KJV: Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:
YLT: And Agrippa said unto Paul, 'It is permitted to thee to speak for thyself;' then Paul having stretched forth the hand, was making a defence:
Darby: And Agrippa said to Paul, It is permitted thee to speak for thyself. Then Paul stretching out his hand answered in his defence:
ASV: And Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth his hand, and made his defence:
| Ἀγρίππας | Agrippa |
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Parse: Noun, Nominative Masculine Singular Root: Ἀγρίππας Sense: Name of a ruling family in Israel at the time of Christ. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παῦλον | Paul |
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Parse: Noun, Accusative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| ἔφη | was saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: φημί Sense: to make known one’s thoughts, to declare. |
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| Ἐπιτρέπεταί | It is permitted |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐπιτρέπω Sense: to turn to, transfer, commit, instruct. |
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| σεαυτοῦ | yourself |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 2nd Person Singular Root: σεαυτοῦ Sense: thyself, thee. |
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| λέγειν | to speak |
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Parse: Verb, Present Infinitive Active Root: λέγω Sense: to say, to speak. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| ἐκτείνας | having stretched out |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐκτείνω Sense: to stretch out, stretch forth. |
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| χεῖρα | hand |
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Parse: Noun, Accusative Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| ἀπελογεῖτο | began his defense |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: ἀπολογέομαι Sense: to defend one’s self, make one’s defence. |
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Greek Commentary for Acts 26:1
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. [source]
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 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). [source]
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. [source]
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). [source]
Reverse Greek Commentary Search for Acts 26:1
Compare constrained, Matthew 14:22; Acts 26:11; Galatians 6:12. Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord. [source]
Only here and Revelation 13:18. From ψῆφος , apebble (see Revelation 2:17), used as a counter. Thus Herodotus says that the Egyptians, when they calculate ( λογιζονται ψήφοις , reckon with pebbles)move their hand from right to left (ii., 36). So Aristophanes, “Reckon roughly, not with pebbles ( ψήφοις )but on the hand” (“Wasps,” 656). Similarly calculate, from Latin calculus, a pebble. Used also of voting. Thus Herodotus: “The Greeks met at the altar of Neptune, and took the ballots ( τὰς ψήφοις ) wherewith they were to give their votes.” Plato: “And you, would you vote ( ἂν ψῆφον θεῖο , cast your pebble ) with me or against me?” (“Protagoras,” 330). See Acts 26:10. [source]
First aorist active imperative of αναγκαζω anagkazō from αναγκη anagkē (Luke 14:18). By persuasion of course. There is no thought of compulsory salvation. “Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord” (Vincent). As examples of such “constraint” in this verb, see note on Matthew 14:22; Acts 26:11; Galatians 6:12. [source]
is fenced in places from πρασσω phrassō to fence in (Romans 3:19).Compel (αναγκασον anagkason). First aorist active imperative of αναγκαζω anagkazō from αναγκη anagkē (Luke 14:18). By persuasion of course. There is no thought of compulsory salvation. “Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord” (Vincent). As examples of such “constraint” in this verb, see note on Matthew 14:22; Acts 26:11; Galatians 6:12.That my house may be filled First aorist passive subjunctive of γεμιζω gemizō to fill full, old verb from γεμω gemō to be full. Effective aorist. Subjunctive with ινα hina in final clause. The Gentiles are to take the place that the Jews might have had (Romans 11:25). Bengel says: Nec natura nec gratia patitur vacuum. [source]
Attitude of deliberation.First (πρωτον prōton). First things first. So in Luke 14:31.Count Common verb in late writers, but only here and Revelation 13:18 in the N.T. The verb is from πσηπος psēphos a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble Luke has Paul using “deposit a pebble” for casting his vote (Acts 26:10).The cost (την δαπανην tēn dapanēn). Old and common word, but here only in the N.T. from δαπτω daptō to tear, consume, devour. Expense is something which eats up one‘s resources.Whether he hath wherewith to complete it If he has anything for completion of it. Απαρτισμον Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω apartizō to finish off (απ ap - and αρτιζω artizō like our articulate), to make even or square. Cf. εχηρτισμενος exērtismenos in 2 Timothy 3:17. [source]
Common verb in late writers, but only here and Revelation 13:18 in the N.T. The verb is from πσηπος psēphos a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble Luke has Paul using “deposit a pebble” for casting his vote (Acts 26:10).The cost (την δαπανην tēn dapanēn). Old and common word, but here only in the N.T. from δαπτω daptō to tear, consume, devour. Expense is something which eats up one‘s resources.Whether he hath wherewith to complete it If he has anything for completion of it. Απαρτισμον Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω apartizō to finish off (απ ap - and αρτιζω artizō like our articulate), to make even or square. Cf. εχηρτισμενος exērtismenos in 2 Timothy 3:17. [source]
First aorist active indicative (kappa aorist). Common verb (προστιτημι prostithēmi) in all Greek. In N.T. chiefly in Luke and Acts. Hippocrates used it of applying wet sponges to the head and Galen of applying a decoction of acorns. There is no evidence that Luke has a medical turn to the word here. The absence of the conjunction οτι hoti (that) before the next verb κατεκλεισεν katekleisen (shut up) is asyndeton. This verb literally means shut down, possibly with a reference to closing down the door of the dungeon, though it makes sense as a perfective use of the preposition, like our “shut up” without a strict regard to the idea of “down.” It is an old and common verb, though here and Acts 26:10 only in the N.T. See note on Matthew 14:3 for further statement about the prison. [source]
See on saints, Acts 26:10; also see on 1 Peter 1:15. Compare 1 John 2:20, and righteous Father ( δίκαιε ), John 17:25. This epithet, now first applied to the Father, contemplates God, the holy One, as the agent of that which Christ desires for His disciples - holiness of heart and life; being kept from this evil world. [source]
Better, as Rev., in margin, consecrated. The fundamental idea of the word is separation and consecration to the service of Deity. See note on Acts 26:10, on the kindred adjective ἅγιος , holy or consecrated. [source]
In Paul's own account he says that the words were spoken in Hebrew (Acts 26:14). [source]
Transferred from Acts 26:14, and omitted by the best texts. [source]
Compare Acts 22:6; Acts 26:13. [source]
But the best texts read προκεχειρισμένον , appointed. Compare Acts 22:14. Used by Luke only, Acts 22:14; Acts 26:16. The verb originally means to take in hand. [source]
Compare Acts 26:1. [source]
Lit., having shaken downward with his hand, in order to bespeak silence and attention. It was a familiar gesture of Paul. See Acts 21:40; Acts 26:1. [source]
Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. [source]
Second aorist active indicative of λαγχανω lagchanō old verb, to obtain by lot as in Luke 1:9; John 19:24, especially by divine appointment as here and 2 Peter 2:1. Κληρος Klēros also means lot, an object used in casting lots (Acts 1:26), or what is obtained by lot as here and Acts 8:21, of eternal salvation (Acts 26:18; Colossians 1:12), of persons chosen by divine appointment (1 Peter 5:3). From this latter usage the Latin cleros, clericus, our clergy, one chosen by divine lot. So Peter says that Judas “obtained by lot the lot of this ministry” (διακονιας diakonias) which he had when he betrayed Jesus. The Master chose him and gave him his opportunity. [source]
Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
First aorist active indicative of επιστρεπω epistrephō common verb to turn. The usual expression for Gentiles turning to the true God (Acts 14:15; Acts 15:3, Acts 15:19; Acts 26:18, Acts 26:20; 1 Thessalonians 1:9). Here “Lord” refers to “the Lord Jesus” as in Acts 11:20, though “the hand of the Lord” is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history. [source]
This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins Cf. Acts 26:18. This glorious message Paul now presses home in his exhortation. [source]
This second aorist active infinitive αναστηναι anastēnai is also the subject of εδει edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). [source]
He shook down to the multitude with the hand (instrumental case χειρι cheiri), while Alexander, Luke says (Acts 19:33), “shook down the hand” (accusative with the same verb, which see). In Acts 26:1 Paul reached out the hand (εκτεινας την χειρα ekteinas tēn cheira). [source]
To the disciples the first Sunday evening (Acts 1:1-11; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Mark 16:14). Luke uses this verb παριστημι paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον meta to pathein auton). Neat Greek idiom, μετα meta with the articular infinitive (second aorist active of πασχω paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The “also” Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, “an element of vulgarity impossible to St. Paul “ (Farrar). Augustine thought that the meaning of the Latin paulus (little) would incline Saul to adopt, “but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was ‹lavish of his noble life‘” (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts 22:7; Acts 26:14). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Philemon 3:5). [source]
First aorist (ingressive) passive participle of ατενισας pimplēmi with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in Acts 13:2, he can recall the sovereignty of the Holy Spirit in his choice of agents (1 Corinthians 12:4-11) and also the special call of Paul by Christ (Acts 9:15; Acts 26:17.). Fastened his eyes (atenisas). As already in Luke 4:20; Luke 22:56; Acts 3:4, Acts 3:12; Acts 6:15; Acts 10:4. [source]
, literally. This Way (ταυτην την οδον tautēn tēn hodon). The very term used for Christianity by Luke concerning Paul‘s persecution (Acts 9:2), which see. Here it “avoids any irritating name for the Christian body” (Furneaux) by using this Jewish terminology. Unto the death Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας andras te kai gunaikas). 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 (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας andras te kai gunaikas). 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 (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Perfect passive participle of δεω deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
The second aorist active infinitive is the subject of εδει edei with τον Χριστον ton Christon the accusative of general reference. This is Paul‘s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηναι εκ νεκρων anastēnai ek nekrōn). This second aorist active infinitive αναστηναι anastēnai is also the subject of εδει edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). This Jesus is the Christ More precisely, “This is the Messiah, viz., Jesus whom I am proclaiming unto you.” This is the conclusion of Paul‘s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness. [source]
Old word diminutive from τυρα thura door, a little door. Latticed window (no glass) opened because of the heat from the lamps and the crowd. Our window was once spelt windore (Hudibras), perhaps from the wrong idea that it was derived from wind and door. Eutychus (a common slave name) was sitting on In the N.T. τυρις thuris only here and 2 Corinthians 11:33 Present passive participle of καταπερω katapherō to bear down, and followed by instrumental case (υπνωι hupnōi). Describes the gradual process of going into deep sleep. Great medical writers use βατυς bathus with υπνος hupnos as we do today (deep sleep). D here has βασει basei (heavy) for βατει bathei (deep). As Paul discoursed yet longer Genitive absolute of present middle participle of διαλεγομαι dialegomai (cf. Acts 20:7). with επι πλειον epi pleion Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on “for more.” Being born down by his sleep (κατενεχτεις απο του υπνου katenechtheis apo tou hupnou). First aorist (effective) passive showing the final result of the process described by καταπερομενος katapheromenos finally overcome as a result of (απο apo) the (note article του tou) sleep (ablative case). These four participles (κατεζομενοσ καταπερομενοσ διαλεγομενου κατενεχτεις kathezomenosκαταπερομενος katapheromenosκατενεχτεις dialegomenouεπεσεν κατω katenechtheis) have no connectives, but are distinguished clearly by case and tense. The difference between the present πιπτω katapheromenos and the aorist κατω katenechtheis of the same verb is marked. Fell down Effective aorist active indicative of απο του τριστεγου piptō with the adverb τρεις katō though στεγη katapiptō (compound verb) could have been used (Acts 26:14; Acts 28:6). Hobart (Medical Language of St. Luke) thinks that Luke shows a physician‘s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luke 22:45. From the third story (τριστεγος apo tou tristegou). From ηρτη νεκρος treis (three) and αιρω stegē (roof), adjective ως tristegos having three roofs. Was taken up dead First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
Genitive absolute of present middle participle of διαλεγομαι dialegomai (cf. Acts 20:7). with επι πλειον epi pleion Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on “for more.” Being born down by his sleep (κατενεχτεις απο του υπνου katenechtheis apo tou hupnou). First aorist (effective) passive showing the final result of the process described by καταπερομενος katapheromenos finally overcome as a result of (απο apo) the (note article του tou) sleep (ablative case). These four participles (κατεζομενοσ καταπερομενοσ διαλεγομενου κατενεχτεις kathezomenosκαταπερομενος katapheromenosκατενεχτεις dialegomenouεπεσεν κατω katenechtheis) have no connectives, but are distinguished clearly by case and tense. The difference between the present πιπτω katapheromenos and the aorist κατω katenechtheis of the same verb is marked. Fell down Effective aorist active indicative of απο του τριστεγου piptō with the adverb τρεις katō though στεγη katapiptō (compound verb) could have been used (Acts 26:14; Acts 28:6). Hobart (Medical Language of St. Luke) thinks that Luke shows a physician‘s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luke 22:45. From the third story (τριστεγος apo tou tristegou). From ηρτη νεκρος treis (three) and αιρω stegē (roof), adjective ως tristegos having three roofs. Was taken up dead First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
Old word, here alone in N.T. So the verb εδαπιζω edaphizō is in Luke 19:44 alone in the N.T. A voice saying (πωνης λεγουσης phōnēs legousēs). Genitive after ηκουσα ēkousa though in Acts 26:14 the accusative is used after ηκουσα ēkousa as in Acts 22:14 after ακουσαι akousai either being allowable. See note on Acts 9:7 for discussion of the difference in case. Saul‘s name repeated each time (Acts 9:4; Acts 22:7; Acts 26:14). Same question also in each report: “Why persecuted thou me?” (Τι με διωκεισ Ti me diōkeiṡ). These piercing words stuck in Paul‘s mind. [source]
Effective aorist active indicative of απο του τριστεγου piptō with the adverb τρεις katō though στεγη katapiptō (compound verb) could have been used (Acts 26:14; Acts 28:6). Hobart (Medical Language of St. Luke) thinks that Luke shows a physician‘s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luke 22:45. From the third story (τριστεγος apo tou tristegou). From ηρτη νεκρος treis (three) and αιρω stegē (roof), adjective ως tristegos having three roofs. Was taken up dead First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
Second perfect active participle of ιστημι histēmi 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 τηι χειρι kateseise tēi cheiri). He shook down to the multitude with the hand (instrumental case χειρι cheiri), while Alexander, Luke says (Acts 19:33), “shook down the hand” (accusative with the same verb, which see). In Acts 26:1 Paul reached out the hand (εκτεινας την χειρα ekteinas tēn cheira). When there was made a great silence Genitive absolute again with second aorist middle participle of γινομαι ginomai “much silence having come.” Paul waited till silence had come. In the Hebrew language (τηι Εβραιδι διαλεκτωι tēi Ebraidi dialektōi). 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” (2 Corinthians 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. [source]
All the eldership or the Sanhedrin (Acts 4:5) of which Paul was probably then a member (Acts 26:10). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago). From whom (παρ ων par' hōn). The high priest and the Sanhedrin. Letters unto the brethren Paul still can tactfully call the Jews his “brothers” as he did in Romans 9:3. There is no bitterness in his heart. Journeyed (επορευομην eporeuomēn). Imperfect middle indicative of πορευομαι poreuomai and a vivid reality to Paul still as he was going on towards Damascus. To bring also Future active participle of αγω agō 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 tous ekeise ontas). Constructio praegnans. The usual word would be εκει ekei (there), not εκεισε ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). In bonds Perfect passive participle of δεω deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
Paul still can tactfully call the Jews his “brothers” as he did in Romans 9:3. There is no bitterness in his heart. Journeyed (επορευομην eporeuomēn). Imperfect middle indicative of πορευομαι poreuomai and a vivid reality to Paul still as he was going on towards Damascus. To bring also Future active participle of αγω agō 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 tous ekeise ontas). Constructio praegnans. The usual word would be εκει ekei (there), not εκεισε ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). In bonds Perfect passive participle of δεω deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
Genitive after ηκουσα ēkousa though in Acts 26:14 the accusative is used after ηκουσα ēkousa as in Acts 22:14 after ακουσαι akousai either being allowable. See note on Acts 9:7 for discussion of the difference in case. Saul‘s name repeated each time (Acts 9:4; Acts 22:7; Acts 26:14). Same question also in each report: “Why persecuted thou me?” These piercing words stuck in Paul‘s mind. [source]
The Nazarene, not in Acts 9:5; Acts 26:15 and here because Jesus is mentioned now for the first time in the address. The form Ναζωραιος Nazōraios as in Matthew 2:23 (which see) is used also in Acts 24:5 for the followers of Jesus instead of Ναζαρηνος Nazarēnos as in Mark 1:24, etc. (which see). [source]
First aorist middle indicative of προχειριζω procheirizō 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 Acts 3:20; Acts 22:14; Acts 26:16. Three infinitives after this verb of God‘s purpose about Paul: [source]
Genitive absolute again, present middle participle of απολογεομαι apologeomai old verb to make defence as in Acts 19:33; Acts 24:10; Acts 26:1, Acts 26:2. The recitative οτι hoti of the Greek before a direct quotation is not reproduced in English. [source]
Future active participle of αγω agō 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 tous ekeise ontas). Constructio praegnans. The usual word would be εκει ekei (there), not εκεισε ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). In bonds Perfect passive participle of δεω deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
The accusative here may be used rather than the genitive as in Acts 22:7 to indicate that those with Paul did not understand what they heard (Acts 9:7) just as they beheld the light (Acts 22:9), but did not see Jesus (Acts 9:7). The difference in cases allows this distinction, though it is not always observed as just noticed about Acts 22:14; Acts 26:14. The verb ακουω akouō is used in the sense of understand (Mark 4:33; 1 Corinthians 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” Clearly not genuine. [source]
Perfect active participle of καταβαινω katabainō They had come down on purpose at the invitation of Festus (Acts 25:5), and were now ready. Stood round about him (περιεστησαν αυτον periestēsan auton). Second aorist (ingressive) active (intransitive) of περιιστημι periistēmi old verb, “Took their stand around him,” “periculum intentantes ” (Bengel). Cf. Luke 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. Bringing against him Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα polla kai barea aitiōmata). This word αιτιωμα aitiōma for old form αιτιαμα 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 (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι apodeixai first aorist active infinitive of αποδεικνυμι apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα polla kai barea aitiōmata). This word αιτιωμα aitiōma for old form αιτιαμα 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 (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι apodeixai first aorist active infinitive of αποδεικνυμι apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
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. [source]
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. [source]
Litotes again, “I did not become (second aorist middle indicative of γινομαι ginomai) disobedient” 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. [source]
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. [source]
See Acts 26:17. It was at the word Gentiles So it is here, only not because of that word, but because of the word “resurrection” (anastasis). [source]
Second aorist active participle. So in Acts 22:7 Paul says: “I fell unto the ground” But here in Acts 9:7 ”the men that journeyed with him stood speechless” But surely the points of time are different. In Acts 26:14 Paul refers to the first appearance of the vision when all fell to the earth. Here in Acts 9:7 Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. [source]
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 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). [source]
“I was compelled,” first aorist passive indicative of αναγκαζω anagkazō the very word used of Paul‘s efforts to get the Christians to blaspheme (Acts 26:11) which see. Paul was compelled to appeal to Caesar (See note on Acts 25:11, and note on Acts 25:12 for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. Not that I had aught to accuse my nation of (ουχ ως του ετνους μου εχων τι κατηγορειν ouch hōs tou ethnous mou echōn ti katēgorein). This use of ως hōs with a participle (εχων echōn) is common in Greek for the alleged reason. The genitive case with the infinitive κατηγορειν katēgorein is regular. Paul says ετνος ethnos instead of λαος laos as in Acts 24:17; Acts 26:4. [source]
First aorist active subjunctive with οπως αν hopōs an as in Acts 15:17 and Luke 2:35. There is little real difference in idea between οπως αν hopōs an and ινα αν hina an There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as Acts 3:21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια Parousia Jesus did promise to be with the disciples all the days (Matthew 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον prokecheirisōmenon (perfect passive participle of προχειριζω procheirizō from προχειρος procheiros at hand, to take into one‘s hands, to choose) is the correct text here, not προκεκηρυγμενον prokekērugmenon In the N.T. only here and Acts 22:14; Acts 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1 Timothy 6:15 and the First Epiphany described in 1 Peter 1:20. [source]
Present active participle of old and common verb. Not “breathing out,” but “breathing in” (inhaling) as in Aeschylus and Plato or “breathing on” (from Homer on). The partitive genitive of απειλης apeilēs and πονου phonou means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that “Benjamin shall ravin as a wolf” (Genesis 49:27). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (Acts 8:1) and now he revelled in the slaughter of the saints both men and women. In Acts 26:11 Luke quotes Paul as saying that he was “exceedingly mad against them.” [source]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in Acts 9:5 made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew 10:40; Matthew 25:40, Matthew 25:45; John 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in Acts 26:14, but not here. [source]
As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. [source]
Present active infinitive, was drawing nigh. Shone round about him (αυτον περιηστραπσεν auton periēstrapsen). First aorist (ingressive) active indicative of περιαστραπτω periastraptō late compound verb common in lxx and Byzantine writers, here and Acts 22:6 alone in the N.T. “A light from heaven suddenly flashed around him.” It was like a flash of lightning. Paul uses the same verb in Acts 22:5, but in Acts 26:13 he employs περιλαμπσαν perilampsan (shining around). There are numerous variations in the historical narrative of Saul‘s conversion in 9:3-18 and Luke‘s report of Paul‘s two addresses, one on the steps of the Tower of Antonia facing the murderous mob (Acts 22:6-16), the other before Festus and Agrippa (Acts 26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul‘s two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul‘s speeches freely as some Greek writers used to do. But, if Luke had notes of Paul‘s speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul‘s conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul‘s Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1 Corinthians 15:8; Galatians 1:16.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions “a light from heaven,” while in Acts 22:6 Paul calls it “a great (ικανον hikanon) light” “about noon” and in Acts 26:13 “above the brightness of the sun,” as it would have to be “at midday” with the sun shining. [source]
First aorist (ingressive) active indicative of περιαστραπτω periastraptō late compound verb common in lxx and Byzantine writers, here and Acts 22:6 alone in the N.T. “A light from heaven suddenly flashed around him.” It was like a flash of lightning. Paul uses the same verb in Acts 22:5, but in Acts 26:13 he employs περιλαμπσαν perilampsan (shining around). There are numerous variations in the historical narrative of Saul‘s conversion in 9:3-18 and Luke‘s report of Paul‘s two addresses, one on the steps of the Tower of Antonia facing the murderous mob (Acts 22:6-16), the other before Festus and Agrippa (Acts 26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul‘s two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul‘s speeches freely as some Greek writers used to do. But, if Luke had notes of Paul‘s speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul‘s conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul‘s Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1 Corinthians 15:8; Galatians 1:16.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions “a light from heaven,” while in Acts 22:6 Paul calls it “a great (ικανον hikanon) light” “about noon” and in Acts 26:13 “above the brightness of the sun,” as it would have to be “at midday” with the sun shining. [source]
How many evil things. Saul‘s reputation (Acts 26:10) as a persecutor had preceded him. [source]
Dative of disadvantage. “Used here for the first time as a name for the Christians” (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (Acts 9:32, Acts 9:41; Acts 26:10; 1 Corinthians 1:2, etc.). This common word is from το αγος to hagos religious awe or reverence and is applied to God‘s name (Luke 1:49), God‘s temple (Matthew 24:15), God‘s people as set apart for God (Luke 1:70; Luke 2:23; Romans 1:7, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy. [source]
A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular Koiné. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2 Corinthians 4:7) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (Acts 9:17; Acts 22:14.) and in Acts 26:16. Paul blends the message of Jesus to Ananias with that to him as one. [source]
All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides. The Lord, even Jesus (ο κυριοσ Ιησους ho kuriosκυριος Iēsous). Undoubted use of ο οπτεις kurios as Lord and applied to Jesus. Who appeared First aorist passive participle of σοι horaō was seen as in Acts 26:16 and with the dative also Thou camest (πληστεις πνευματος αγιου ērchou). Imperfect indicative middle, “thou wert coming.” Be filled with the Holy Spirit This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Acts 1:8; Galatians 2:7). [source]
The Hebrew form occurs also in Acts 22:7; Acts 26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in Acts 9:17 (Ananias). Deissmann (Bible Studies, p. 316) terms this use of με Saoul “the historian‘s sense of liturgical rhythm.” For the repetition of names by Jesus note Luke 10:41 (Martha, Martha), Luke 22:31 (Simon, Simon). Me (me). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in Acts 9:5 made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew 10:40; Matthew 25:40, Matthew 25:45; John 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in Acts 26:14, but not here. [source]
Mute. Only here in N.T., though old word. Hearing the voice, but beholding no man (ακουοντες μεν της πωνησ μηδενα δε τεωρουντες akouontes men tēs phōnēsμεν δε mēdena de theōrountes). Two present active participles in contrast (το μεν πως ετεασαντο menτην δε πωνην ουκ ηκουσαν του λαλουντος μοι de). In Acts 22:9 Paul says that the men “beheld the light” (πωνη to men phōs etheasanto), but evidently did not discern the person. Paul also says there, “but they heard not the voice of him that spake to me” (ακουω tēn de phōnēn ouk ēkousan tou lalountos moi). Instead of this being a flat contradiction of what Luke says in Acts 9:7 it is natural to take it as being likewise (as with the “light” and “no one”) a distinction between the “sound” (original sense of πωνη phōnē as in John 3:8) and the separate words spoken. It so happens that ακουω akouō is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of πωνην phōnē They heard the sound (Acts 9:7), but did not understand the words (Acts 22:9). However, this distinction in case with ηκουσεν πωνην akouō though possible and even probable here, is by no means a necessary one for in John 3:8 where ηκουσα πωνης phōnēn undoubtedly means “sound” the accusative occurs as Luke uses ηκουσα πωνην ēkousen phōnēn about Saul in Acts 9:4. Besides in Acts 22:7 Paul uses ēkousa phōnēs about himself, but ēkousa phōnēn about himself in Acts 26:14, interchangeably. [source]
Two present active participles in contrast In Acts 22:9 Paul says that the men “beheld the light” Instead of this being a flat contradiction of what Luke says in Acts 9:7 it is natural to take it as being likewise (as with the “light” and “no one”) a distinction between the “sound” (original sense of πωνη phōnē as in John 3:8) and the separate words spoken. It so happens that ακουω akouō is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of πωνην phōnē They heard the sound (Acts 9:7), but did not understand the words (Acts 22:9). However, this distinction in case with ηκουσεν πωνην akouō though possible and even probable here, is by no means a necessary one for in John 3:8 where ηκουσα πωνης phōnēn undoubtedly means “sound” the accusative occurs as Luke uses ηκουσα πωνην ēkousen phōnēn about Saul in Acts 9:4. Besides in Acts 22:7 Paul uses ēkousa phōnēs about himself, but ēkousa phōnēn about himself in Acts 26:14, interchangeably. [source]
First aorist passive participle of σοι horaō was seen as in Acts 26:16 and with the dative also Thou camest (πληστεις πνευματος αγιου ērchou). Imperfect indicative middle, “thou wert coming.” Be filled with the Holy Spirit This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Acts 1:8; Galatians 2:7). [source]
Rev., sanctification. For the kindred adjective ἅγιος holysee on saints, Acts 26:10. Ἁγιασμός is used in the New Testament both of a process - the inauguration and maintenance of the life of fellowship with God, and of the resultant state of sanctification. See 1 Thessalonians 4:3, 1 Thessalonians 4:7; 2 Thessalonians 2:13; 1 Timothy 2:15; 1 Peter 1:2; Hebrews 12:14. It is difficult to determine which is meant here. The passages in Thessalonians, Timothy, and Hebrews, are cited by interpreters on both sides. As in Romans 6:22it appears that sanctification contemplates a further result (everlasting life), it is perhaps better to understand it as the process. Yield your members to righteousness in order to carry on the progressive work of sanctification, perfecting holiness (1 Corinthians 7:1). [source]
See on James 1:18, see on Acts 26:10. Referring to the patriarchs. [source]
Or, saints by way of call. See on called to be an apostle, Romans 1:1. It is asserted that they are what they are called. The term ἅγιοι saintsis applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Acts 9:32, Acts 9:41; Acts 26:10); 2, as members of a spiritual community (1 Corinthians 1:2; Colossians 3:12); 3, as individually holy (Ephesians 1:18; Colossians 1:12; Revelation 13:10). [source]
Or, more strictly, in holy writings. The scriptures would require the article. See on John 5:47; see on John 2:22. Here again the absence of the article denotes the qualitative character of the phrase - books which are holy as conveying God's revelations. On ἅγιος holysee on Acts 26:10. This is the only passage in which it is applied to scriptures. [source]
Not unmarried, but continent. It is not necessary to assume that Paul had never been married. Marriage was regarded as a duty among the Jews, so that a man was considered to have sinned if he had reached the age of twenty without marrying. The Mishna fixed the age of marriage at seventeen or eighteen, and the Babylonish Jews as early as fourteen. A rabbinical precept declared that a Jew who has no wife is not a man. It is not certain, but most probable, that Saul was a member of the Sanhedrim (Acts 26:10). If so, he must have been married, as marriage was a condition of membership. From 1 Corinthians 7:8it is plausibly inferred that he classed himself among widowers. Farrar (“Life and Work of St. Paul,” i., 80) has some beautiful remarks upon the evidence for his marriage afforded by the wisdom and tenderness of his words concerning it. [source]
Rev., appeared. The word most commonly used in the New Testament for seeing visions. See on Luke 22:43. Compare the kindred ὀπτασία vision Luke 1:22; Acts 26:19; 2 Corinthians 12:1. [source]
On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). [source]
Second instance. Here Paul changes Hades of the lxx for Hebrew Sheol (Hosea 13:14) to death. Paul never uses Hades. Thy sting (σου το κεντρον sou to kentron). Old word from κεντρεω kentreō to prick, as in Acts 26:14. In Revelation 9:10 of the sting of locusts, scorpions. The serpent death has lost his poison fangs. [source]
Old word from κεντρεω kentreō to prick, as in Acts 26:14. In Revelation 9:10 of the sting of locusts, scorpions. The serpent death has lost his poison fangs. [source]
This clearly means that Paul was not then married and it is confirmed by 1 Corinthians 9:5. Whether he had been married and was now a widower turns on the interpretation of Acts 26:10 “I cast my vote.” If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide. His own gift from God (ιδιον χαρισμα εκ τεου idion charisma ek theou). So each must decide for himself. See note on 1 Corinthians 1:7 for χαρισμα charisma a late word from χαριζομαι charizomai f0). [source]
Either sphere or instrumentality. No great distinction here between λαλεω laleō (utter sounds) and λεγω legō (to say). Jesus is anathema (ανατεμα Ιησους anathema Iēsous). On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). Jesus is Lord The term Κυριος Kurios as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the emperor worship. “Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος Kurios ‹lord.‘The new texts have here furnished quite astonishing revelations” (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): “One with ‹Nero Kurios‘ quite in the manner of a formula (without article, like the ‹Kurios Jesus‘ in 1 Corinthians 12:3.” “The battle-cries of the spirits of error and of truth contending at Corinth” (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ Kurios Caesar and how each time he replied Κυριος Ιησους Kurios Iēsous He paid the penalty for his loyalty with his life. Lighthearted men today can say “Lord Jesus” in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it. [source]
Late word from οπταζω optazō See Luke 1:22; note on Acts 26:19. Revelations of the Lord (apokalupseis Kuriou). Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
The call to be an apostle came to Paul through Jesus Christ as he claimed in 1 Corinthians 9:1 and as told in Acts 9:4-6; Acts 22:7.; Acts 26:16. He is apostle also by the will of God. Who raised him from the dead (του εγειραντος αυτον εκ νεκρων tou egeirantos auton ek nekrōn). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1 Corinthians 9:1; 1 Corinthians 15:8.). This verb εγειρω egeirō is often used in N.T. for raising from the sleep of death, to wake up the dead. [source]
Purely, with unmixed motives. The adjective ἁγνός means pure, in the sense of chaste, free from admixture of evil, and is once applied to God, 1 John 3:3. See on Acts 26:10, footnote. Not sincerely is explained by in pretense, Phlippians 1:18. [source]
In Paul's personal addresses in this epistle the word all occurs nine times. It is sufficiently accounted for by the expansiveness of grateful christian feeling which marks the entire letter, and it is doubtful whether it has any definite or conscious connection with the social rivalries hinted at in the epistle, and which call forth exhortations to unity, as if Paul were disclaiming all partisan feeling by the use of the term. For saints, see on Colossians 1:2; see on Romans 1:7. The word is transferred from the Old Testament. The Israelites were called ἅγιοι holyseparated and consecrated, Exodus 19:6; Deuteronomy 7:6; Deuteronomy 14:2, Deuteronomy 14:21; Daniel 7:18, Daniel 7:22, etc. The christian Church has inherited the title and the privileges of the Jewish nation. Hence it is ἔθνος ἅγιον aholy nation, 1 Peter 2:9. The term implies, but does not assert, actual, personal sanctity. It is a social, not a personal epithet. See on Acts 26:10. [source]
Holy, see on saints, Acts 26:10; see on Revelation 3:7. The fundamental idea of the word is separation unto God and from worldly defilement. Unblamable, Rev. much better, without blemish. Compare Ephesians 1:4; Ephesians 5:27; and see on 1 Peter 1:19, and see on blemishes, 2 Peter 2:13. Unreprovable, not only actually free from blemish, but from the charge of it. See on 1 Corinthians 1:8, and compare 1 Timothy 6:14. [source]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
Concessive participle agreeing with με me Blasphemer (βλασπημον blasphēmon). Old word either from βλαχ blax (stupid) and πημη phēmē speech, or from βλαπτω blaptō to injure. Rare in N.T. but Paul uses βλασπημεω blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων agnoōn). Present active participle of αγνοεω agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
So far found only here. Probably made by Paul from διωκω diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων agnoōn). Present active participle of αγνοεω agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
Genitive case with ην axios (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1 Timothy 4:9. Chief (ειμι prōtos). Not ελαχιστος των αποστολων ēn (I was), but τωι ελαχιστοτερωι παντων αγιων eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” (elachistos tōn apostolōn). In Ephesians 3:8 he refers to himself as “the less than the least of all saints” (tōi elachistoterōi pantōn hagiōn). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). [source]
Late word from βαινω bainō in lxx for steps at a door (1 Samuel 5:5). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. Much boldness (πολλην παρρησιαν pollēn parrēsian). A Pauline phrase (2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20). In the faith which is in Christ Jesus Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
Not ελαχιστος των αποστολων ēn (I was), but τωι ελαχιστοτερωι παντων αγιων eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” In Ephesians 3:8 he refers to himself as “the less than the least of all saints” On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
Present active infinitive after βουλομαι boulomai understood. Old word from κοσμος kosmos (arrangement, ornament, order, world). See note on Luke 21:5 and note on Titus 2:10. See note on 1 Corinthians 11:5. for Paul‘s discussion of women‘s dress in public worship. In modest apparel (εν καταστοληι κοσμιωι en katastolēi kosmiōi). Καταστολη Katastolē is a late word (a letting down, καταστελλω katastellō of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος Kosmios is old adjective from κοσμος kosmos and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως kosmiōs). With shamefastness Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
“The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
Speeches is supplied. Lit., hard things. So Rev. The railing, gainsaying; the profane and vain bab blings (2 Timothy 2:16). Compare John 6:60, a hard saying, where the word means not abusive but difficult. In James 3:4, rough, used of the winds. In Acts 26:14, of Saul of Tarsus; “hard to kick against the pricks.” [source]
Originally any sharp point. A goad. See on pricks, Acts 26:14. Plato uses it of the peg of a top (“Republic,” 436). Herodotus of an instrument of torture. Democedes, the Crotoniat physician, having denied his knowledge of medicine to Darius, Darius bade his attendants “bring the scourges and pricking-irons ( κέντρα ) (3,30) Sophocles of the buckle-tongues with which Oedipus put out his eyes.“Woe, woe, and woe again!How through me darts the throb these clasps ( κέντρων ) have caused.”“Oedipus Tyrannas,” 1318. Of the spur of a cock, the quill of a porcupine, and the stings of insects. For the A.V., there were stings in their tails, read as Rev., and stings; and in their tails is their power to hurt. -DIVIDER- -DIVIDER- [source]
See on Acts 26:10. [source]
See on Acts 26:10. Christ is called holy, Acts 2:27; Acts 13:35; Hebrews 7:26; in all which passages the word, however, is ὅσιος , which is holy by sanction, applied to one who diligently observes all the sanctities of religion. It is appropriate to Christ, therefore, as being the one in whom these eternal sanctities are grounded and reside. Ἅγιος , the word used here, refers rather to separation from evil. [source]
See on Acts 26:10. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
Old word from κεντρεω kentreō (to prick, to sting), in N.T. only here, Acts 26:14 (about Paul); 1 Corinthians 15:55 (about death). It is used “of the spur of a cock, the quill of the porcupine, and the stings of insects” (Vincent). It was the goad used for oxen (Proverbs 26:3; Acts 26:14). [source]
This old word for pebble (from πσαω psaō to rub) was used in courts of justice, black pebbles for condemning, white pebbles for acquitting. The only other use of the word in the N.T. is in Acts 26:10, where Paul speaks of “depositing his pebble” Perfect passive predicate participle of γραπω graphō Not the man‘s own name, but that of Christ (Heitmuller, Im Namen Jesu, p. 128-265). See Revelation 3:12 for the name of God so written on one. The man himself may be the πσηπος psēphos on which the new name is written. “The true Christian has a charmed life” (Moffatt).But he that receiveth it “Except the one receiving it.” See Matthew 11:27 for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also Revelation 19:12. [source]
Aleph A wrongly have ομοιοις homoiois (agreeing with σκορπιοις skorpiois instead of with ουρας ouras). It is a condensed idiom for “like unto the tails of the scorpions” as we have it in Revelation 13:11 (cf. Matthew 5:20; 1 John 2:2).Stings (κεντρα kentra). Old word from κεντρεω kentreō (to prick, to sting), in N.T. only here, Acts 26:14 (about Paul); 1 Corinthians 15:55 (about death). It is used “of the spur of a cock, the quill of the porcupine, and the stings of insects” (Vincent). It was the goad used for oxen (Proverbs 26:3; Acts 26:14).In their tails This locates “their power to hurt” (η εχουσια αυτων αδικησαι hē exousia autōn adikēsai infinitive here, ινα αδικησουσιν hina adikēsousin in Revelation 9:4) in their tails. It might have been in other organs. [source]