Atos 26

A.T. Robertson · Citado em PreceptAustin

Atos 26

Robertson on dioko - The old verb diōkō was used to run after or chase game and then to chase enemies. The word "persecute" is the Latin persequor, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. Robertson on even to foreign cities - We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus. Compulsory Blasphemy - C. H.

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Robertson adds that epitrope is "from epitropos, steward, and that from epitrepō, to turn over to, to commit). Gilbrant on epitrope - A compound noun, epitropē is formed by the preposition epi, “upon, over,” and tropē, “a turning” (which comes from the verb trepō, “to turn”). The verb epitrepō means “to turn to, transfer onto,” hence “to entrust, commit” or “to allow, permit, give leave.” Thus the noun carries the idea of “commission, permission, power, authority, guardianship.” In the classics epitropē is often used of legal guardian and trusteeships and sometimes of the office of the Roman procurator. It occurs only once in the Septuagint (2 Maccabees 13:14) (Ibid) What happened on the road to Damascus? What is a road to Damascus experience? - The events that happened on the road to Damascus relate not only to the apostle Paul, whose dramatic conversion occurred there, but they also provide a clear picture of the conversion of all people. While some have an extraordinarily dramatic conversion known as a “Damascus Road experience,” the conversion of all believers follows a similar pattern of Paul’s experience on the road to Damascus, described in Paul’s own words in Acts 9:1–9; Acts 22:6–11; and Acts 26:9–20. Putting the three accounts together, the details of this amazing experience come together. Paul, who went by the name of Saul at that time, was on his way to Damascus with a letter from the high priest of the temple in Jerusalem giving him authority to arrest any who belonged to “the Way,” meaning those who followed Christ. So intent was he on “opposing the name of Jesus of Nazareth” (Acts 26:9) that in “raging fury,” he breathed “threats and murder against the disciples of the Lord.” Here was a man who truly hated Christ and all who were associated with Him. Suddenly a bright light shone on Saul, causing his entire party to fall to the ground. Then Jesus spoke to Saul, asking him, “Why are you persecuting me?” in a voice understood only by him. Saul recognized that this was a deity of some sort because he called Him “Lord” and asked who He was. When Jesus identified Himself as the very One Saul had been persecuting, one can only imagine the terror that filled Saul’s heart. Saul was speechless, no doubt thinking to himself, “I’m a dead man.” The Acts 22 version of the story indicates that Saul’s response was to ask what Jesus wanted him to do. The Acts 9 and Acts 22 retellings of the story have Saul saying Jesus told him to rise and go to Damascus where he would be told what to do. In the Acts 26 story, which is longer and more detailed, Saul describes Jesus’ commission of him as His messenger to the Gentiles (which must have amazed Saul, the ultimate Gentile-hating Pharisee), to turn many from darkness to the light and from the power of Satan to God. His message of forgiveness of sins and “a place among those who are sanctified by faith” must have also astonished Saul because the Jews were convinced they alone had the place of honor in God’s eyes. There is no discrepancy or contradiction among these three accounts. Even though Saul received his commission from Jesus on the road, he still had to go into Damascus and be told what to do—meet with Ananias who laid hands on him, receive the Holy Spirit, be baptized, and be received by the disciples there (Acts 9:15–16, 19; 22:12–16). At Damascus, he also went for three days without eating or drinking, and then received his sight, which had been taken from him on the road. The phrase “Damascus Road experience” is used to describe a conversion which is dramatic and startling. Many people receive Christ in a life-changing, instantaneous experience, although many others describe their conversion as more of a gradual understanding of the truth of the gospel of Jesus Christ. But both types of experiences have several things in common. First, salvation is of the Lord, by His will and according to His plan and purpose (Acts 22:14). As He does one way or another to each of us, Jesus made it clear to Saul that he had gone his own way for long enough. Now he was to become an instrument in the hands of the Master to do His will as He had foreordained it. Second, the response of both Saul and all those who are redeemed by Christ is the same: “What do you want me to do?” Like Saul, we do not bargain, negotiate, question, or come halfway. The response of the redeemed is obedience. When God truly touches our hearts, our only response can be, “Lord, may your will be done and may you use me to do it.” Such was the experience of Saul on the Damascus Road. Saul’s dramatic conversion on the road to Damascus was the beginning of an incredible journey. And while not all conversions are as startling as Saul’s, each of us is commissioned by Jesus to live in obedience to Him (John 14:15), love one another in His name (1 John 2:23), “know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death,” (Philippians 3:10), and tell the world of the wonderful riches in Christ.(Gotquestions) COMPARISON OF THREE VERSIONS OF PAUL'S CONVERSION Acts 9+ Luke's Version of Saul's Conversion Acts 22+ Paul's Defense before Jews at Temple Acts 26+ Paul Trial before King Agrippa II in Caesarea As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; and he fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” (Acts 9:3-4) “But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me, and I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’” (Acts 22:6-7+) While so engaged as I was journeying to Damascus with the authority and commission of the chief priests, at midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me. And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew dialect, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’” (Acts 26:12-14+) And he said, “Who are You, Lord?” And He said, “I am Jesus whom you are persecuting.” (Acts 9:5) “And I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’” (Acts 22:8) “And I said, ‘Who are You, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting.’” (Acts 26:15) “But get up and enter the city, and it will be told you what you must do.” (Acts 9:6) “And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do.’” (Acts 22:10) “‘But get up and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’” (Acts 26:16-18) The men who traveled with him stood speechless, hearing the voice but seeing no one. (Acts 9:7) “And those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me.” (Acts 22:9) Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus. (Acts 9:8) “But since I could not see because of the brightness of that light, I was led by the hand by those who were with me and came into Damascus.” (Acts 22:11) Acts 26:13 at midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me. NET Acts 26:13 about noon along the road, Your Majesty, I saw a light from heaven, brighter than the sun, shining everywhere around me and those traveling with me. GNT Acts 26:13 ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους. NLT Acts 26:13 About noon, Your Majesty, as I was on the road, a light from heaven brighter than the sun shone down on me and my companions. KJV Acts 26:13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. ESV Acts 26:13 At midday, O king, I saw on the way a light from heaven, brighter than the sun, that shone around me and those who journeyed with me. CSB Acts 26:13 King Agrippa, while on the road at midday, I saw a light from heaven brighter than the sun, shining around me and those traveling with me. NIV Acts 26:13 About noon, O king, as I was on the road, I saw a light from heaven, brighter than the sun, blazing around me and my companions. NKJ Acts 26:13 "at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me. NRS Acts 26:13 when at midday along the road, your Excellency, I saw a light from heaven, brighter than the sun, shining around me and my companions. YLT Acts 26:13 at mid-day, I saw in the way, O king, out of heaven, above the brightness of the sun, shining round about me a light -- and those going on with me; NAB Acts 26:13 At midday, along the way, O king, I saw a light from the sky, brighter than the sun, shining around me and my traveling companions. NJB Acts 26:13 and in the middle of the day as I was on my way, Your Majesty, I saw a light from heaven shining more brilliantly than the sun round me and my fellow-travellers. GWN Acts 26:13 Your Majesty, at noon, while I was traveling, I saw a light that was brighter than the sun. The light came from the sky and shined around me and those who were with me. BBE Acts 26:13 In the middle of the day, on the road I saw a light from heaven, brighter than the sun, shining round me and those who were journeying with me. mid-day. Acts 9:3; 22:6. above. Isa 24:23; 30:26. Mt 17:2. Rev 1:16; 21:23. Paul Before Agrippa - Video - 7 minutes Acts 26 Resources - Multiple sermons and commentaries Paul Presents His Testimony to Agrippa - Acts 26:1-21 Acts 26:1-3 His Congeniality Acts 26:4-5 His Character Acts 26:6-8 His Confidence Acts 26:9-11 His Cruelty Acts 26:12-15 His Conversion Acts 26:16-18 His Commission Acts 26:19-21 His Compliance The Conversion of Saint Paul, Luca Giordano, 1690 HIGH NOON SHOWDOWN! Larkin observes that "Here we meet not only the most telling evidence that Jesus is risen but also the clearest exposition of that resurrection's significance." (Ibid) At midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me - Paul traveling to arrest Christians is arrested by Christ and becomes a Christian. Our God is an awesome God! This is the third mention of this amazing event in the book of Acts Acts 9:3+ As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; Acts 22:6+ “But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me, Midday - The sun would have been brightest and yet the Son, the Creator, outshone the sun He created! Shining all around (4034)(perilampo from peri = around + lampo = to shine) literally means to shine around. It was not a flash. Shine implies it was present for some duration, certainly during the time the Risen Lord addressed Saul. Perilampo is used only here and when the angels announced the birth of Messiah (No uses in the Septuagint): Luke 2:9+ And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. A light....shining...and those who were journeying with me - All the traveling party saw the light but only Saul saw the Lord! All heard a sound but only Saul understood the words. They all fell to the earth, but only Paul remained on the ground (Acts 9:7 "The men who traveled with him stood speechless, hearing the voice but seeing no one.").

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Robertson - 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). Joseph Parker wrote, “We are afraid to speak about ourselves; and, in truth, I am not surprised at the fear... We think it ought to be something between ourselves and God. Paul never thought so.” TODAY IN THE WORD - DEVOTIONAL We implore you on Christ's behalf: Be reconciled to God. - 2 Corinthians 5:20 Nineteenth-century pastor and Bible teacher Albert

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Robertson - 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. Gilbrant - Agrippa's father was zealous for the Jewish law up to almost the end of his life. He was concerned about Jewish customs and the temple. Because Agrippa himself was now the Roman official in charge of the temple, he must have learned a great deal from his own experiences as well as from his father's. He would know too how controversial many of the questions were that arose among the Jews and how the customs varied among the different sects such as the Pharisees, Sadducees, and Essenes. (The Complete Biblical Library – Acts) Customs (1485)(ethos from etho = to be used, to be accustomed) refers to a usual or customary manner of behavior, habit, pattern of behavior which is more or less fixed by tradition or practice. It may be established by law or otherwise generally sanctioned by the society. The Jews - It is not "the Jews". The article "the" is added by NAS translators and is not a good addition. The absence of the definite article ("the") in Greek conveys the more accurate sense of "some Jews." If Paul had said "the Jews" this would have indicted the entire nation of Israel, which clearly was not his intent. Jews (2453) (Ioudaios ultimately derived from Hebrew Yehudi = a member of the tribe of Judah) is an adjective refers to one who belongs to the Jewish race with focus on adherence to Mosaic tradition (Acts 10:28, 22:3, 21:39). A Jew in respect to race or religion (as opposed to Gentiles). In the plural, it means the Jews, the people of ancient Palestine. Therefore I beg you to listen to me patiently - A respectful way to address the king. I beg (beseech, request) (1189)(deomai from deo = to bind) means to ask for something with the sense of pleading, beseeching or begging. Listen to me patiently - Yes, Paul was "on trial" (although they had already decided to send him to Caesar), but in another sense (similar to Jesus' appearance before Pilate) it was really Agrippa who was on trial for his eternal destiny was at stake. Thus Paul begs him to listen, this word for listen not simply referring to hearing but hearing with attention, hearing so as to respond to what is heard, to listen or pay attention to a person with resulting conformity to what is advised or commanded. I would submit that Paul was not only defending himself but was prosecuting Agrippa's soul! I am reminded of his words to the Church at Corinth... Therefore, we are ambassadors for Christ, as though God were entreating through us; we beg (same verb he uses here in Acts 26:3 - (deomai ) you on behalf of Christ, be reconciled to God. (2 Cor 5:20-note) Patiently (only NT use)(3116) (makrothumos from makros = long, distant, far off, large + thumos = temper, passion, emotion or thumoomai = to be furious or burn with intense anger) is literally long-tempered (not "short tempered), a long holding out of the mind before it gives room to action or passion. See noun makrothumia and verb makrothumeo. Makrothumos is used repeatedly in the Septuagint to describe the wonderful attribute of God as "slow to anger," and is used in Proverbs as a description of the godly man (see below). BDAG on makrothumos - pertaining to being self-controlled in the face of provocation = patient, forbearing, tolerant, even-tempered. (a) of human beings (Pr 14:29; 15:18; 16:32 al.) (b.) of God (Ex 34:6; Num 14:18; 2 Esdr 19:17 al.) Gilbrant on makrothumos - An adverbial form, makrothumōs occurs only one time in the Greek New Testament (Acts 26:3). It does not appear in the adverbial form in the Septuagint although the adjective form makrothumos occurs often. Liddell-Scott does not cite a single occurrence of the word in classical Greek, nor does Moulton-Milligan cite any occurrence in the papyri literature. For insight into the meaning of the adverb makrothumōs one may look at the kindred verb makrothumeo or the adjective form makrothumos. Both the verb and adjective support the basic concept that makrothumōs describes actions that are “patient, forbearing, slow to anger.” In Acts 26:3 Paul asked Agrippa that he be patient (makrothumōs) in hearing him and that he reserve judgment. Above all Paul was concerned that Agrippa allow him ample time to present what Agrippa needed to know.(Complete Biblical Library Greek-English Dictionary) Makrothumos in the Septuagint - slow to anger Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 7:11; Ps. 86:15; Ps. 103:8; Ps. 145:8; Prov. 14:29; Prov. 15:18; Prov. 16:32; Prov. 17:27; Eccl. 7:8; Dan. 4:27; Joel 2:13; Jon. 4:2; Nah. 1:3 Slow to anger is a divine attribute (one which we all are eternally grateful for!). The Septuagint repeatedly uses the word makrothumos Then the LORD passed by in front of him and proclaimed, “The LORD, the LORD God, compassionate and gracious, slow to anger (makrothumos) , and abounding in lovingkindness and truth; (Ex 34:6) But You, O Lord, are a God merciful and gracious, Slow to anger (makrothumos) and abundant in lovingkindness and truth. (Ps 86:15) The LORD is compassionate and gracious, Slow to anger (makrothumos) and abounding in lovingkindness. (Ps 103:8) The LORD is gracious and merciful; Slow to anger (makrothumos) and great in lovingkindness. (Ps 145:8) And rend your heart and not your garments.” Now return to the LORD your God, For He is gracious and compassionate, slow to anger (makrothumos), abounding in lovingkindness And relenting of evil. (Joel 2:13+) God calls us (in essence) to "imitate (present imperative) Him" (Eph 5:1+) and to exercise Spirit enabled (Gal 5:22+) long-suffering (slowness to anger) in the face of provocation and unjust treatment. He who is slow to anger (makrothumos) has great understanding, But he who is quick-tempered exalts folly. (Pr 14:29) A hot-tempered man stirs up strife, But the slow to anger slow to anger (makrothumos) calms a dispute. (Pr 15:18) He who is slow to anger (makrothumos) is better than the mighty, And he who rules his spirit, than he who captures a city. (Pr 16:32) He who restrains his words has knowledge, And he who has a cool spirit (makrothumos) is a man of understanding. (Pr 17:27) Acts 26:4 "So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem; Amplified - [Especially] because you are so fully and unusually conversant with all the Jewish customs and controversies; therefore, I beg you to hear me patiently. BGT Acts 26:4 Τὴν μὲν οὖν βίωσίν μου [τὴν] ἐκ νεότητος τὴν ἀπ᾽ ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἔν τε Ἱεροσολύμοις ἴσασι πάντες [οἱ] Ἰουδαῖοι NET Acts 26:4 Now all the Jews know the way I lived from my youth, spending my life from the beginning among my own people and in Jerusalem. GNT Acts 26:4 Τὴν μὲν οὖν βίωσίν μου [τὴν] ἐκ νεότητος τὴν ἀπ᾽ ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἔν τε Ἱεροσολύμοις ἴσασι πάντες [οἱ] Ἰουδαῖοι NLT Acts 26:4 "As the Jewish leaders are well aware, I was given a thorough Jewish training from my earliest childhood among my own people and in Jerusalem. KJV Acts 26:4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; ESV Acts 26:4 "My manner of life from my youth, spent from the beginning among my own nation and in Jerusalem, is known by all the Jews. CSB Acts 26:4 "All the Jews know my way of life from my youth, which was spent from the beginning among my own nation and in Jerusalem. NIV Acts 26:4 "The Jews all know the way I have lived ever since I was a child, from the beginning of my life in my own country, and also in Jerusalem. NKJ Acts 26:4 "My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. NRS Acts 26:4 "All the Jews know my way of life from my youth, a life spent from the beginning among my own people and in Jerusalem. YLT Acts 26:4 'The manner of my life then, indeed, from youth -- which from the beginning was among my nation, in Jerusalem -- know do all the Jews, NAB Acts 26:4 My manner of living from my youth, a life spent from the beginning among my people and in Jerusalem, all (the) Jews know. NJB Acts 26:4 'My manner of life from my youth, a life spent from the beginning among my own people and in Jerusalem, is common knowledge among the Jews. GWN Acts 26:4 "All the Jews know how I lived the earliest days of my youth with my own people and in Jerusalem. BBE Acts 26:4 All the Jews have knowledge of my way of life from my early years, as it was from the start among my nation, and at Jerusalem; Paul Before Agrippa - Video - 7 minutes Acts 26 Resources - Multiple sermons and commentaries Paul Presents His Testimony to Agrippa - Acts 26:1-21 Acts 26:1-3 His Congeniality Acts 26:4-5 His Character Acts 26:6-8 His Confidence Acts 26:9-11 His Cruelty Acts 26:12-15 His Conversion Acts 26:16-18 His Commission Acts 26:19-21 His Compliance SAUL'S REPUTATION WAS WELL-KNOWN All Jews know my manner of life from my youth up - Paul did not need to go into great detail. As A T Robertson says "Paul's early life in Tarsus and Jerusalem was an open book to all Jews." Even his Jewish accusers knew the kind of zealous, dedicated Jewish life he had lived. And so as Paul begins his testimony of his conversion, he first describes what he was like before he met Jesus. This "before-after" motif is always a good pattern for believers to emulate when we give our testimony of God's grace, but we need to take care not to go into graphic detail of sins we committed while we lived in the kingdom of darkness. I have heard some testimonies that place more emphasis on the person's time in the darkness, to the point that I even felt defiled after they concluded their account. It is best to keep our pre-conversion life and lifestyle as brief as possible, because that is who we once were and it pales in comparison to who we now are in Christ by grace through faith (Eph 2:8-9+). Manner of life (biosis) is used only here and refers to how one spends his earthly life or how one lives. Which from the beginning (arche) was spent among my own nation and at Jerusalem - Paul is testifying that he was Jewish to the core! From the beginning would refer to his birth in Tarsus the capital of the Roman province of Cilicia. And then he describes his time in Jerusalem (exactly what years this time encompasses is not certain). It is interesting that Paul does not mention his Roman citizenship. Paul had given a similar pre-conversion account before the Jews in Jerusalem who "were seeking to kill him" even "beating" him (Acts 21:31-32+) ... Acts 22:3+ “I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today. NET Note - Gamaliel was a famous Jewish scholar and teacher mentioned here in Acts 5:34+ and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition. At Jerusalem - Gilbrant writes that Saul (Paul) "was sent early to Jerusalem to be educated and taught a trade. His teacher, Gamaliel, was one of the most distinguished rabbis of that time and was a grandson of the famous Hillel who is still revered by orthodox Jews. At his feet the young Paul (then called by his Hebrew name, Saul) learned the Old Testament and all the rabbinical traditions and interpretations." (CBC) Acts 26:5 since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. BGT Acts 26:5 προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος. NET Acts 26:5 They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee. GNT Acts 26:5 προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος. NLT Acts 26:5 If they would admit it, they know that I have been a member of the Pharisees, the strictest sect of our religion. KJV Acts 26:5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. ESV Acts 26:5 They have known for a long time, if they are willing to testify, that according to the strictest party of our religion I have lived as a Pharisee. CSB Acts 26:5 They had previously known me for quite some time, if they were willing to testify, that according to the strictest party of our religion I lived as a Pharisee. NIV Acts 26:5 They have known me for a long time and can testify, if they are willing, that according to the strictest sect of our religion, I lived as a Pharisee. NKJ Acts 26:5 "They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. NRS Acts 26:5 They have known for a long time, if they are willing to testify, that I have belonged to the strictest sect of our religion and lived as a Pharisee. YLT Acts 26:5 knowing me before from the first, (if they may be willing to testify,) that after the most exact sect of our worship, I lived a Pharisee; NAB Acts 26:5 They have known about me from the start, if they are willing to testify, that I have lived my life as a Pharisee, the strictest party of our religion. NJB Acts 26:5 They have known me for a long time and could testify, if they would, that I followed the strictest party in our religion and lived as a Pharisee. GWN Acts 26:5 They've known me for a long time and can testify, if they're willing, that I followed the strictest party of our religion. They know that I lived my life as a Pharisee. BBE Acts 26:5 And they are able to say, if they would give witness, that I was living as a Pharisee, in that division of our religion which is most regular in the keeping of the law. if they are willing to testify Acts 22:5. that I lived as a Pharisee. Acts 23:6. Phil 3:5, 6. the strictest sect Acts 24:5, 14. Paul Before Agrippa - Video - 7 minutes Acts 26 Resources - Multiple sermons and commentaries Paul Presents His Testimony to Agrippa - Acts 26:1-21 Acts 26:1-3 His Congeniality Acts 26:4-5 His Character Acts 26:6-8 His Confidence Acts 26:9-11 His Cruelty Acts 26:12-15 His Conversion Acts 26:16-18 His Commission Acts 26:19-21 His Compliance SAUL'S REPUTATION CONTINUED Since they have known about me for a long time - Paul repeats what he had said in Acts 26:4 "So then, all Jews know my manner of life." Known (previously known)(4267) (proginosko from pró = before + ginosko = know) literally means to know about something prior to some temporal reference point. How long? Luke does not say but possibly from the beginning of Paul's public education in Jerusalem. The point is Paul was well-known. If they are willing to testify - "A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion." (Robertson) Gilbrant - "If those who knew Paul from the beginning (of his stay in Jerusalem) would testify (bear witness), they would have to say Paul lived as a Pharisee, following the teachings of the strictest of the Jewish sects." Testify (be a witness) (3140)(martureo) means to bear witness by stating facts based on firsthand knowledge of Paul's life and how he was a chief persecutor of Christians. Longenecker comments that "It was not in spite of his Jewish heritage but because of it, Paul insisted, that he believed and proclaimed what he did. So he began the body of his address by drawing together his Pharisaic background and his Christian commitment, arguing that the Jewish hope and the Christian message are inseparably related. (Expositor's Bible Commentary – Volume 9: John and Acts) That I lived as a Pharisee according to the strictest sect of our religion - Paul is saying he was as Jewish as anyone could be, being a member of the sect that held firmly to the Law of Moses. He used his membership as a Pharisee to disrupt the Sanhedrin But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, “Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!” As he said this, there occurred a dissension between the Pharisees and Sadducees, and the assembly was divided. (Acts 23:6, 7+). Paul describes his pre-conversion life in Philippians 3:5; 6+ explaining that he was "circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church (i.e., CHRISTIANITY); as to the righteousness which is in the Law, found blameless." Paul stressed his zeal not to brag, but to show how improbable it was that he would be converted to Christianity. His zeal for the Law of Moses makes his conversion by grace all the more striking to Agrippa and all who heard his testimony and in fact they were hearing a miracle. Sect (139)(hairesis from haireo = to choose, elect, prefer; only in the middle voice = to take for oneself; see word study of hairetikos) denotes a choosing or a choice. It came to mean an opinion chosen or a tenet (a principle, belief, or doctrine generally held to be true) and then came to refer to a sect, party or faction that held tenets distinctive to it. Religion (2356)(threskeia from threskos = religious, devout Jas 1:26+) means worship or religious service (as in Col 2:18) and can refer to a system of external observances as in (Acts 26:5). Threskeia in expresses the worship of God, especially in religious service. This noun denotes appropriate beliefs and devout practice of obligations relating to supernatural persons and powers [LN]. It is the expression of devotion to transcendent beings, especially as it expresses itself in cultic rites [BDAG]. Robertson adds threskeia was "common in the papyri and inscriptions (Moulton and Milligan's Vocabulary) for reverent worship, not mere external ritual. Josephus described the Pharisees as “a certain sect of the Jews that appear more religious than others, and seem to interpret the laws more accurately” ( Wars 1.5.2). NET Note - A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection. Pharisee - From perishin Aramaic, perashim , "separated." See dictionary article on Pharisees or articles below American Tract Society Pharisees Bridgeway Bible Dictionary Pharisees Baker Evangelical Dictionary Pharisees Easton's Bible Dictionary Pharisees Holman Bible Dictionary Pharisees Hastings' Dictionary of the Bible Pharisees Hastings' Dictionary of the NT Pharisees Pharisees (2) Vines' Expository Dictionary Pharisees 1911 Encyclopedia Britannica Pharisees International Standard Bible Encyclopedia Pharisees Kitto Biblical Cyclopedia Pharisees McClintock and Strong's Bible Encyclopedia Pharisee The Nuttall Encyclopedia Pharisees The Jewish Encyclopedia Pharisees Acts 26:6 "And now I am standing trial for the hope of the promise made by God to our fathers; BGT Acts 26:6 καὶ νῦν ἐπ᾽ ἐλπίδι τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινόμενος, NET Acts 26:6 And now I stand here on trial because of my hope in the promise made by God to our ancestors, GNT Acts 26:6 καὶ νῦν ἐπ᾽ ἐλπίδι τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινόμενος, NLT Acts 26:6 Now I am on trial because of my hope in the fulfillment of God's promise made to our ancestors. KJV Acts 26:6 And now I stand and am judged for the hope of the promise made of God unto our fathers: ESV Acts 26:6 And now I stand here on trial because of my hope in the promise made by God to our fathers, CSB Acts 26:6 And now I stand on trial for the hope of the promise made by God to our fathers, NIV Acts 26:6 And now it is because of my hope in what God has promised our fathers that I am on trial tod ay. NKJ Acts 26:6 "And now I stand and am judged for the hope of the promise made by God to our fathers. NRS Acts 26:6 And now I stand here on trial on account of my hope in the promise made by God to our ancestors, YLT Acts 26:6 and now for the hope of the promise made to the fathers by God, I have stood judged, NAB Acts 26:6 But now I am standing trial because of my hope in the promise made by God to our ancestors. NJB Acts 26:6 And now it is for my hope in the promise made by God to our ancestors that I am on trial, GWN Acts 26:6 "I'm on trial now because I expect God to keep the promise that he made to our ancestors. BBE Acts 26:6 And now I am here to be judged because of the hope given by God's word to our fathers; am. Acts 26:8; Acts 23:6; 24:15, 21; 28:20. the promise. Acts 3:24; Acts 13:32, 33. Ge. 3:15; 12:3; 22:18; 26:4; 49:10. Dt 18:15. 2 Sa. 7:12, 13. Job 19:25–27. Ps 2:6–12. 40:6–8; 98:2; 110:1–4; 132:11, 17. Isa 4:2; 7:14; 9:6, 7; 11:1–5; 40:9–11; 42:1–4; 53:10–12; 61:1–3. Jer 23:5, 6; 33:14–17. Ezek 17:22–24; 21:27; 34:23–25; 37:24. Da. 2:34, 35, 44, 45; 7:13, 14; 9:24–26. Ho. 3:5. Joel. 2:32. Am. 9:11, 12. Ob. 21. Micah 5:2; 7:20. Zep. 3:14–17. Zech 2:10, 11; 6:12; 9:9; 13:1, 7. Mal. 3:1; 4:2. Lu. 1:69, 70. Ro. 15:8. Gal 3:17, 18; 4:4. Titus 2:13. 1 Pe. 1:11, 12. Paul Before Agrippa - Video - 7 minutes Acts 26 Resources - Multiple sermons and commentaries Paul Presents His Testimony to Agrippa - Acts 26:1-21 Acts 26:1-3 His Congeniality Acts 26:4-5 His Character Acts 26:6-8 His Confidence Acts 26:9-11 His Cruelty Acts 26:12-15 His Conversion Acts 26:16-18 His Commission Acts 26:19-21 His Compliance PAUL EMPHASIZES THE HOPE OF GOD'S PROMISE Paul had take a similar approach in his defense before Felix: Acts 24:14–15+ “But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked. Jack Arnold - Paul then pointed out to Agrippa that he believed nothing now that he did not believe when he was a dedicated Jewish Pharisee. He believed in the resurrection then and he believed it now. The promises of the Old Testament guaranteed a resurrection from the dead (Da 12:2+, et al) and, for Paul, this truth had been solidified by the resurrection of Jesus Christ from the dead, Paul was in prison because he believed in the resurrection like all good Jews believed, but he knew the resurrection was a fact because he had personally met the resurrected Christ. The Jews did not believe that Christ was resurrected, for if He was, then He would have to be the Messiah, the God-Man, the Savior spoken of in the Old Testament. This was the rub with these Jews. Paul pointed out that a belief in the resurrection from the dead was very logical if there is a God. After all, He who created the universe and the world can certainly raise a man from the dead. The real issue is not resurrection, nor even the resurrection of Jesus, but a basic belief in God who can do the supernatural. Paul had great confidence in the God of Scripture, the promises of the Old Testament and the resurrection of the dead. (Sermon)

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Robertson on incredible - This old word apiston (a privative and pistos) means either unfaithful (Luke 12:46), unbelieving (John 20:27), or unbelievable as here. Paul turns suddenly from Agrippa to the audience (among you = par’ humin, plural), most of whom were probably Gentiles and scouted (archaic definition = rejected) the doctrine of the resurrection as at Athens (Acts 17:32). If God does raise the dead - The "if" is first class conditional and assumes it as a fact. Praise His holy Name - God does indeed raise the dead! Raise ( (1453)(egeiro) means to rise (stand up) from a sitting or lying position (Mt 8:26, 9:5), to awaken from sleep (Mt 8:25), figuratively to "awaken" from death (rise up).

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Robertson says "Paul's "egoism" is deceived as so often happens." That I had to do many things hostile to the Name of Jesus of Nazareth - Notice the phrase "to the Name of Jesus of Nazareth." Paul here is saying the hostile things he was doing against Christians were in fact ultimately against the Name, against Jesus Himself, a truth that Jesus revealed to him on the Damascus Road (Acts 9:5+, Acts 22:7-8+, Acts 26:14-15+) He also uses the Name "Nazareth" even as Spirit filled Peter did when he preached to the Jews at Pentecost calling Him "Jesus the Nazarene." (Acts 2:22+, cf Acts 3:6+, Acts 4:10+, Acts 10:38+ cf Jesus words in Acts 22:8+). Neither Peter nor Paul were ashamed that Jesus had come from such a lowly, out of the way, even despised village called Nazareth (cf the contempt of the Jews in Acts 6:14+). And neither should we be ashamed that we are followers of a Jewish Man Who is still despised by most of the world! And we won't be ashamed when we are filled with His Spirit, for His Spirit glorifies Jesus! (Jn 16:8). I had to do is a bit weak, as the verb is dei which means he was under obligation to carry out (present tense - continually) these hostile actions. It was a "must" not a "should." Robertson adds that "Necessity and a sense of duty drove Paul on even in this great sin, a common failing with persecutors." Larkin - Pharisee though he was, Paul did not believe that a resurrection had occurred in the case of Jesus. It seemed to him that it was his moral duty (dei) to do all that was possible to oppose the name of Jesus of Nazareth--that is, Christ's presence and power among his people Luke records some of the hostile things Paul did. Acts 8:1-3+ Saul was in hearty agreement with putting him (STEPHEN) to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. Some devout men buried Stephen, and made loud lamentation over him. But Saul began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison. Acts 9:1-2+ Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. Acts 22:4-5+ I persecuted this Way to the death, binding and putting both men and women into prisons, 5 as also the high priest and all the Council of the elders can testify. From them I also received letters to the brethren, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished.

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Robertson - "I cast down my pebble" (a black one). The ancient Greeks used white pebbles for acquittal (Rev. 2:17), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul's phrase (not found elsewhere) is more vivid than the usual katapsēphizō for voting. They literally cast the pebbles into the urn. Cf. sumpsēphizō in Acts 19:19, sugkatapsephizo in Acts 1:26. If Paul's language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote 1 Cor. 7:7-8, but a widower. It is possible to take the language figuratively for approval, but not so natural. I cast my vote against them - Literally in Greek = “cast down (kataphero) a pebble (psephos) against them.” This is a Greek idiom "to bring a pebble against someone" referring to a white (for acquittal) or black (for conviction) pebble which was used in to vote for or against someone. Paul willingly participated in putting believers to death by his act of voting for their execution. This recalls Saul's actions when Stephen was being stoned to death... Acts 7:58+ When they had driven him (Stephen) out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul. Acts 8:1+ Saul was in hearty agreement with putting him (Stephen) to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.

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Robertson adds "originally to render help, to succor, then to avenge (for honour)." The idea is that those punished would be suffering what they deserve. To take vengeance upon or to avenge and implies that a person is receiving the just consequences for misdeeds. It means to punish (inflict a penalty) in the present context of procuring a legal sanction against those who violate the law. In Classical Greek, this word group (verb timoreo and noun timoria) conveyed the idea of punishment was deeply colored by vindictiveness and was a punishment meant to satisfy a sense of outraged justice, the defense one’s honor or that of a violated law. I tried to force them to blaspheme - To recant their profession, to curse Christ and/or disown their faith. Notice that "tried to force" is in the imperfect tense indicating that Paul tried over and over to get them to blaspheme. Luke does not tell us if he was successful in his attempts, and the verb suggests he probably was not (at least for those who were genuine believers). Robertson comments that "The tense, like the imperfect in Matthew 3:14; Luke 1:59, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many "unto death" (Acts 22:4)." Tried to force (compel) (315)(anagkazo from anagke - compelling need requiring immediate action, a pressing situation) refers to an inner or an outward compulsion (coercion) for someone to act in a certain manner (Gal 2:3, 14, 6:12, Acts 26:11). Anagkazo was used in surgery of force to reduce dislocations, etc. (Liddell-Scott).

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Robertson - Saul surrendered instantly as Thomas did (John 20:28) and as little Samuel (1 Sa 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end. Remember that to be converted means to be "turned around," so that Saul (and all believers) are "turned around by Christ" and face the opposite direction (a very similar picture is seen with repentance). Saul the Gospel persecutor because Paul the Gospel preacher. And just as the world was amazed at Saul's conversion, the lost world is always amazed (and often very disturbed) when someone they knew in the darkness, turns to the light (Jn 8:12, 2 Cor 4:6, Col 1:13, Acts 26:18) and begins to walk in the light (1 Jn 1:7). Has your conversion ruffled a few feathers in those who knew you when you were still in Adam before the Spirit placed you forever in Christ (2 Cor 5:17)? Jack Andrews - Saul's encounter with Christ changed him forever. (Sermon) He went from persecuting Christ to praising Christ. He went from plotting against Christians to preaching Christ. On the Damascus road he went from death to life; from bondage to liberty; from blindness to sight; from futility to forgiveness. Oswald Chambers - But it is hardly credible that one could be so positively ignorant! Who art Thou, Lord? Acts 26:15. “The Lord spake thus to me with a strong hand.” There is no escape when Our Lord speaks. He always comes with an arrestment of the understanding. Has the voice of God come to you directly? If it has, you cannot mistake the intimate insistence with which it has spoken to you in the language you know best, not through your ears, but through your circumstances. God has to destroy our determined confidence in our own convictions. ‘I know this is what I should do’—and suddenly the voice of God speaks in a way that overwhelms us by revealing the depths of our ignorance. We have shown our ignorance of Him in the very way we determined to serve Him. We serve Jesus in a spirit that is not His, we hurt Him by our advocacy for Him, we push His claims in the spirit of the devil. Our words sound all right, but our spirit is that of an enemy. “He rebuked them, and said, Ye know not what manner of spirit ye are of.” The spirit of Our Lord in an advocate of His is described in 1 Corinthians 13. Have I been persecuting Jesus by a zealous determination to serve Him in my own way? If I feel I have done my duty and yet have hurt Him in doing it, I may be sure it was not my duty, because it has not fostered the meek and quiet spirit, but the spirit of self-satisfaction. We imagine that whatever is unpleasant is our duty! Is that anything like the spirit of our Lord—“I delight to do Thy will, O My God.” Acts 26:16 'But get up and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; NET Acts 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance as a servant and witness to the things you have seen and to the things in which I will appear to you. GNT Acts 26:16 ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου· εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδές [με] ὧν τε ὀφθήσομαί σοι, NLT Acts 26:16 Now get to your feet! For I have appeared to you to appoint you as my servant and witness. You are to tell the world what you have seen and what I will show you in the future. KJV Acts 26:16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; ESV Acts 26:16 But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, CSB Acts 26:16 But get up and stand on your feet. For I have appeared to you for this purpose, to appoint you as a servant and a witness of what you have seen and of what I will reveal to you. NIV Acts 26:16 'Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen of me and what I will show you. NKJ Acts 26:16 `But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. NRS Acts 26:16 But get up and stand on your feet; for I have appeared to you for this purpose, to appoint you to serve and testify to the things in which you have seen me and to those in which I will appear to you. YLT Acts 26:16 but rise, and stand upon thy feet, for for this I appeared to thee, to appoint thee an officer and a witness both of the things thou didst see, and of the things in which I will appear to thee, NAB Acts 26:16 Get up now, and stand on your feet. I have appeared to you for this purpose, to appoint you as a servant and witness of what you have seen (of me) and what you will be shown. NJB Acts 26:16 But get up and stand on your feet, for I have appeared to you for this reason: to appoint you as my servant and as witness of this vision in which you have seen me, and of others in which I shall appear to you. GWN Acts 26:16 Stand up! I have appeared to you for a reason. I'm appointing you to be a servant and witness of what you have seen and of what I will show you. BBE Acts 26:16 But get up on your feet: for I have come to you for this purpose, to make you a servant and a witness of the things in which you have seen me, and of those in which you will see me; get up. Acts 9:6–9; 22:10. to appoint you . Acts 9:15, 16; 13:1–4; 22:14, 15. minister. Acts 1:17, 25; 6:4; 20:24; 21:19. Ro. 1:5; 15:16. 2 Co. 4:1; 5:18. Ep. 3:7, 8. Col. 1:7, 23, 25. 1 Th. 3:2. 1 Ti. 1:12; 4:6. 2 Ti. 4:5. but also to the things in which I will appear to you. Acts 18:9, 10; 22:17–21; 23:11; 27:23, 24. 2 Co. 12:1–7. Gal 1:12; 2:2. Paul Before Agrippa - Video - 7 minutes See Map of Events Associated with Saul's conversion and ministry (Do not copy - copyrighted by Holman) Watch video of Paul's arrest and speech before the crowd (based on Acts 22) Acts 26 Resources - Multiple sermons and commentaries PAUL'S APPOINTMENT TO MINISTER AND WITNESS So in Acts 26:15 Saul asked "Who are You Lord? but in this version Paul leaves out that he asked another question (always a good one for followers of Christ to ask) "What shall I do, Lord?" (Acts 22:10+). But get up and stand on your feet - - Both commands in the aorist imperative (as are the verbs below that are in red). This is like a military commander (Jesus "Captain of the Hosts") issuing wartime commands to his division leaders (like apostle Paul would soon be). The old "Nike Commercial" which said "Just Do It!" accurately describes the sense of these commands in aorist tense. Do this now! Don't delay! Here are Luke's two previous versions of Saul's Jesus encounter... And the Lord said to me, 'Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do.' (Acts 22:10+) Comment - Appointed is the verb tasso which is translated by BDAG as "concerning everything that you have been ordered to do." The NET version has "everything that you have been designated to do," and adds the note that "designated" could be rendered "assigned." Tasso is in the perfect tense which pictures a past completed action with present ongoing effect or result. In other words, this tense depicts the appointment as Paul's standing order so to speak. It was given to him by Jesus and it was to remain in effect all the days of his life. But get up and enter the city, and it will be told you what you must do.” (Acts 9:6+) Comment - Note the verb must is dei (present tense) which speaks of an obligation or necessity. These things are not optional, but mandatory. For this purpose - a minister (an "under-rower" - see below) and a witness. I have appeared to you to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you - Jesus is recorded as appearing to Paul on several other occasions - cf. Acts 18:9, 10+; Acts 22:17–21+; Acts 23:11+; 2 Cor. 12:1–7; Gal. 1:11–12+, cp 2 Ti 4:17+ = 'the Lord stood with me") Jesus spoke to Ananias in Acts 9:15-16 explaining His purpose for Paul But the Lord said to him, “Go, for he is a chosen instrument of Mine, to bear My Name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake.”

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Robertson adds "The old verb diacheirizō, to take in hand, middle to lay hands on, to slay." Acts 26:22 "So, having obtained help from God, I stand to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place; NET Acts 26:22 I have experienced help from God to this day, and so I stand testifying to both small and great, saying nothing except what the prophets and Moses said was going to happen: GNT Acts 26:22 ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωϋσῆς, NLT Acts 26:22 But God has protected me right up to this present time so I can testify to everyone, from the least to the greatest. I teach nothing except what the prophets and Moses said would happen-- KJV Acts 26:22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: ESV Acts 26:22 To this day I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass: CSB Acts 26:22 To this very day, I have obtained help that comes from God, and I stand and testify to both small and great, saying nothing else than what the prophets and Moses said would take place-- NIV Acts 26:22 But I have had God's help to this very day, and so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen-- NKJ Acts 26:22 "Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come-- NRS Acts 26:22 To this day I have had help from God, and so I stand here, testifying to both small and great, saying nothing but what the prophets and Moses said would take place: YLT Acts 26:22 'Having obtained, therefore, help from God, till this day, I have stood witnessing both to small and to great, saying nothing besides the things that both the prophets and Moses spake of as about to come, NAB Acts 26:22 But I have enjoyed God's help to this very day, and so I stand here testifying to small and great alike, saying nothing different from what the prophets and Moses foretold, NJB Acts 26:22 But I was blessed with God's help, and so I have stood firm to this day, testifying to great and small alike, saying nothing more than what the prophets and Moses himself said would happen: GWN Acts 26:22 "God has been helping me to this day so that I can stand and testify to important and unimportant people. I tell them only what the prophets and Moses said would happen. BBE Acts 26:22 And so, by God's help, I am here today, witnessing to small and great, saying nothing but what the prophets and Moses said would come about; So, having obtained help from God. Acts 26:17; Acts 14:19, 20; Acts 16:25, 26; Acts 18:9, 10; Acts 21:31–33; Acts 23:10, 11, 16, etc. 1 Sa. 7:12. Ezra 8:31. Ps 18:47; 66:12; 118:10–13; 124:1–3, 8. 2 Co. 1:8–10. 2 Ti. 3:11; 4:17, 18. I stand to this day testifying. Acts 20:20–27. Rev 11:18; 20:12. stating nothing. Acts 26:6; Acts 3:21–24. Lu. 24:27, 44, 46. what the Prophets and Moses said was going to take place. Acts 24:14; 28:23. Mt 17:4, 5. Lu 16:29–31. Jn 1:17, 45; 3:14, 15; 5:39, 46. Ro. 3:21. Rev 15:3. Paul Before Agrippa - Video - 7 minutes Acts 26 Resources - Multiple sermons and commentaries Here is Jack Arnold's outline for this last section: Paul Preaches the Gospel to Agrippa - Acts 26:22-25 Acts 26:22 His Commitment to the Old Covenant Acts 26:23 His Commitment to the New Covenant Acts 26:24-25 His Clash with Festus Paul Pleads with Agrippa to Accept Christ - Acts 26:26-29 Acts 26:26 His Calm Assurance about Agrippa Acts 26:27-28 His Challenge to Agrippa Acts 26:29 His Call for Agrippa to Believe Paul Proclaimed Innocent by Agrippa - Acts 26:30-32 PAUL'S STAND AS JESUS' WITNESS So, having obtained help from God - Luke record's God's hand of protection, sometimes with His direct intervention (without any human intermediaries) and other times with human intermediaries who God providentially placed at the right place and the right time. Luke records those episodes below. Acts 9:23-24+ When many days had elapsed, the Jews plotted together to do away with him, 24but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death; Acts 9:29-30+ And he was talking and arguing with the Hellenistic Jews; but they were attempting to put him to death. 30 But when the brethren learned of it, they brought him down to Caesarea and sent him away to Tarsus. Acts 14:19, 20+ - But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead. 20 But while the disciples stood around him, he got up and entered the city. The next day he went away with Barnabas to Derbe. Acts 16:25; 26+ But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them; 26 and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. Acts 18:9; 10+ And the Lord said to Paul in the night by a vision, “Do not be afraid any longer, but go on speaking and do not be silent; 10 for I am with you, and no man will attack you in order to harm you, for I have many people in this city.” Acts 21:31-33+ While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion. 32 At once he took along some soldiers and centurions and ran down to them; and when they saw the commander and the soldiers, they stopped beating Paul. 33 Then the commander came up and took hold of him, and ordered him to be bound with two chains; and he began asking who he was and what he had done. Acts 23:10; 11; 16+ And as a great dissension was developing, the commander was afraid Paul would be torn to pieces by them and ordered the troops to go down and take him away from them by force, and bring him into the barracks. 11 But on the night immediately following, the Lord stood at his side and said, “Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.” Acts 23:16+ But the son of Paul’s sister heard of their ambush (described in Acts 23:12-15), and he came and entered the barracks and told Paul. THOUGHT - We all do well to remember that the same God Who repeatedly intervened to protect Paul, also is there to protect us, many times using providential circumstances and people that we will probably not know about until we get to glory! Play this oldie, but goodie - Maranatha chorus entitled Protector of My Soul. Having obtained (5177)(tugchano/tynchano) is difficult to define but means to experience some happening (attain,gain, find). It tends to be used of what people cannot achieve but may be given, of what is beyond their control and yet not due to mere chance Help (only here in NT)(1947)(epikouria from epikouros = helper, ally) describes one who serves as ally, help or aid. Herodotus used this word of an auxiliary or mercenary force. This is the only NT use in which Paul recalls times when God delivered him from two plots against his life (Acts 23:12ff.; Acts 25:2–5) and helped him throughout his ministry when he was in affliction or even in prison (2 Cor 1:8-10; 2 Ti 3:11+ 2 Ti 4:17-18+). I stand to this day testifying both to small and great - I stand is histem in the perfect tense signifying past completed act or action and ongoing or continuing effect or result. Paul paradoxically began to take his "stand" when he fell to the ground on the road to Damascus and this "stand" continued to this day and would continue to the day he died. THOUGHT- O to take such an uncompromising stand to testify of Jesus all the days of our life! Amen.

Atos 26

Robertson - The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (Acts 26:8+). "Thou art going mad" (linear present), Festus means. Gilbrant notes that "Many of the Romans and Greeks followed philosophies which taught them to have a contempt for the body. This made the very idea of the resurrection of the body abhorrent to them. None of their mythologies or philosophies had any place for bodily resurrection." (Ibid)

Atos 26

Robertson notes that "Festus thought that Paul's "much learning" (= "many letters," cf. John 7:15 of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word mania (our mania, frenzy, cf. maniac) occurs here only in N.T." Learning (1121)(gramma) that which is drawn or written, i.e. a letter of the Greek alphabet. Louw-Nida = Any kind of written document, whether in book or manuscript form, with focus upon the content. a written statement of financial accounts, especially of debts ("promissory note") (Lk 16:6). Gilbrant on gramma - This versatile term appears throughout antiquity in a wide variety of contexts. Basically it means a “letter” (of the alphabet), but its range of definition includes “musical notes,” a “list,” “a rule or law,” “papers” in general, a “letter,” a “book,” and so on. In a plural form it can even denote “learnings” (i.e., “to have ‘letters’ ” is to be educated; cf. the common phrase in antiquity, grammata mē eidotos, “not knowing letters,” i.e., “illiterate”). (See for above Liddell-Scott; Moulton-Milligan.) Apparently hiera grammata (“sacred letters/writings”) was used of imperial decrees or letters. This sense is not far from the use of the identical phrase used by Hellenistic Jews for the Old Testament writings (Moulton-Milligan; cf. 2 Timothy 3:15). Essentially two Hebrew expressions stand behind gramma in the Septuagint: forms of kāthav (“to write”) and s̱ēpher (“letter”). It concerns the “inscription” on the diadem of the high priest in Exodus 39:30 (LXX 36:39) which read, “HOLY TO THE LORD” (NIV). The Israelites were cautioned against putting “tattoo marks” (NIV, “grammata stikta”) on their bodies (Leviticus 19:28). Joshua spoke of (literally) a “city of letters” (Hebrew Kirjath-sepher) given to Caleb (Joshua 15:15,16; cf. Judges 1:11). Gramma concerns an “edict” or “decree” in Esther 4:3 (cf. 4:8; 6:1,2; 8:5; etc.). In Isaiah both reader (“knowing letters”) and nonreader (“not knowing letters”) alike found excuses for not reading/ listening to the prophetic words of Isaiah (Isaiah 29:11,12). Thus in the Septuagint gramma further demonstrates the versatility first evident in the classical usage. Fifteen instances of gramma occur in the Greek New Testament. Paul commented about the large “letters” he himself wrote, perhaps in contrast to the smaller, more precise letters of his scribe (Galatians 6:11). In typical commercial language (see Moulton-Milligan) Luke recorded the Parable of the Shrewd Manager who asked for a “bill” from his master’s clients (Luke 16:6,7). Both John and Luke used gramma as a symbol for education itself (John 7:15; cf. Acts 26:24). John also linked the expression “letters/writings” to Moses; however, whether or not he explicitly connected this with the Law cannot be verified (John 7:15). Paul, though, was different. Of Paul’s eight uses, seven are clearly allusions to the Law, and in almost every case gramma (Law) contrasts pneuma (4011), “Spirit” (cf. Romans 2:29; 7:6; 2 Corinthians 3:6 twice; 3:7). The Jews held so tightly to what “the letter of the Law” stated that the Law became a hindrance to the practice of true religion. The contrast between Law/letter and Spirit is lacking in 2 Timothy 3:15; moreover, hiera grammata (“sacred writings”) is a positive expression for the Old Testament (see above). (Complete Biblical Library Greek-English Dictionary) Gramma - 13x in 12v - bill (2), learning (1), letter (5), letters (3), writings (2). Lk. 16:6; Lk. 16:7; Jn. 5:47; Acts 26:24; Acts 28:21+; Ro 2:27; Ro 2:29; Ro 7:6; 2 Co. 3:6; 2 Co. 3:7; Gal. 6:11; 2 Ti 3:15 Gramma in the Septuagint - Ex. 39:30; Lev. 19:28; Jos. 15:15; Jos. 15:16; Jos. 15:49; Jos. 21:29; Jdg. 1:11; Jdg. 1:12; Est. 4:3; Est. 6:1; Est. 6:2; Est. 8:5; Est. 8:10; Est. 8:12; Est. 9:1; Isa. 29:11; Isa. 29:12; Dan. 1:4 Driving (only here in NT)(peritrepo from peri = about + trope = a turning) means "to turn from one state to its opposite" (BDAG) To turn about or upside down, to overturn. In the NT, used figuratively, to turn about into any state, to cause to become something, to make, followed by eis, into, as in Acts 26:24, meaning turns one about into madness or makes one insane." (Zodhiates) Peritrepo is used extensively in classical Greek to denote any number of situations involving a complete change or something totally opposite. Mad (only here in NT)(3130)(mania from mainomai) means Mania, madness, insanity. BDAG - frenzy, delirium. Freq. in a non-diagnostic sense of eccentric or bizarre behavior in word or action." Gilbrant on mania - The classical meaning of mania is “madness” or “frenzy.” It is also used in a general sense of “mad passion,” “rage,” or “fury.” There are occasions when it is used specifically for “enthusiasm” or “bacchic frenzy.” In the Second Century B.C. it also denoted “delirium” and at times a weakened sense of “eccentricity,” “queerness,” or “excitement.” Thus is it found in this unedited Tebtunis papyrus: “You seem to have gone mad, for you pay no regard to yourself and have gone off your head” (Moulton-Milligan). It is in this somewhat weakened sense that the only use of mania appears in the New Testament in Acts 26:24. The reader is helped in understanding the meaning of the term as Luke in the next verse expressed the opposite as being “truth” and “soberness.” “Truth” denotes absolutes and reality, and “soberness” conveys rationality and mental soundness as a Christian manifests this nature in good judgment and self-control. The heathen governor Festus found Paul’s witness to the gospel, including the Resurrection, difficult to comprehend. He was forced to the conclusion that the prisoner’s mind had become affected. Actually, Festus was the one with a confused mind, not Paul. However, to Festus it all made no sense. There was only one word for it, mania. (Complete Biblical Library Greek-English Dictionary) NET Note - The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

Atos 26

Robertson - Lucian uses it (apophtheggomai) of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. It occurs three times in Vettius Valens in a "mantic" sense. Paul was not ruffled by the rude and excited interruption of Festus, but speaks with perfect courtesy in his reply "words of truth and soberness." Truth (225)(aletheia from a = indicates following word has the opposite meaning ~ without + lanthano = to be hidden or concealed, to escape notice, cp our English "latent" from Latin = to lie hidden) has the literal sense of that which contains nothing hidden. Aletheia is that which is not concealed. Aletheia is that which that is seen or expressed as it really is (this idea is discussed more below). A Moral Duel - Homilist Acts 26:24-25 And as he thus spoke for himself, Festus said with a loud voice, Paul, you are beside yourself; much learning does make you mad.… Concerning the two duellists in the text, notice — 1. Both were signally able men. The speech of Festus (see Acts 25:27) shows this, and the high position to which his abilities had raised him. Paul was not less able, but even more so. 2. Both were well known. 3. Both had distinguished spectators. There were present Agrippa, the king, "the chief captains," and the principal men of the city." I. AS SECULARISM REPRESENTED IN THE ATTACK OF THE ONE. Festus was a man of the world, a worldling, a strong, enlightened, talented secularist. Two remarks concerning this attack. 1. It was dealt out by a man of distinguished power. 2. It was prompted by motives that seemed reasonable. II. AS CHRISTIANITY REPRESENTED IN THE DEFENCE OF THE OTHER. Two remarks are suggested. 1. The defence was direct. Paul says, "I am not mad." 2. The defence was rational. He says, "I speak forth the words of truth and soberness." 3. The defence was respectful. Paul addresses his accuser as "most noble [R.V., excellent] Festus." Acts 26:19-32 Who's Mad Here? By Mart De Haan [Paul] said, "I am not mad, most noble Festus, but speak the words of truth and reason.. —Acts 26:25 In his book Whatever Became Of Sin? Karl Menninger writes, “On a sunny day in September 1972, a stern-faced, plainly dressed man could be seen standing still on a street corner in the busy Chicago Loop. As pedestrians hurried by on their way to lunch or business, he would solemnly lift his right arm, point to the person nearest him, and intone loudly the single word, ‘Guilty!’ Then, without any change of expression, he would resume his stiff stance for a few moments before repeating the gesture.” The effect of this action on passing strangers was almost eerie. They would stare at their accuser, hesitate momentarily, turn away, look at him again, then hurriedly move on. If that man was crazy, as many thought, he was a madman telling the truth. Everyone he pointed to was guilty! Sin is universal (Isaiah 53:6; Romans 3:23). The worst kind of insanity is to deny one’s guilt while living in sin and unbelief. Festus, the Roman governor of Judea, accused the apostle Paul of being mad (Acts 26:24). But it was Festus who was out of touch with reality, for he rejected God’s truth. What about you? Have you acknowledged your guilt before God and turned in faith to Jesus as your Savior and Lord? It’s madness not to. To deny one's guilt and reject Christ is the worst kind of insanity. Acts 26:19-32 Mystery And Madness By Herbert Vander Lugt I am not mad, most noble Festus, but speak the words of truth and reason. —Acts 26:25 Bill is a successful businessman and a personal friend of mine. He loves to tell about the dramatic change in his life since he received Jesus as his Savior. Many people have been deeply impressed by Bill’s testimony, but one man told me that he viewed it as “emotional and irrational.” In fact, he implied that my sanity was open to question because I put so much stock in what Bill said. This skeptic makes the same mistake that the Roman governor Festus made with Paul. Because Festus couldn’t identify with the wonder of a life-changing encounter with Christ, he dismissed the apostle’s testimony as irrational. Festus should have listened to Paul and admitted that the elements of mystery could very well be true. After all, Paul spoke with “truth and reason” (v.25), and his witness was verifiable—”this thing was not done in a corner” (v.26). As for Bill, his testimony is backed by 50 years of godly living. Great works, Jehovah, You have wrought, Exceeding deep Your every thought; A foolish man knows not their worth, Nor he whose mind is of the earth. —Psalter God's truth and human wisdom don't travel the same highway. Acts 26:26 "For the king knows about these matters, and I speak to him also with confidence, since I am persuaded that none of these things escape his notice; for this has not been done in a corner. NET Acts 26:26 For the king knows about these things, and I am speaking freely to him, because I cannot believe that any of these things has escaped his notice, for this was not done in a corner. GNT Acts 26:26 ἐπίσταται γὰρ περὶ τούτων ὁ βασιλεὺς πρὸς ὃν καὶ παρρησιαζόμενος λαλῶ, λανθάνειν γὰρ αὐτόν [τι] τούτων οὐ πείθομαι οὐθέν· οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο. NLT Acts 26:26 And King Agrippa knows about these things. I speak boldly, for I am sure these events are all familiar to him, for they were not done in a corner! KJV Acts 26:26 For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. ESV Acts 26:26 For the king knows about these things, and to him I speak boldly. For I am persuaded that none of these things has escaped his notice, for this has not been done in a corner. CSB Acts 26:26 For the king knows about these matters. It is to him I am actually speaking boldly. For I am convinced that none of these things escapes his notice, since this was not done in a corner. NIV Acts 26:26 The king is familiar with these things, and I can speak freely to him. I am convinced that none of this has escaped his notice, because it was not done in a corner. NKJ Acts 26:26 "For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. NRS Acts 26:26 Indeed the king knows about these things, and to him I speak freely; for I am certain that none of these things has escaped his notice, for this was not done in a corner. YLT Acts 26:26 for the king doth know concerning these things, before whom also I speak boldly, for none of these things, I am persuaded, are hidden from him; for this thing hath not been done in a corner; NAB Acts 26:26 The king knows about these matters and to him I speak boldly, for I cannot believe that (any) of this has escaped his notice; this was not done in a corner. NJB Acts 26:26 The king understands these matters, and to him I now speak fearlessly. I am confident that nothing of all this comes as a surprise to him; after all, these things were not done in a corner. GWN Acts 26:26 I can easily speak to a king who knows about these things. I'm sure that none of these things has escaped his attention. None of this was done secretly. BBE Acts 26:26 For the king has knowledge of these things, to whom I am talking freely; being certain that all this is common knowledge to him; for it has not been done in secret. the king. Acts 26: 2, 3; Acts 25:22. knows about these matters. Acts 2:1–12; 4:16–21; 5:18–42. Isa 30:20. Mt 26:5; 27:29–54. Paul Before Agrippa - Video - 7 minutes Acts 26 Resources - Multiple sermons and commentaries AGRIPPA CANNOT CLAIM IGNORANCE Agrippa's silence spoke volumes! For the king knows about these matters - Paul turns to the king for support. What matters? Surely the matter of the resurrection in Acts 26:23! Agrippa would have heard about Jesus and by now the the Gospel had been proclaimed all over Palestine for 30 years. King Agrippa does not refute Paul's statement. He had heard about this Jesus and the events that had taken place. In that sense Agrippa was even more accountable. Not only did he know but now he had been confronted face to face with the truth about Jesus Christ from a man who had personally encountered Jesus. He would not be rejecting hearsay or second hand knowledge but first hand witness. We do not know what happened to King Agrippa the rest of his life. Surely the Holy Spirit caused the words of this fateful encounter with Paul to come to mind again (if not many times) in his life. We will not know for certain until heaven whether he bowed his knee and received Jesus as Savior and Lord, but there is no record of this happening. Wikipedia reveals that "After the capture of Jerusalem (70 AD), he went with his sister Berenice to Rome, where he was invested with the dignity of praetor and rewarded with additional territory." If Agrippa steadfastly refused to be persuaded, then sadly he would be subject to an even greater degree of punishment for having spurned such a clear first hand witness. Jesus declared "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. "Nevertheless I say to you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. (Mt 11:21-22) Comment: Hell will be horrible because it is eternal exclusion from the glorious presence of God, but Jesus clearly teaches that for some it will be a greater degree of punishment than for others. Knows about (understands)(1987)(epistamai) means to fix one's mind on, have intellectual apprehension, to understand, to know (know well - Acts 18:25) or to be acquainted with (Acts 19:15). In the present passage Paul is saying that King Agrippa understands or comprehend (Mark 14:68; 1 Tim. 6:4; James 4:14; Jude 1:10). Epistamai in Acts - Mk. 14:68; Acts 10:28; Acts 15:7; Acts 18:25; Acts 19:15; Acts 19:25; Acts 20:18; Acts 22:19; Acts 24:10; Acts 26:26; And I speak to him also with confidence - He speaks freely, openly, fearlessly. This is a Spirit filled man with supernaturally enabled boldness! THOUGHT - You can mark it down beloved. When you are filled with the Spirit, you are far more likely to give a witness for Christ, than if you are walking (and working) in your own natural strength, for you will be much more likely to fall into the snare of fear of man. Proverbs says "The fear of man brings a snare, But he who trusts in the LORD will be exalted." (Pr 29:25). Confidence (present tense = continually with boldness) (3955)(parrhesiazomai from parrhesia = freedom in speaking <> pas = all + rhesis = speech) means literally speaking out every word and conveys the idea idea of freedom to say all - speak freely, openly, boldly, fearlessly, without constraint. The Greeks used this word for speaking in a democratic assembly and this verb is always used in the NT of speaking. It means to be bold and courageous in one's speech reflecting an attitude of openness that comes from freedom and lack of fear. This part of the supernatural fruit of being filled with the Holy Spirit. For example in Acts 9:17 Ananias was sent by the Lord to Paul and said "the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit.” And what do we see in Paul's witness as a result of being filled? Read on... But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly (parrhesiazomai) in the name of Jesus. And he was with them, moving about freely in Jerusalem, speaking out boldly (parrhesiazomai) in the name of the Lord. (Acts 9:27-28+) Confidence or boldness is a key word in Acts so it is not surprising that most of the NT uses of parrhesiazomai are found in Acts - Acts 9:27; Acts 9:28; Acts 13:46; Acts 14:3; Acts 18:26; Acts 19:8; Acts 26:26; Eph. 6:20; 1 Th 2:2. THOUGHT - Boldness of speech is clearly the fruit of a Spirit filled man or woman. Are you bold to speak up for and about the King of kings? Since I am persuaded that none of these things escape his notice; for this has not been done in a corner - It would be hard for a Jewish King who was headquartered in Jerusalem to be ignorant of the Man Jesus Christ and the events of His death and subsequent resurrection. I am persuaded (I am trusting) (3982)(peitho) means to be convinced of something. Peitho is a strong verb, carrying the components of confidence, reliance, and hope. As peitho is used in this passage in the passive voice, the idea is to be won over as the result of persuasion, to be persuaded, to believe. For other uses of peitho in the passive voice with this same sense see Acts 17:4, Acts 21:14, Acts 26:28 (see below), Acts 28:24 ("Some were being persuaded by the things spoken, but others would not believe."). Peitho is used frequently in Acts - Acts 5:36; Acts 5:37; Acts 5:40; Acts 12:20; Acts 13:43; Acts 14:19; Acts 17:4; Acts 18:4; Acts 19:8; Acts 19:26; Acts 21:14; Acts 23:21; Acts 26:26; Acts 26:28; Acts 27:11; Acts 28:23; Acts 28:24 I am persuaded (3982)(peitho) Escape...notice (2990) (lanthano) means to lie hidden, concealed, to be unknown. To be hidden from someone, to escape his knowledge or notice (Acts 26:26; 2 Pet. 3:5, 8). Zodhiates says "Joined with the participle of another verb, it has the force of an adverb meaning secretly, unawares (Heb. 13:2)." BDAG - "to succeed in avoiding attention or awareness (escape notice, be hidden)." Louw-Nida - (1) to cause oneself to not be known, with the implication of concealment and secrecy - 'to escape notice, to remain hidden.' (Mk 7:24) (2) to not recall information and thus to lose sight of its significance - 'to forget, to not remember, to lose sight of, to ignore (2 Pe 3:5, 8) (3) to not have knowledge about or to be unaware of something, with the implication that something can readily escape notice or be hidden - 'to be unaware of, to not know.' (Heb 13:2). Friberg on lanthano - (1) as causing oneself to remain unknown or unrecognized = escape notice, be hidden (Lk 8.47); (2) as not having knowledge of something, followed by a participle be unaware of, be ignorant of (Heb 13.2); (3) as failing to remain aware of the significance of something, followed by a hoti clause = ignore, forget (2 Pe 3.5, 8) Gilbrant - Lanthanō appears in the Septuagint 17 times and expresses a variety of actions. For example, Leviticus 4:13; 5:3,4,15 use this verb to describe unintentional sins that are committed by a group or by an individual that are temporarily hidden from public attention. In contrast, Numbers 5:13 refers to an intentional sin that is deliberately hidden. In a sobering discussion of divine justice, Job 34:21 says that God observes all the sins of mankind (literally, “nothing of what they do has escaped Him”).In the New Testament lanthanō appears six times. It expresses the concept of physical concealment (i.e., someone or something is actually hidden) and the contrast between ignorance and knowledge (i.e., something is hidden or not hidden from the mind). The former meaning is seen in Mark 7:24 which records that Jesus could find no privacy from the crowds (“he could not be hid” or “escape notice”). The other five appearances of lanthanō illustrate the latter meaning. Luke 8:47 records that the touch of the woman with a hemorrhage did not escape Jesus’ notice. By stating that “none of these things are hidden,” Paul pointed to the public nature of the Gospel events (Acts 26:26). Those who practiced self-deception and willful ignorance were chastised in 2 Peter 3:5,8. Finally, Hebrews 13:2 observes that some people have entertained angels without knowing it (“unawares”). Although this verse alludes to Genesis 18:3; 19:2, the Greek world also believed in the possibility of conversing with angels who came to earth incognito. (Complete Biblical Library Greek-English Dictionary) Lanthano - 6x in NT - escape...notice(2), escape notice(1), escaped notice(1), escapes...notice(1), without knowing(1). Mk. 7:24; Lk. 8:47; Acts 26:26; Heb. 13:2; 2 Pet. 3:5; 2 Pet. 3:8 Lanthano in the Septuagint - Lev. 4:13; Lev. 5:3; Lev. 5:4; Lev. 5:15; Nu 5:13; Nu 5:27; 2 Sam. 17:22; 2 Sam. 18:13; Job 24:1; Job 28:21; Job 34:21; Isa. 40:26; This has not been done in a corner - Something done or not done in a corner was a Greek idiom used in Paul's day. (see Plato Gorgias 485D = "in a corner"; Epictetus Dissertations 2, chapter 12 = "Well then; the matter is not now very safe, and particularly at Rome; for he who attempts to do it, must not do it in a corner,"). "Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see." (NET Note) Gilbrant writes "Even the Pharisees recognized the tremendous effect of the teaching, ministry, and miracles of Jesus for they said, "Behold (look!), the world is gone after him" (John 12:19). The preaching of the gospel also had a tremendous effect, so much so that the unbelieving Jews and their conspirators accused Paul and Silas of turning the inhabited world upside down (Acts 17:6+). Truly, these things were "not done in a corner." King Agrippa could not help but know of them. (Complete Biblical Library – Acts)

Atos 26

Robertson - Paul had "cornered" Agrippa by this direct challenge. As the Jew in charge of the temple he was bound to confess his faith in the prophets. But Paul had interpreted the prophets about the Messiah in a way that fell in with his claim that Jesus was the Messiah risen from the dead. To say, "Yes" would place himself in Paul's hands. To say "No" would mean that he did not believe the prophets. Agrippa had listened with the keenest interest, but he slipped out of the coils with adroitness and a touch of humour. (I doubt if he is laughing now!)

Atos 26

Robertson quips "The entertainment was over." The king, et al as noted above did not realize it but they were actually the ones on trial! If you are reading Acts 26 and are not yet persuaded that Jesus is the Messiah Who was crucified, died, was buried and rose from the dead, then your soul is also on trial. Don't make the mistake that it appears these "rich and famous" people made. Humble yourself and receive Paul's words which are able to save your soul!