성경 주석서

Thou art permitted (επιτρεπετα σο). Literally, It is permitted thee. As if Agrippa were master of ceremonies instead of Festus. Agrippa as a king and guest presides at the grand display while Festus has simply introduced Paul. For thyself (υπερ σεαυτου). Some MSS. have περ (concerning). Paul is allowed to speak in his own behalf. No charges are made against him. In fact, Festus has admitted that he has no real proof of any charges. Stretched forth his hand (εκτεινας την χειρα). Dramatic oratorical gesture (not for silence as in Acts 12:17; Acts 13:16) with the chain still upon it (verse Acts 26:29) linking him to the guard. First aorist active participle of εκτεινω, to stretch out. Made his defence (απελογειτο). Inchoative imperfect of απολογεομα (middle), "began to make his defence." This is the fullest of all Paul's defences. He has no word of censure of his enemies or of resentment, but seizes the opportunity to preach Christ to such a distinguished company which he does with "singular dignity" (Furneaux). He is now bearing the name of Christ "before kings" (Acts 9:15). In general Paul follows the line of argument of the speech on the stairs (chapter Acts 26:22).

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I think myself happy (ηγημα εμαυτον μακαριον). See on Matthew 5:3 for μακαριος. Blass notes that Paul, like Tertullus, begins with captatio benevolentiae, but absque adulatione. He says only what he can truthfully speak. For ηγημα see Philippians 3:7; 1 Timothy 6:1 (perfect middle indicative of ηγεομα), I have considered. That I am to make my defence (μελλων απολογεισθα). Literally, "being about to make my defence." Whereof I am accused (ων εγκαλουμα). Genitive with εγκαλουμα as in Acts 19:40 or by attraction from accusative of relative (α) to case of antecedent (παντων).

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Especially because thou art expert (μαλιστα γνωστην οντα σε). Or like the margin, "because thou art especially expert," according as μαλιστα is construed. Γνωστην is from γινωσκω and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (Light, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative οντα σε gives trouble here coming so soon after σου (genitive with επ). Some MSS. insert επισταμενος or ειδως (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. Τυχον is such an instance though used as an adverb (1 Corinthians 16:6). It is possible that one exists in Ephesians 1:18. See other examples discussed in Robertson's Grammar, pp. 490f. Customs and questions (εθων τε κα ζητηματων). Both consuetudinum in practicis and quaestionum in theoreticis (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. Patiently (μακροθυμως). Adverb from μακροθυμος. Only here in the N.T., though μακροθυμια occurs several times. Vulgate has longanimiter. Long spirit, endurance, opposite of impatience. So Paul takes his time.

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My manner of life (την μεν ουν βιωσιν μου). With μεν ουν Paul passes from the captatio benevolentiae (verses Acts 26:1; Acts 26:2) "to the narratio or statement of his case" (Page). Βιωσις is from βιοω (1 Peter 4:2) and that from βιος (course of life). This is the only instance of βιωσις yet found except the Prologue (10) of Ecclesiasticus and an inscription given in Ramsay's Cities and Bishoprics of Phrygia, Vol II, p. 650. Know (ισασ). Literary form instead of the vernacular Koine οιδασιν. Paul's early life in Tarsus and Jerusalem was an open book to all Jews.

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Having knowledge of me from the first (προγινωσκοντες με ανωθεν). Literally, "knowing me beforehand" (both προ and ανωθεν), from the beginning of Paul's public education in Jerusalem (Knowling). Cf. 2 Peter 3:17. If they be willing to testify (εαν θελωσιν μαρτυρειν). Condition of third class (εαν and subjunctive). A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion. After the straitest sect (την ακριβεστατην αιρεσιν). This is a true superlative (not elative) and one of the three (also αγιωτατος, Jude 1:20, τιμιωτατος Revelation 18:12; Revelation 21:11) superlatives in -τατος in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the LXX and the papyri. Hαιρεσιν (choosing) is properly used here with Pharisees (Josephus, Life, 38). Religion (θρησκειας). From θρησκευω and this from θρησκος (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan's Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26; Colossians 2:18. I lived a Pharisee (εζησα Φαρισαιος). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philippians 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.

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And now (κα νυν). Sharp comparison between his youth and the present. To be judged for the hope (επ' ελπιδι--κρινομενος). The hope of the resurrection and of the promised Messiah (Acts 13:32). Page calls verses Acts 26:6-8 a parenthesis in the course of Paul's argument by which he shows that his life in Christ is a real development of the best in Pharisaism. He does resume his narrative in verse Acts 26:9, but verses Acts 26:6-8 are the core of his defence already presented in Acts 26:3; Acts 26:9-11 where he proves that the children of faith are the real seed of Abraham.

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Our twelve tribes (το δωδεκαφυλον ημων). A word found only here in N.T. and in Christian and Jewish writings, though δωδεκαμηνον (twelve month) is common in the papyri and δεκαφυλος (ten tribes) in Herodotus. Paul's use of this word for the Jewish people, like James 1:1 (ταις δωδεκα φυλαις, the twelve tribes), shows that Paul had no knowledge of any "lost ten tribes." There is a certain national pride and sense of unity in spite of the dispersion (Page). Earnestly (εν εκτενεια). A late word from εκτεινω, to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Luke 2:25-28) as instances of Jews looking for the coming of the Messiah. Note the accusative of νυκτα κα ημεραν as in Acts 20:31. Hope to attain (ελπιζε καταντησα). This Messianic hope had been the red thread running through Jewish history. Today, alas, it is a sadly worn thread for Jews who refuse to see the Messiah in Jesus. I am accused by Jews (εγκαλουμα υπο Ιουδαιων). The very word used in Acts 23:28 (ενεκαλουν) which see, and by Jews of all people in the world whose mainspring was this very "hope." It is a tremendously effective turn.

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Incredible with you (απιστον παρ' υμιν). This old word απιστον (α privative and πιστος) means either unfaithful (Luke 12:46), unbelieving (John 20:27), or unbelievable as here). Paul turns suddenly from Agrippa to the audience (παρ' υμιν, plural), most of whom were probably Gentiles and scouted the doctrine of the resurrection as at Athens (Acts 17:32). If God doth raise the dead (ε ο θεος νεκρους εγειρε). Condition of the first class assuming that God does raise dead people. Only God can do it. This rhetorical question needs no answer, though the narrative resumed in verse Acts 26:9 does it in a way.

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