆn\\). Only N.T. example of this old word (penalty, fine,
 condemnation) from \\kata\\ and \\dikˆ\\ (justice against).

04668
 \\It is not the custom of the Romans\\ (\\hoti ouk estin ethos\\
 \\R“maiois\\). If a direct quotation, \\hoti\\ is recitative as in
 Authorized Version. Canterbury Revision takes it as indirect
 discourse after \\apekrithˆn\\ (I answered), itself in a relative
 clause (\\pros hous\\) with the present tense (\\estin\\, 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\\ (\\prin ˆ ho katˆgoroumenos echoi\\). This use
 of the optative in this temporal clause with \\prin ˆ\\ instead of
 the subjunctive \\an echˆi\\ 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\\ (\\kata pros“pon tous katˆgorous\\). Same
 word \\katˆgoros\\ 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\\ (\\topon te\\
 \\apologias laboi peri tou egklˆmatos\\). Literally, "And should
 receive (\\laboi\\ optative for same reason as \\echoi\\ above, second
 aorist active of \\lamban“\\) opportunity for defence (objective
 genitive) concerning the charge" (\\egklˆmatos\\ in N.T. only here
 and
 # 23:19
 which see).

04669
 \\When they were come together here\\ (\\sunelthont“n enthade\\).
 Genitive absolute of second aorist active participle of
 \\sunerchomai\\, but without \\aut“n\\ (they), merely understood. \\Delay\\
 (\\anabolˆn\\). Old word from \\anaball“\\, only here in N.T.

04670
 \\Brought\\ (\\epheron\\). Imperfect active of \\pher“\\, referring to their
 repeated charges. \\Of such evil things as I supposed\\ (\\h“n eg“\\
 \\hupenooun ponˆr“n\\). Incorporation of the antecedent \\ponˆr“n\\ into
 the relative clause and change of the case of the relative from
 the accusative \\ha\\ object of \\hupenooun\\ to the genitive like
 \\ponˆr“n\\ (Robertson, _Grammar_, p. 719). Note the imperfect active
 \\hupenooun\\ of \\huponoe“\\ 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

04671
 \\But had\\ (\\de eichon\\). Descriptive imperfect active of \\ech“\\ and
 \\de\\ of contrast (but). \\Concerning their own religion\\ (\\peri tˆs\\
 \\idias deisidaimonias\\).
 See note on "Ac 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\\ (\\kai peri tinos Iˆsou\\). This is the climax
 of supercilious scorn toward both Paul and "one Jesus." \\Who was\\
 \\dead\\ (\\tethnˆkotos\\). Perfect active participle of \\thnˆsk“\\ agreeing
 with \\Iˆsou\\ (genitive). As being dead. \\Whom Paul affirmed to be\\
 \\alive\\ (\\hon ephasken ho Paulos zˆin\\). Imperfect active of \\phask“\\,
 old form of \\phˆmi\\ to say, in the N.T. only here and
 # Ac 24:9; Ro 1:22
 Infinitive \\zˆin\\ in indirect discourse with \\hon\\ (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.

04672
 \\Being perplexed\\ (\\aporoumenos\\). Present middle participle of the
 common verb \\apore“\\ (\\a\\ privative and \\poros\\ way), to be in doubt
 which way to turn, already in
 # Mr 6:20
 which see and
 # Lu 24:4
 The Textus Receptus has \\eis\\ 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\\ (\\tˆn peri tout“n zˆtˆsin\\). 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\\ (\\ei bouloito poreuesthai eis Ierosoluma\\).
 Optative in indirect question after \\elegon\\ (asked or said)
 imperfect active, though the present indicative could have been
 retained with change of person: "Dost thou wish, etc.," (\\ei\\
 \\boulˆi\\, etc.). See Robertson, _Grammar_, pp. 1031, 1044. This is
 the question put to Paul in verse
 # 9
 though \\theleis\\ is there used.

04673
 \\When Paul had appealed\\ (\\tou Paulou epikalesamenou\\). Genitive
 absolute with first aorist middle participle of \\epikaleomai\\, the
 technical word for appeal (verses
 # 11,12
 The first aorist passive infinitive \\tˆrˆthˆnai\\ (to be kept) is
 the object of the participle. \\For the decision of the emperor\\
 (\\eis tˆn tou Sebastou diagn“sin\\). \\Diagn“sin\\ (cf. \\diagn“somai\\
 # 24:22
 I will determine) is the regular word for a legal examination
 (\\cognitio\\), thorough sifting (\\dia\\), here only in N.T. Instead of
 "the Emperor" it should be "the Augustus," as \\Sebastos\\ is simply
 the Greek translation of _Augustus_, the adjective (Revered,
 Reverent) assumed by Octavius B.C. 27 as the \\agnomen\\ 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
 \\Sebastos\\ has the notion of worship (cf. \\sebasma\\ 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\\ (\\he“s an anapemps“\\
 \\auton pros Kaisara\\). Here \\anapemps“\\ can be either future
 indicative or first aorist subjunctive (identical in first person
 singular), aorist subjunctive the usual construction with \\he“s\\
 for future time (Robertson, _Grammar_, p. 876). Literally, "send
 up" (\\ana\\) to a superior (the emperor). Common in this sense in
 the papyri and _Koin‚_ writers. Here "Caesar" is used as the
 title of Nero instead of "Augustus" as \\Kurios\\ (Lord) occurs in
 verse
 # 26

04674
 \\I also could wish\\ (\\eboulomˆn kai autos\\). The imperfect for
 courtesy, rather than the blunt \\boulomai\\, 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
 \\an\\ with the imperfect would really mean that he does not wish (a
 conclusion of the second class condition, determined as
 unfulfilled). \\An\\ 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.

04675
 \\When Agrippa was come and Bernice\\ (\\elthontos tou Agrippa kai tˆs\\
 \\Bernikˆs\\). Genitive absolute, the participle agreeing in number
 and gender (masculine singular, \\elthontos\\) with \\Agrippa\\,
 \\Bernikˆs\\ being added as an afterthought. \\With great pomp\\ (\\meta\\
 \\pollˆs phantasias\\). \\Phantasia\\ is a _Koin‚_ word (Polybius,
 Diodorus, etc.) from the old verb \\phantaz“\\
 # Heb 12:21
 and it from \\phain“\\, common verb to show, to make an appearance.
 This is the only N.T. example of \\phantasia\\, though the kindred
 common word \\phantasma\\ (appearance) occurs twice in the sense of
 apparition or spectre
 # Mt 14:26; Mr 6:49
 Herodotus (VII. 10) used the verb \\phantaz“\\ 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\\ (\\eis\\
 \\to akroatˆrion\\). From \\akroaomai\\ (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 _Koin‚_ writers. The hearing
 was "semi-official" (Page) as is seen in verse
 # 26
 \\With the chief captains\\ (\\sun te chiliarchois\\). \\Chiliarchs\\, each a
 leader of a thousand. There were five cohorts of soldiers
 stationed in Caesarea. \\And the principal men of the city\\ (\\kai\\
 \\andrasin tois kat' exochˆn\\). The use of \\kat' exochˆn\\, 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_). \\Exochˆ\\
 in medical writers is any protuberance or swelling. Cf. our
 phrase "outstanding men." \\At the command of Festus\\ (\\keleusantos\\
 \\tou Phˆstou\\). Genitive absolute again, "Festus having commanded."

04676
 \\Which are here present with us\\ (\\hoi sunparontes hˆmin\\). Present
 articular participle of \\sunpareimi\\ (only here in N.T.) with
 associative instrumental case \\hˆmin\\. \\Made suit to me\\ (\\enetuchon\\
 \\moi\\). Second aorist active indicative of \\entugchan“\\, old verb to
 fall in with a person, to go to meet for consultation or
 supplication as here. Common in old Greek and _Koin‚_. Cf.
 # Ro 8:27,34
 See \\enteuxis\\ (petition)
 # 1Ti 2:1
 Papyri give many examples of the technical sense of \\enteuxis\\ as
 petition (Deissmann, _Bible Studies_, p. 121). Some MSS. have
 plural here \\enetuchon\\ rather than the singular \\enetuchen\\. \\Crying\\
 (\\bo“ntes\\). Yelling and demanding with loud voices. \\That he ought\\
 \\not to live any longer\\ (\\mˆ dein auton zˆin mˆketi\\). Indirect
 command (demand) with the infinitive \\dein\\ for \\dei\\ (it is
 necessary). The double negative (\\mˆ--mˆketi\\) with \\zˆin\\
 intensifies the demand.

04677
 \\But I found\\ (\\eg“ de katelabomˆn\\). Second aorist middle of
 \\katalamban“\\, to lay hold of, to grasp, to comprehend as in
 # 4:13; 10:34
 \\That he had committed nothing worthy of death\\ (\\mˆden axion auton\\
 \\thanatou peprachenai\\). Perfect active infinitive of \\prass“\\ in
 indirect assertion with negative \\mˆ\\ and accusative \\auton\\ of
 general reference, the usual idiom. Verse
 # 25
 repeats the statement in verse
 # 21
 perhaps for the benefit of the assembled dignitaries.

04678
 \\No certain thing\\ (\\asphales ti--ou\\). Nothing definite or reliable
 (\\a\\ privative, \\sphall“\\, 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\\ (\\t“i\\
 \\kuri“i\\). Augustus (Octavius) and Tiberius refused the title of
 \\kurios\\ (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" (\\enatou Ner“nos tou kuriou\\).
 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 \\kurios\\, 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 \\Kurios Iˆsous\\ 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\\ (\\eph' hum“n\\). 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\\ (\\malista epi sou\\). 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\\ (\\tˆs\\
 \\anakrise“s genomenˆs\\). Genitive absolute, "the examination having
 taken place." \\Anakrisis\\ from \\anakrin“\\ (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\\ (\\hop“s sch“ ti\\
 \\graps“\\). Ingressive aorist subjunctive \\sch“\\ (may get) with \\hop“s\\
 (final particle like \\hina\\). \\Ti graps“\\ in indirect question after
 \\sch“\\ 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.

04679
 \\Unreasonable\\ (\\alogon\\). Old word from \\a\\ privative and \\logos\\
 (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\\ (\\pemponta\\). Note
 accusative case with the infinitive \\sˆmƒnai\\ though \\moi\\ (dative)
 just before. Cf. same variation in
 # 15:22; 22:17
 \\Signify\\ (\\sˆmƒnai\\). First aorist active infinitive (not \\sˆmˆnai\\,
 the old form) of \\sˆmain“\\, to give a sign (\\sˆmeion\\). \\The charges\\
 (\\tas aitias\\). 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_ (\\apostoli\\) which would
 give a statement of the case (Page).


04680
 \\Thou art permitted\\ (\\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\\ (\\huper seautou\\).
 Some MSS. have \\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\\ (\\ekteinas tˆn cheira\\). 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
 \\ektein“\\, to stretch out. \\Made his defence\\ (\\apelogeito\\).
 Inchoative imperfect of \\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"
 # Ac 9:15
 In general Paul follows the line of argument of the speech on the
 stairs (chapter
 # Ac 22

04681
 \\I think myself happy\\ (\\hˆgˆmai emauton makarion\\).
 See note on "Mt 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 \\hˆgˆmai\\ see
 # Php 3:7; 1Ti 6:1
 (perfect middle indicative of \\hˆgeomai\\), I have considered. \\That\\
 \\I am to make my defence\\ (\\mell“n apologeisthai\\). Literally, "being
 about to make my defence." \\Whereof I am accused\\ (\\h“n egkaloumai\\).
 Genitive with \\egkaloumai\\ as in
 # 19:40
 or by attraction from accusative of relative (\\ha\\) to case of
 antecedent (\\pant“n\\).

04682
 \\Especially because thou art expert\\ (\\malista gn“stˆn onta se\\). Or
 like the margin, "because thou art especially expert," according
 as \\malista\\ is construed. \\Gn“stˆn\\ is from \\gin“sk“\\ 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 \\onta se\\ gives
 trouble here coming so soon after \\sou\\ (genitive with \\epi\\). Some
 MSS. insert \\epistamenos\\ or \\eid“s\\ (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.
 \\Tuchon\\ 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\\ (\\eth“n te kai zˆtˆmat“n\\). 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\\ (\\makrothum“s\\). Adverb from \\makrothumos\\.
 Only here in the N.T., though \\makrothumia\\ occurs several times.
 Vulgate has _longanimiter_. Long spirit, endurance, opposite of
 impatience. So Paul takes his time.

04683
 \\My manner of life\\ (\\tˆn men oun bi“sin mou\\). With \\men oun\\ Paul
 passes from the _captatio benevolentiae_ (verses
 # 1,2
 "to the _narratio_ or statement of his case" (Page). \\Bi“sis\\ is
 from \\bio“\\
 # 1Pe 4:2
 and that from \\bios\\ (course of life). This is the only instance of
 \\bi“sis\\ 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\\ (\\isƒsi\\). Literary form instead of
 the vernacular _Koin‚_ \\oidasin\\. Paul's early life in Tarsus and
 Jerusalem was an open book to all Jews.

04684
 \\Having knowledge of me from the first\\ (\\progin“skontes me\\
 \\an“then\\). Literally, "knowing me beforehand" (both \\pro\\ and
 \\an“then\\), from the beginning of Paul's public education in
 Jerusalem (Knowling). Cf.
 # 2Pe 3:17
 \\If they be willing to testify\\ (\\ean thel“sin marturein\\). Condition
 of third class (\\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\\ (\\tˆn\\
 \\akribestatˆn hairesin\\). This is a true superlative (not elative)
 and one of the three (also \\hagi“tatos\\,
 # Jude 1:20
 \\timi“tatos\\
 # Re 18:12; 21:11
 superlatives in \\-tatos\\ in the N.T. (Robertson, _Grammar_, pp.
 279f., 670), though common enough in the LXX and the papyri.
 \\Hairesin\\ (choosing) is properly used here with Pharisees
 (Josephus, _Life_, 38). \\Religion\\ (\\thrˆskeias\\). From \\thrˆskeu“\\ and
 this from \\thrˆskos\\
 # 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 1:26; Col 2:18
 \\I lived a Pharisee\\ (\\ezˆsa Pharisaios\\). Emphatic position. Paul
 knew the rules of the Pharisees and played the game to the full
 # Ga 1:14; Php 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.

04685
 \\And now\\ (\\kai nun\\). Sharp comparison between his youth and the
 present. \\To be judged for the hope\\ (\\ep' elpidi--krinomenos\\). 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.

04686
 \\Our twelve tribes\\ (\\to d“dekaphulon hˆm“n\\). A word found only here
 in N.T. and in Christian and Jewish writings, though \\d“dekamˆnon\\
 (twelve month) is common in the papyri and \\dekaphulos\\ (ten
 tribes) in Herodotus. Paul's use of this word for the Jewish
 people, like
 # Jas 1:1
 (\\tais d“deka 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\\ (\\en ekteneiƒi\\). A late word from \\ektein“\\, 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 \\nukta kai hˆmeran\\ as in
 # 20:31
 \\Hope to attain\\ (\\elpizei katantˆsai\\). 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\\ (\\egkaloumai hupo Ioudai“n\\). The very
 word used in
 # 23:28
 (\\enekaloun\\) which see, and by Jews of all people in the world
 whose mainspring was this very "hope." It is a tremendously
 effective turn.

04687
 \\Incredible with you\\ (\\apiston par' humin\\). This old word \\apiston\\
 (\\a\\ privative and \\pistos\\) means either unfaithful
 # Lu 12:46
 unbelieving
 # Joh 20:27
 or unbelievable as here). Paul turns suddenly from Agrippa to the
 audience (\\par' humin\\, 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\\ (\\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 verse
 # 9
 does it in a way.

04688
 \\I verily thought with myself\\ (\\eg“ men oun edoxa emaut“i\\).
 Personal construction instead of the impersonal, a touch of the
 literary style. Paul's "egoism" is deceived as so often happens.
 \\I ought\\ (\\dein\\). Infinitive the usual construction with \\doke“\\.
 Necessity and a sense of duty drove Paul on even in this great
 sin (
 See note on "Ac 23:1"
 ), a common failing with persecutors. \\Contrary\\ (\\enantia\\). Old
 word (adjective), over against, opposite
 # Ac 27:4
 then hostile to as here.

04689
 \\I both shut up many\\ (\\pollous te katekleisa\\). Effective aorist
 active of \\kataklei“\\, old word to shut down like a trap door, in
 N.T. only here and
 # Lu 3:20
 Double use of \\te\\ (both--and). \\Having received authority from the\\
 \\chief priests\\ (\\tˆn para t“n archiere“n exousian lab“n\\). "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\\ (\\anairoumen“n te aut“n\\). Genitive absolute with present
 passive participle of \\anaire“\\. \\I gave my vote against them\\
 (\\katˆnegka psˆphon\\). "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 \\katapsˆphiz“\\ for voting. They literally cast
 the pebbles into the urn. Cf. \\sumpsˆphiz“\\ in
 # Ac 19:19
 \\sugkatapsephizo\\ 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 7:7
 but a widower. It is possible to take the language figuratively
 for approval, but not so natural.

04690
 \\Punishing\\ (\\tim“r“n\\). Old word \\tim“re“\\ originally to render help,
 to succor (\\tim“ros\\, from \\timˆ\\ and \\ouros\\), then to avenge (for
 honour). In N.T. only here and
 # 22:5
 \\I strove to make them blaspheme\\ (\\ˆnagkazon blasphˆmein\\). Conative
 imperfect active of \\anagkaz“\\, old verb from \\anagkˆ\\ (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\\ (\\edi“kon\\). Imperfect active again, repeated
 attempts. The old verb \\di“k“\\ 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\\ (\\kai eis ex“ 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.

04691
 \\Whereupon\\ (\\en hois\\). "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\\ (\\met' exousias kai epitropˆs\\).
 Not merely "authority" (\\exousia\\), but express appointment
 (\\epitropˆ\\, old word, but here only in N.T., derived from
 \\epitropos\\, steward, and that from \\epitrep“\\, to turn over to, to
 commit).

04692
 \\At midday\\ (\\hˆmeras mesˆs\\). Genitive of time and idiomatic use of
 \\mesos\\, in the middle of the day, more vivid than \\mesˆmbrian\\
 # 22:6
 \\Above the brightness of the sun\\ (\\huper tˆn lamprotˆta tou\\
 \\hˆliou\\). 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 \\lamprotˆs\\, old word, is here alone in the N.T. \\Shining\\
 \\round about me\\ (\\perilampsan me\\). First aorist active participle
 of \\perilamp“\\, common _Koin‚_ verb, in N.T. only here and
 # Lu 2:9

04693
 \\When we were all fallen\\ (\\pant“n katapesont“n hˆm“n\\). Genitive
 absolute with second aorist active participle of \\katapipt“\\. In
 the Hebrew language (\\tˆi Ebraidi dialekt“i\\). 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\\ (\\sklˆron soi pros\\
 \\kentra laktizein\\). Genuine here, but not in chapters
 # 9,22
 A common proverb as Aeschylus _Ag_. 1624: \\Pros kentra mˆ 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
 # 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. \\Kentron\\ 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 \\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 \\lax\\,
 with the heel), but only here in the N.T. There is a papyrus
 example of kicking (\\laktiz“\\) with the feet against the door.

04694
04695
 \\Arise and stand\\ (\\anastˆthi kai stˆthi\\). "Emphatic assonance"
 (Page). Second aorist active imperative of compound verb
 (\\anistˆmi\\) and simplex (\\histˆmi\\). "Stand up and take a stand."
 \\Have I appeared unto thee\\ (\\“phthˆn soi\\). First aorist passive
 indicative of \\hora“\\.
 See note on "Lu 22:43"
 \\To appoint thee\\ (\\procheirisasthai se\\). See
 # 3:30; 22:14
 for this verb. \\Both of the things wherein thou hast seen me\\ (\\h“n\\
 \\te eides me\\). The reading \\me\\ (not in all MSS.) makes it the
 object of \\eides\\ (didst see) and \\h“n\\ is genitive of \\ha\\
 (accusative of general reference) attracted to the case of the
 unexpressed antecedent \\tout“n\\. 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\\ (\\h“n te\\
 \\ophthˆsomai soi\\). Here again \\h“n\\ is genitive of the accusative
 (general reference) relative \\ha\\ attracted to the case of the
 antecedent \\tout“n\\ or \\ekein“n\\ as before. But \\ophthˆsomai\\ is
 first future passive of \\hora“\\ 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 \\apekrithˆn\\ and \\ephobˆthˆn\\, did
 become sometimes transitive in the _Koin‚_ (Robertson, _Grammar_,
 p. 819).

04696
 \\Delivering thee\\ (\\exairoumenos se\\). Present middle participle of
 \\exaire“\\, 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.

04697
 \\To open\\ (\\anoixai\\). First aorist active infinitive of purpose.
 \\That they may turn\\ (\\tou epistrepsai\\). Another infinitive of
 purpose first aorist active (genitive case and articular),
 epexegetic to \\anoixai\\. \\That they may receive\\ (\\tou labein\\).
 Another genitive articular infinitive of purpose subordinate
 (epexegetic) to \\tou epistrepsai\\. \\Sanctified by faith in me\\
 (\\hˆgiasmenois pistei tˆi eis eme\\). Perfect passive participle of
 \\hagiaz“\\, instrumental case of \\pistei\\, article before \\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.

04698
 \\Wherefore\\ (\\hothen\\). This relatival adverb (cf.
 # 14:26; 28:13
 gathers up all that Paul has said. \\I was not disobedient\\ (\\ouk\\
 \\egenomˆn apeithˆs\\). Litotes again, "I did not become (second
 aorist middle indicative of \\ginomai\\) disobedient" (\\apeithˆs\\, old
 word already in
 # Lu 1:17
 \\Unto the heavenly vision\\ (\\tˆi ourani“i optasiƒi\\). A later form of
 \\opsis\\, from \\optaz“\\, 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.

04699
 \\But declared\\ (\\alla apˆggellon\\). Imperfect active of \\apaggell“\\,
 repeatedly. \\Throughout all the country of Judea\\ (\\pƒsan te tˆn\\
 \\ch“ran tˆs Ioudaias\\). The accusative here in the midst of the
 datives (\\tois en Damask“i, Ierosolumois, tois ethnesin\\) seems
 strange and Page feels certain that \\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\\ (\\axia tˆs metanoias erga prassontas\\).
 Accusative case of present active participle \\prassontas\\ because
 of the implied \\autous\\ with the present infinitive \\metanoein\\
 (repent) and \\epistrephein\\ (turn), though the dative \\prassousin\\
 could have been used to agree with \\ethnesin\\ (Gentiles). Cf.
 # Mt 3:8
 for similar language used of the Baptist. Paul, the greatest of
 theologians, was an interesting practical preacher.