04550
 \\All the city was shaken\\ (\\ekinth h polis hol\\). First aorist
 passive of \\kine\\, common verb for violent motion and emotion. See
 also
 # 24:5
 where the word is used by Tertullus of Paul as the stirrer up of
 riots! \\The people ran together\\ (\\egeneto sundrom tou laou\\).
 Rather, There came a running together (\\sun-drom\\ from \\sun-trech\\)
 of the people. The cry spread like wildfire over the city and
 there was a pell-mell scramble or rush to get to the place of the
 disturbance. \\They laid hold on Paul\\ (\\epilabomenoi tou Paulou\\).
 Second aorist middle participle of \\epilambanomai\\ with the
 genitive (cf. \\epebalan\\ in verse
 # 27
 \\Dragged\\ (\\heilkon\\). Imperfect active of \\helk\\ (and also
 \\helku\\), old verb to drag or draw. Imperfect tense vividly
 pictures the act as going on. They were saving the temple by
 dragging Paul outside. Curiously enough both \\epilabomenoi\\ and
 \\heilkusan\\ occur in
 # 16:19
 about the arrest of Paul and Silas in Philippi. \\Straightway the\\
 \\doors were shut\\ (\\euthes ekleisthsan hai thurai\\). With a bang
 and at once. First aorist (effective) passive of \\klei\\. The doors
 between the inner court and the court of the Gentiles. But this
 was only the beginning, the preparation for the real work of the
 mob. They did not wish to defile the holy place with blood. The
 doors were shut by the Levites.

04551
 \\As they were seeking to kill him\\ (\\ztountn autn\\). Genitive
 absolute of \\zte\\, to seek, without \\autn\\ (they). This was their
 real purpose. \\Tidings\\ (\\phasis\\). From \\phain\\, to show. Old word
 for the work of informers and then the exposure of secret crime.
 In LXX. Here only in the N.T. \\Came up\\ (\\aneb\\). Naturally in the
 wild uproar. The Roman guard during festivals was kept stationed
 in the Tower of Antonia at the northwest corner of the temple
 overlooking the temple and connected by stairs (verse
 # 35
 \\To the chief captain\\ (\\ti chiliarchi\\). Commander of a thousand
 men or cohort
 # Mr 15:16
 His name was Claudius Lysias. \\Of the band\\ (\\ts speirs\\). Each
 legion had six tribunes and so each tribune (chiliarch) had a
 thousand if the cohort had its full quota.
 See note on "Ac 10:1"
 See note on "Ac 27:1"
 The word is the Latin _spira_ (anything rolled up). Note the
 genitive \\speirs\\ instead of \\speiras\\ (Attic). \\Was in confusion\\
 (\\sunchunnetai\\). Present passive indicative of \\sunchunn\\ (see
 verse
 # 27
 \\sunecheon\\). This is what the conspirators had desired.

04552
 \\Forthwith\\ (\\exauts\\). Common in the _Koin_ (\\ex auts\\, supply
 \\hras\\, hour). \\He took\\ (\\paralabn\\). See verses
 # 24,26
 \\Centurions\\ (\\hekatontarchas\\).
 See note on "Lu 7:2"
  for discussion. Plural shows that Lysias the chiliarch took
 several hundred soldiers along (a centurion with each hundred).
 \\Ran down\\ (\\katedramen\\). Effective second aorist active indicative
 of \\katatrech\\. From the tower of Antonia, vivid scene. \\And they\\
 (\\hoi de\\). Demonstrative use of \\hoi\\. The Jewish mob who had begun
 the work of killing Paul (verse
 # 31
 \\Left off beating Paul\\ (\\epausanto tuptontes ton Paulon\\). The
 participle with \\pauomai\\ describes what they were already doing,
 the supplementary participle (Robertson, _Grammar_, p. 1121).
 They stopped before the job was over because of the sudden onset
 of the Roman soldiers. Some ten years before in a riot at the
 passover the Roman guard marched down and in the panic several
 hundred were trampled to death.

04553
 \\Came near\\ (\\eggisas\\). First aorist active participle of \\eggiz\\, to
 draw near, _Koin_ verb from \\eggus\\, near, and common in the N.T.
 \\Laid hold on him\\ (\\epelabeto antou\\). See same verb in verse
 # 30
 \\To be bound\\ (\\dethnai\\). First aorist passive infinitive of \\de\\
 (see verse
 # 11
 \\With two chains\\ (\\halusesi dusi\\). Instrumental case of \\halusis\\,
 old word from \\a\\ privative and \\lu\\ (not loosing, i.e. chaining).
 With two chains as a violent and seditious person, probably
 leader of a band of assassins (verse
 # 38
 See note on "Mr 5:4"
 \\Inquired\\ (\\epunthaneto\\). Imperfect middle of \\punthanomai\\, old and
 common verb used mainly by Luke in the N.T. Lysias repeated his
 inquiries. \\Who he was\\ (\\tis ei\\). Present active optative of \\eimi\\
 changed from \\estin\\ (present indicative) in the indirect question,
 a change not obligatory after a past tense, but often done in the
 older Greek, rare in the N.T. (Robertson, _Grammar_, p. 1043f.).
 \\And what he had done\\ (\\kai ti estin pepoiks\\). Periphrastic
 perfect active indicative of \\poie\\ here retained, not changed to
 the optative as is true of \\ei\\ from \\estin\\ in the same indirect
 question, illustrating well the freedom about it.

04554
 \\Some shouting one thing, some another\\ (\\alloi allo ti epephnoun\\).
 Same idiom of \\alloi allo\\ as in
 # 19:32
 which see. The imperfect of \\epiphne\\, to call out to, suits well
 the idiom. This old verb occurs in the N.T. only in Luke and Acts
 (already in
 # 12:22
 \\When he could not know\\ (\\m dunamenou autou gnnai\\). Genitive
 absolute of present middle participle of \\dunamai\\ with negative
 \\m\\ and second aorist active infinitive of \\ginsk\\. \\The certainty\\
 (\\to asphales\\). Neuter articular adjective from \\a\\ privative and
 \\sphall\\, to make totter or fall. Old word, in the N.T. only in
 # Ac 21:34; 22:30; 25:26; Php 3:1; Heb 6:19
 \\Into the castle\\ (\\eis tn paremboln\\). _Koin_ word from
 \\paremball\\, to cast in by the side of, to assign soldiers a
 place, to encamp (
 See note on "Lu 19:43"
 ). So \\parembol\\ comes to mean an interpolation, then an army
 drawn up
 # Heb 11:34
 but mainly an encampment
 # Heb 13:11,13
 frequent in Polybius and LXX. So here barracks of the Roman
 soldiers in the tower of Antonia as in verse
 # 37; 22:24; 23:10,16,32

04555
 \\Upon the stairs\\ (\\epi tous anabathmous\\). From \\ana\\, up, and
 \\bain\\, to go. Late word, in LXX and _Koin_ writers. In the N.T.
 only here and verse
 # 40
 \\So it was\\ (\\suneb\\). Second aorist active of \\sumbain\\, to happen (
 See note on "Ac 20:19"
 ) with infinitive clause as subject here as often in the old
 Greek. \\He was borne\\ (\\bastazesthai auton\\). Accusative of general
 reference with this subject infinitive, present passive of
 \\bastaz\\, to take up with the hands, literally as here. \\Violence\\
 (\\bian\\).
 See note on "Ac 5:26"
 \\Biaz\\, to use force, is from \\bia\\.

04556
 \\Followed after\\ (\\kolouthei\\). Imperfect active of \\akoluthe\\, was
 following. Cheated of their purpose to lynch Paul, they were
 determined to have his blood. \\Crying out\\ (\\krazontes\\).
 Construction according to sense, plural masculine participle
 agreeing with neuter singular substantive \\plthos\\ (Robertson,
 _Grammar_, p. 401). \\Away with him\\ (\\Aire auton\\). The very words
 used by the mob to Pilate when they chose Barabbas in preference
 to Jesus
 # Lu 23:18
 \\Aire touton\\). He will hear it again from this same crowd
 # Ac 22:22
 It is the present imperative (\\aire\\) as in
 # Lu 23:18
 but some may have used the urgent aorist active imperative as
 also in the case of Jesus
 # Joh 19:15
 \\ron, ron\\ with \\staurson\\ added). Luke does not say that this mob
 demanded crucifixion for Paul. He was learning what it was to
 share the sufferings of Christ as the sullen roar of the mob's
 yells rolled on and on in his ears.

04557
 \\May I say something unto thee?\\ (\\Ei exestin moi eipein ti pros\\
 \\se?\\). On this use of \\ei\\ in a direct question
 See note on "Ac 1:6"
 The calm self-control of Paul in the presence of this mob is
 amazing. His courteous request to Lysias was in Greek to the
 chiliarch's amazement. \\Dost thou know Greek?\\ (\\Hellnisti\\
 \\ginskeis?\\). Old Greek adverb in \\-i\\ from \\Hellniz\\, meaning "in
 Greek." "Do you know it in Greek?" In the N.T. only here and
 # Joh 19:20
 \\Art thou not then the Egyptian?\\ (\\Ouk ara su ei ho Aiguptios?\\).
 Expects the answer _Yes_ and \\ara\\ argues the matter (therefore).
 The well-known (\\ho\\) Egyptian who had given the Romans so much
 trouble. \\Stirred up to sedition\\ (\\anastatsas\\). First aorist
 active participle of \\anastato\\, a late verb from \\anastatos\\,
 outcast, and so to unsettle, to stir up, to excite, once known
 only in LXX and
 # Ac 17:6
 (which see);
 # 21:38; Ga 5:12
 but now found in several papyri examples with precisely this
 sense to upset. \\Of the Assassins\\ (\\tn sikarin\\). Latin word
 _sicarius_, one who carried a short sword \\sica\\ under his cloak, a
 cutthroat. Josephus uses this very word for bands of robbers
 under this Egyptian (_War_ II. 17,6 and 13,5; _Ant_. XX. 8,10).
 Josephus says that there were 30,000 who gathered on the Mount of
 Olives to see the walls of Jerusalem fall down and not merely
 4,000 as Lysias does here. But Lysias may refer to the group that
 were armed thus (banditti) the core of the mob of 30,000. Lysias
 at once saw by Paul's knowledge of Greek that he was not the
 famous Egyptian who led the Assassins and escaped himself when
 Felix attacked and slew the most of them.

04558
04559
 \\I am\\ (\\Eg men eimi\\). In contrast with the wild guess of Lysias
 Paul uses \\men\\ and \\de\\. He tells briefly who he is: \\a Jew\\
 (\\Ioudaios\\) by race, \\of Tarsus in Cilicia\\ (\\Tarseus ts Kilikias\\)
 by country, belonging to Tarsus (this adjective \\Tarseus\\ only here
 and
 # Ac 9:11
 and proud of it, one of the great cities of the empire with a
 great university. \\A citizen of no mean city\\ (\\ouk asmou poles\\
 \\polits\\). Litotes again, "no mean" (\\asmos\\, old adjective,
 unmarked, \\a\\ privative and \\sma\\, mark, insignificant, here only in
 the N.T.). This same litotes used by Euripides of Athens (_Ion_
 8). But Paul calls himself a citizen (\\polits\\) of Tarsus. Note
 the "effective assonance" (Page) in \\poles polits\\. Paul now (\\de\\)
 makes his request (\\deomai\\) of Lysias. \\Give me leave\\ (\\epitrepson\\
 \\moi\\). First aorist active imperative of \\epitrep\\, old and common
 verb to turn to, to permit, to allow. It was a strange request
 and a daring one, to wish to speak to this mob howling for Paul's
 blood.

04560
 \\When he had given him leave\\ (\\epitrepsantos autou\\). Genitive
 absolute of aorist active participle of the same verb \\epitrep\\.
 \\Standing on the stairs\\ (\\hests epi tn anabathmn\\). Second
 perfect active participle of \\histmi\\, to place, but intransitive
 to stand. Dramatic scene. Paul had faced many audiences and
 crowds, but never one quite like this. Most men would have feared
 to speak, but not so Paul. He will speak about himself only as it
 gives him a chance to put Christ before this angry Jewish mob who
 look on Paul as a renegade Jew, a turncoat, a deserter, who went
 back on Gamaliel and all the traditions of his people, who not
 only turned from Judaism to Christianity, but who went after
 Gentiles and treated Gentiles as if they were on a par with Jews.
 Paul knows only too well what this mob thinks of him. \\Beckoned\\
 \\with the hand\\ (\\kateseise ti cheiri\\). He shook down to the
 multitude with the hand (instrumental case \\cheiri\\), while
 Alexander, Luke says
 # 19:33
 "shook down the hand" (accusative with the same verb, which see).
 In
 # 26:1
 Paul reached out the hand (\\ekteinas tn cheira\\). \\When there was\\
 \\made a great silence\\ (\\polls sigs genomens\\). Genitive absolute
 again with second aorist middle participle of \\ginomai\\, "much
 silence having come." Paul waited till silence had come. \\In the\\
 \\Hebrew language\\ (\\ti Ebraidi dialekti\\). The Aramaean which the
 people in Jerusalem knew better than the Greek. Paul could use
 either tongue at will. His enemies had said in Corinth that "his
 bodily presence was weak and his speech contemptible"
 # 2Co 10:10
 But surely even they would have to admit that Paul's stature and
 words reach heroic proportions on this occasion. Self-possessed
 with majestic poise Paul faces the outraged mob beneath the
 stairs.

04561
 \\Brethren and fathers\\ (\\Andres adelphoi kai pateres\\) Men, brethren,
 and fathers. The very language used by Stephen
 # 7:2
 when arraigned before the Sanhedrin with Paul then present. Now
 Paul faces a Jewish mob on the same charges brought against
 Stephen. These words are those of courtesy and dignity (_amoris
 et honoris nomina_, Page). These men were Paul's brother Jews and
 were (many of them) official representatives of the people
 (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory,
 he employs "his ready tact" (Rackham). \\The defence which I now\\
 \\make unto you\\ (\\mou ts pros humas nuni apologias\\). Literally, My
 defence to you at this time. \\Nuni\\ is a sharpened form (by \\-i\\) of
 \\nun\\ (now), just now. The term \\apologia\\ (apology) is not our use
 of the word for apologizing for an offence, but the original
 sense of defence for his conduct, his life. It is an old word
 from \\apologeomai\\, to talk oneself off a charge, to make defence.
 It occurs also in
 # Ac 25:16
 and then also in
 # 1Co 9:3; 2Co 7:11; Php 1:7,16; 2Ti 4:16; 1Pe 3:15
 Paul uses it again in
 # Ac 25:16
 as here about his defence against the charges made by the Jews
 from Asia. He is suspected of being a renegade from the Mosaic
 law and charged with specific acts connected with the alleged
 profanation of the temple. So Paul speaks in Aramaic and recites
 the actual facts connected with his change from Judaism to
 Christianity. The facts make the strongest argument. He first
 recounts the well-known story of his zeal for Judaism in the
 persecution of the Christians and shows why the change came. Then
 he gives a summary of his work among the Gentiles and why he came
 to Jerusalem this time. He answers the charge of enmity to the
 people and the law and of desecration of the temple. It is a
 speech of great skill and force, delivered under remarkable
 conditions. The one in chapter
 # Ac 26
 covers some of the same ground, but for a slightly different
 purpose as we shall see. For a discussion of the three reports in
 Acts of Paul's conversion see chapter
 # Ac 9
 Luke has not been careful to make every detail correspond, though
 there is essential agreement in all three.

04562
 \\He spake\\ (\\prosephnei\\). Imperfect active, was speaking. See
 aorist active \\prosephnsen\\ in
 # 21:40
 \\They were the more quiet\\ (\\mllon pareschon hsuchian\\). Literally,
 The more (\\mllon\\) they furnished or supplied (second aorist
 active indicative of \\parech\\) quietness (\\hsuchian\\, old word, in
 the N.T. only here and
 # 2Th 3:12; 1Ti 2:11
 Precisely this idiom occurs in Plutarch (_Cor_. 18) and the LXX
 # Job 34:29
 Knowling notes the fondness of Luke for words of silence (\\sig,\\
 \\siga, hsuchaz\\) as in
 # Lu 14:4; 15:26; Ac 11:18; 12:17; 15:12; 21:14,40
 It is a vivid picture of the sudden hush that swept over the vast
 mob under the spell of the Aramaic. They would have understood
 Paul's _Koin_ Greek, but they much preferred the Aramaic. It was
 a masterstroke.

04563
 \\I am a Jew\\ (\\Eg eimi anr Ioudaios\\). Note use of \\Eg\\ for
 emphasis. Paul recounts his Jewish advantages or privileges with
 manifest pride as in
 # Ac 26:4; 2Co 11:22; Ga 1:14; Php 3:4-7
 \\Born\\ (\\gegennmenos\\). Perfect passive participle of \\genna\\. See
 above in
 # 21:39
 for the claim of Tarsus as his birth-place. He was a Hellenistic
 Jew, not an Aramaean Jew (cf.
 # Ac 6:1
 \\Brought up\\ (\\anatethrammenos\\). Perfect passive participle again of
 \\anatreph\\, to nurse up, to nourish up, common old verb, but in
 the N.T. only here,
 # 7:20
 and MSS. in
 # Lu 4:16
 The implication is that Paul was sent to Jerusalem while still
 young, "from my youth"
 # 26:4
 how young we do not know, possibly thirteen or fourteen years
 old. He apparently had not seen Jesus in the flesh
 # 2Co 5:16
 \\At the feet of Gamaliel\\ (\\pros tous podas Gamalil\\). The rabbis
 usually sat on a raised seat with the pupils in a circle around
 either on lower seats or on the ground. Paul was thus nourished
 in Pharisaic Judaism as interpreted by Gamaliel, one of the
 lights of Judaism. For remarks on Gamaliel see chapter
 # 5:34
 He was one of the seven Rabbis to whom the Jews gave the highest
 title \\Rabban\\ (our Rabbi). \\Rabbi\\ (my teacher) was next, the lowest
 being \\Rab\\ (teacher). "As Aquinas among the schoolmen was called
 _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so
 Gamaliel was called _the Beauty of the Law_" (Conybeare and
 Howson). \\Instructed\\ (\\pepaideumenos\\). Perfect passive participle
 again (each participle beginning a clause), this time of \\paideu\\,
 old verb to train a child (\\pais\\) as in
 # 7:22
 which see. In this sense also in
 # 1Ti 1:20; Tit 2:12
 Then to chastise as in
 # Lu 23:16,22
 (which see);
 # 2Ti 2:25; Heb 12:6
 \\According to the strict manner\\ (\\kata akribeian\\). Old word, only
 here in N.T. Mathematical accuracy, minute exactness as seen in
 the adjective in
 # 26:5
 See also
 # Ro 10:2; Gal 1:4; Php 3:4-7
 \\Of our fathers\\ (\\patriou\\). Old adjective from \\pater\\, only here
 and
 # 24:14
 in N.T. Means descending from father to son, especially property
 and other inherited privileges. \\Patrikos\\ (patrician) refers more
 to personal attributes and affiliations. \\Being zealous for God\\
 (\\zlts huparchn tou theou\\). Not adjective, but substantive
 \\zealot\\ (same word used by James of the thousands of Jewish
 Christians in Jerusalem,
 # 21:20
 which see) with objective genitive \\tou theou\\ (for God). See also
 verse
 # 14; 28:17; 2Ti 1:3
 where he makes a similar claim. So did Peter
 # Ac 3:13; 5:30
 and Stephen
 # 7:32
 Paul definitely claims, whatever freedom he demanded for Gentile
 Christians, to be personally "a zealot for God" "even as ye all
 are this day" (\\kaths pantes humeis este smeron\\). In his
 conciliation he went to the limit and puts himself by the side of
 the mob in their zeal for the law, mistaken as they were about
 him. He was generous surely to interpret their fanatical frenzy
 as zeal for God. But Paul is sincere as he proceeds to show by
 appeal to his own conduct.

04564
 \\And I\\ (\\hos\\). \\I who\\, literally. \\This Way\\ (\\tautn tn hodon\\). The
 very term used for Christianity by Luke concerning Paul's
 persecution
 # 9:2
 which see. Here it "avoids any irritating name for the Christian
 body" (Furneaux) by using this Jewish terminology. \\Unto the\\
 \\death\\ (\\achri thanatou\\). Unto death, actual death of many as
 # 26:10
 shows. \\Both men and women\\ (\\andras te kai gunaikas\\). Paul felt
 ashamed of this fact and it was undoubtedly in his mind when he
 pictured his former state as "a blasphemer, and a persecutor, and
 injurious
 # 1Ti 1:13
 the first of sinners"
 # 1Ti 1:15
 But it showed the lengths to which Paul went in his zeal for
 Judaism.

04565
 \\Doth bear me witness\\ (\\marturei moi\\). Present active indicative as
 if still living. Caiaphas was no longer high priest now, for
 Ananias is at this time
 # 23:2
 though he may be still alive. \\All the estate of the elders\\ (\\pan\\
 \\to presbuterion\\). All the eldership or the Sanhedrin
 # 4:5
 of which Paul was probably then a member
 # 26:10
 Possibly some of those present were members of the Sanhedrin then
 (some 20 odd years ago). \\From whom\\ (\\par' hn\\). The high priest
 and the Sanhedrin. \\Letters unto the brethren\\ (\\epistalas pros tous\\
 \\adelphous\\). Paul still can tactfully call the Jews his "brothers"
 as he did in
 # Ro 9:3
 There is no bitterness in his heart. \\Journeyed\\ (\\eporeuomn\\).
 Imperfect middle indicative of \\poreuomai\\, and a vivid reality to
 Paul still as he was going on towards Damascus. \\To bring also\\
 (\\axn kai\\). Future active participle of \\ag\\, to express purpose,
 one of the few N.T. examples of this classic idiom (Robertson,
 _Grammar_, p. 1118). \\Them which were there\\ (\\tous ekeise ontas\\).
 _Constructio praegnans_. The usual word would be \\ekei\\ (there),
 not \\ekeise\\ (thither). Possibly the Christians who had fled to
 Damascus, and so were there (Robertson, _Grammar_, p. 548). \\In\\
 \\bonds\\ (\\dedemenous\\). Perfect passive participle of \\de\\, predicate
 position, "bound." \\For to be punished\\ (\\hina timrthsin\\). First
 aorist passive subjunctive of \\timre\\, old verb to avenge, to
 take vengeance on. In the N.T. only here, and
 # 26:11
 Pure final clause with \\hina\\. He carried his persecution outside
 of Palestine just as later he carried the gospel over the Roman
 empire.

04566
 \\And it came to pass\\ (\\egeneto de\\). Rather than the common \\kai\\
 \\egeneto\\ and with the infinitive (\\periastrapsai\\), one of the three
 constructions with \\kai (de) egeneto\\ by Luke (Robertson,
 _Grammar_, pp. 1042f.), followed by \\kai\\, by finite verb, by
 subject infinitive as here. \\As I made my journey\\ (\\moi\\
 \\poreuomeni\\). To me (dative after \\egeneto\\, happened to me)
 journeying (participle agreeing with \\moi\\). See this same idiom in
 verse
 # 17
 Luke uses \\egeneto de\\ seventeen times in the gospel and twenty-one
 in the Acts. \\Unto Damascus\\ (\\ti Damaski\\). Dative after
 \\eggizonti\\ (drawing nigh to). \\About noon\\ (\\peri mesmbrian\\). Mid
 (\\mesos\\) day (\\hmera\\), old word, in the N.T. only here and
 # 8:26
 which see where it may mean "toward the south." An item not in
 ch. 9. \\Shone round about me\\ (\\periastrapsai peri eme\\). First
 aorist active infinitive of \\periastrapt\\, to flash around, in LXX
 and late Greek, in the N.T. only here and
 # 9:3
 which see. Note repetition of \\peri\\. \\A great light\\ (\\phs hikanon\\).
 Luke's favourite word \\hikanon\\ (considerable). Accusative of
 general reference with the infinitive.

04567
 \\I fell\\ (\\epesa\\). Second aorist active indicative with \\-a\\ rather
 than \\epeson\\, the usual form of \\pipt\\. \\Unto the ground\\ (\\eis to\\
 \\edaphos\\). Old word, here alone in N.T. So the verb \\edaphiz\\, is
 in
 # Lu 19:44
 alone in the N.T. \\A voice saying\\ (\\phns legouss\\). Genitive
 after \\kousa\\, though in
 # 26:14
 the accusative is used after \\kousa\\, as in
 # 22:14
 after \\akousai\\, either being allowable.
 See note on "Ac 9:7"
  for discussion of the difference in case. Saul's name repeated
 each time
 # 9:4; 22:7; 26:14
 Same question also in each report: "Why persecuted thou me?" (\\Ti\\
 \\me dikeis?\\). These piercing words stuck in Paul's mind.

04568
 \\Of Nazareth\\ (\\ho Nazraios\\). The Nazarene, not in
 # 9:5; 26:15
 and here because Jesus is mentioned now for the first time in the
 address. The form \\Nazraios\\ as in
 # Mt 2:23
 (which see) is used also in
 # 24:5
 for the followers of Jesus instead of \\Nazarnos\\ as in
 # Mr 1:24
 etc. (which see).

04569
 \\But they heard not the voice\\ (\\tn de phnn ouk kousan\\). The
 accusative here may be used rather than the genitive as in verse
 # 7
 to indicate that those with Paul did not understand what they
 heard
 # 9:7
 just as they beheld the light
 # 22:9
 but did not see Jesus
 # 9:7
 The difference in cases allows this distinction, though it is not
 always observed as just noticed about
 # 22:14; 26:14
 The verb \\akou\\ is used in the sense of understand
 # Mr 4:33; 1Co 14:2
 It is one of the evidences of the genuineness of this report of
 Paul's speech that Luke did not try to smooth out apparent
 discrepancies in details between the words of Paul and his own
 record already in ch. 9. The Textus Receptus adds in this verse:
 "And they became afraid" (\\kai emphoboi egenonto\\). Clearly not
 genuine.

04570
 \\Into Damascus\\ (\\eis Damaskon\\). In
 # 9:6
 simply "into the city" (\\eis tn polin\\). \\Of all things which\\ (\\peri\\
 \\pantn hn\\). \\Hn\\, relative plural attracted to genitive of
 antecedent from accusative \\ha\\, object of \\poisai\\ (do). \\Are\\
 \\appointed for thee\\ (\\tetaktai soi\\). Perfect passive indicative of
 \\tass\\, to appoint, to order, with dative \\soi\\. Compare with \\hoti\\
 \\se dei\\ of
 # 9:6
 The words were spoken to Paul, of course, in the Aramaic, Saoul,
 Saoul.

04571
 \\I could not see\\ (\\ouk eneblepon\\). Imperfect active of \\emblep\\, I
 was not seeing, same fact stated in
 # 9:8
 Here the reason as "for the glory of that light" (\\apo ts doxs\\
 \\tou phtos ekeinou\\). \\Being led by the hand\\ (\\cheiraggoumenos\\).
 Present passive participle of \\cheiragge\\, the same verb used in
 # 9:8
 (\\cheiraggountes\\) which see. Late verb, in the N.T. only in these
 two places. In LXX.

04572
 \\A devout man according to the law\\ (\\eulabs kata ton nomon\\).
 See note on "Ac 2:5"
 See note on "Ac 8:2"
 See note on "Lu 2:25"
  for the adjective \\eulabs\\. Paul adds "according to the law" to
 show that he was introduced to Christianity by a devout Jew and
 no law-breaker (Lewin).

04573
 \\I looked up on him\\ (\\anablepsa eis auton\\). First aorist active
 indicative and same word as \\anablepson\\ (Receive thy sight). Hence
 here the verb means as the margin of the Revised Version has it:
 "I received my sight and looked upon him." For "look up" see
 # Joh 9:11

04574
 \\Hath appointed thee\\ (\\proecheirisato\\). First aorist middle
 indicative of \\procheiriz\\, old verb to put forth into one's
 hands, to take into one's hands beforehand, to plan, propose,
 determine. In the N.T. only in
 # Ac 3:20; 22:14; 26:16
 Three infinitives after this verb of God's purpose about Paul: \\to\\
 \\know\\ (\\gnnai\\, second aorist active of \\ginsk\\) his will, \\to see\\
 (\\idein\\, second aorist active of \\hora\\) the Righteous One (cf.
 # 3:14
 \\to hear\\ (\\akousai\\, first aorist active of \\akou\\) a voice from his
 mouth.

04575
 \\A witness for him\\ (\\martus auti\\). As in
 # 1:8
 \\Of what\\ (\\hn\\). Attraction of the accusative relative \\ha\\ to the
 genitive case of the unexpressed antecedent \\toutn\\. \\Thou hast\\
 \\seen and heard\\ (\\herakas\\, present perfect active indicative \\kai\\
 \\kousas\\, first aorist active indicative). This subtle change of
 tense is not preserved in the English. Blass properly cites the
 perfect \\heraka\\ in
 # 1Co 9:1
 as proof of Paul's enduring qualification for the apostleship.

04576
 \\By baptized\\ (\\baptisai\\). First aorist middle (causative), not
 passive, Get thyself baptized (Robertson, _Grammar_, p. 808). Cf.
 # 1Co 10:2
 Submit yourself to baptism. So as to \\apolousai\\, Get washed off as
 in
 # 1Co 6:11
 It is possible, as in
 # 2:38
 to take these words as teaching baptismal remission or salvation
 by means of baptism, but to do so is in my opinion a complete
 subversion of Paul's vivid and picturesque language. As in
 # Ro 6:4-6
 where baptism is the picture of death, burial and resurrection,
 so here baptism pictures the change that had already taken place
 when Paul surrendered to Jesus on the way (verse
 # 10
 Baptism here pictures the washing away of sins by the blood of
 Christ.

04577
 \\When I had returned\\ (\\moi hupostrepsanti\\), \\while I prayed\\
 (\\proseuchomenou mou\\), \\I fell\\ (\\genesthai me\\). Note dative \\moi\\
 with \\egeneto\\ as in verse
 # 6
 genitive \\mou\\ (genitive absolute with \\proseuchomenou\\), accusative
 of general reference \\me\\ with \\genesthai\\, and with no effort at
 uniformity, precisely as in
 # 15:22,23
 which see. The participle is especially liable to such examples
 of anacolutha (Robertson, _Grammar_, p. 439).

04578
 \\Saw him saying\\ (\\idein auton legonta\\). The first visit after his
 conversion when they tried to kill him in Jerusalem
 # 9:29
 \\Because\\ (\\dioti, dia\\ and \\hoti\\), \\for that\\.

04579
 \\Imprisoned and beat\\ (\\mn phulakizn kai dern\\). Periphrastic
 imperfect active of \\phulakiz\\ (LXX and late _Koin_, here alone
 in the N.T.) and \\der\\ (old verb to skin, to beat as in
 # Mt 21:35
 which see). \\In every synagogue\\ (\\kata tas sunagogas\\). Up and down
 (\\kata\\) in the synagogues.

04580
 \\Was shed\\ (\\exechunneto\\). Imperfect passive of \\ekchunn\\ (
 See note on "Mt 23:35"
 ), was being shed. \\Witness\\ (\\marturos\\). And "martyr" also as in
 # Re 2:13; 17:6
 Transition state for the word here. \\I also was standing by\\ (\\kai\\
 \\autos mn ephests\\). Periphrastic second past perfect in form,
 but imperfect (linear) in sense since \\hests=histamenos\\
 (intransitive). \\Consenting\\ (\\suneudokn\\). The very word used by
 Luke in
 # Ac 8:1
 about Paul. _Koin_ word for being pleased at the same time with
 (cf.
 # Lu 11:48
 Paul adds here the item of "guarding the clothes of those who
 were slaying (\\anairountn\\ as in
 # Lu 23:32; Ac 12:2
 him" (Stephen). Paul recalls the very words of protest used by
 him to Jesus. He did not like the idea of running away to save
 his own life right where he had helped slay Stephen. He is
 getting on dangerous ground.

04581
 \\I will send thee forth far hence unto the Gentiles\\ (\\Eg eis ethn\\
 \\makran exapostel se\\). Future active of the double (\\ex\\, out, \\apo\\,
 off or away) compound of \\exapostell\\, common word in the _Koin_
 (cf.
 # Lu 24:49
 This is a repetition by Jesus of the call given in Damascus
 through Ananias
 # 9:15
 Paul had up till now avoided the word Gentiles, but at last it
 had to come, "the fatal word" (Farrar).

04582
 \\They gave him audience\\ (\\kouon\\). Imperfect active, they kept on
 listening, at least with respectful attention. \\Unto this word\\
 (\\achri toutou tou logou\\). But "this word" was like a spark in a
 powder magazine or a torch to an oil tank. The explosion of
 pent-up indignation broke out instantly worse than at first
 # 21:30
 \\Away with such a fellow from the earth\\ (\\Aire apo ts gs ton\\
 \\toiouton\\). They renew the cry with the very words in
 # 21:36
 but with "from the earth" for vehemence. \\For it is not fit\\ (\\ou\\
 \\gar kathken\\). Imperfect active of \\kathk\\, old verb to come down
 to, to become, to fit. In the N.T. only here and
 # Ro 1:28
 The imperfect is a neat Greek idiom for impatience about an
 obligation: It was not fitting, he ought to have been put to
 death long ago. The obligation is conceived as not lived up to
 like our "ought" (past of owe). See Robertson, _Grammar_, p. 886.

04583
 \\As they cried out\\ (\\kraugazontn autn\\). Genitive absolute with
 present active participle of \\kraugaz\\, a rare word in the old
 Greek from \\kraug\\ (a cry).
 See note on "Mt 12:19"
 Two other genitive absolutes here, \\rhiptountn\\ (throwing off,
 present active participle, frequent active variation of \\rhipt\\)
 and \\ballontn\\ (present active participle of \\ball\\, flinging).
 These present participles give a lively picture of the
 uncontrolled excitement of the mob in their spasm of wild rage.

04584
 \\That he be examined by scourging\\ (\\mastixin anetazesthai auton\\).
 The present passive infinitive of \\anetaz\\ in indirect command
 after \\eipas\\ (bidding). This verb does not occur in the old Greek
 (which used \\exetaz\\ as in
 # Mt 2:8
 first in the LXX, in the N.T. only here and verse
 # 29
 but Milligan and Moulton's _Vocabulary_ quotes an Oxyrhynchus
 papyrus of A.D. 127 which has a prefect using the word directing
 government clerks to "examine" (\\anetazein\\) documents and glue
 them together into volumes (\\tomoi\\). The word was evidently in use
 for such purposes. It was a kind of "third degree" applied to
 Paul by the use of scourges (\\mastixin\\), instrumental plural of
 \\mastix\\, old word for whip, as in
 # Heb 11:36
 But this way of beginning an inquiry by torture (inquisition) was
 contrary to Roman law (Page): _Non esse a tormentis incipiendum,
 Divus Augustus statuit_. \\That he might know\\ (\\hina epigni\\). Final
 clause with \\hina\\ and second aorist active subjunctive of
 \\epignsk\\ (full knowledge). Lysias was as much in the dark as
 ever, for Paul's speech had been in Aramaic and this second
 explosion was a mystery to him like the first. \\They so shouted\\
 (\\houtos epephnoun\\). Imperfect active progressive imperfect had
 been so shouting.

04585
 \\When they had tied him up\\ (\\hos proeteinan auton\\). First aorist
 active indicative of \\protein\\, old verb to stretch forward, only
 here in the N.T. Literally, "When they stretched him forward."
 \\With the thongs\\ (\\tois himasin\\). If the instrumental case of
 \\himas\\, old word for strap or thong (for sandals as
 # Mr 1:7
 or for binding criminals as here), then Paul was bent forward and
 tied by the thongs to a post in front to expose his back the
 better to the scourges. But \\tois himasin\\ may be dative case and
 then it would mean "for the lashes." In either case it is a
 dreadful scene of terrorizing by the chiliarch. \\Unto the\\
 \\centurion that stood by\\ (\\pros ton hestta hekatontarchon\\). He was
 simply carrying out the orders of the chiliarch (cf.
 # Mt 27:54
 Why had not Paul made protest before this? \\Is it lawful?\\ (\\ei\\
 \\exestin?\\). This use of \\ei\\ in indirect questions we have had
 before
 # 1:6
 \\A Roman and uncondemned\\ (\\Romaion kai akatakriton\\). Just as in
 # 16:37
 which see. Blass says of Paul's question: _Interrogatio
 subironica est confidentiae plena_.

04586
 \\What art thou about to do?\\ (\\Ti melleis poiein?\\). On the point of
 doing, sharp warning.

04587
 \\Art thou a Roman?\\ (\\Su Romaios ei?\\). \\Thou\\ (emphatic position) a
 Roman? It was unbelievable.

04588
 \\With a great sum\\ (\\pollou kephalaiou\\). The use of \\kephalaiou\\ (from
 \\kephal\\, head) for sums of money (principal as distinct from
 interest) is old and frequent in the papyri. Our word capital is
 from \\caput\\ (head). The genitive is used here according to rule
 for price. "The sale of the Roman citizenship was resorted to by
 the emperors as a means of filling the exchequer, much as James
 I. made baronets" (Page). Dio Cassius (LX., 17) tells about
 Messalina the wife of Claudius selling Roman citizenship. Lysias
 was probably a Greek and so had to buy his citizenship. \\But I am\\
 \\a Roman born\\ (\\Eg de kai gegennmai\\). Perfect passive indicative
 of \\genna\\. The word "Roman" not in the Greek. Literally, "But I
 have been even born one," (i.e. born a Roman citizen). There is
 calm and simple dignity in this reply and pardonable pride. Being
 a citizen of Tarsus
 # 21:39
 did not make Paul a Roman citizen. Tarsus was an _urbs libera_,
 not a _colonia_ like Philippi. Some one of his ancestors (father,
 grandfather) obtained it perhaps as a reward for distinguished
 service. Paul's family was of good social position. "He was
 educated by the greatest of the Rabbis; he was at an early age
 entrusted by the Jewish authorities with an important commission;
 his nephew could gain ready access to the Roman tribune; he was
 treated as a person of consequence by Felix, Festus, Agrippa, and
 Julius" (Furneaux).

04589
 \\Departed from him\\ (\\apestsan ap' autou\\). Second aorist active
 indicative (intransitive) of \\aphistmi\\, stood off from him at
 once. \\Was afraid\\ (\\ephobth\\). Ingressive aorist passive
 indicative of \\phobeomai\\, became afraid. He had reason to be. \\That\\
 \\he was a Roman\\ (\\hoti Romaios estin\\). Indirect assertion with
 tense of \\estin\\ retained. \\Because he had bound him\\ (\\hoti auton n\\
 \\dedeks\\). Causal \\hoti\\ here after declarative \\hoti\\ just before.
 Periphrastic past perfect active of \\de\\, to bind.

04590
 \\To know the certainty\\ (\\gnnai to asphales\\). Same idiom in
 # 21:34
 which see. \\Wherefore he was accused\\ (\\to ti kategoreitai\\).
 Epexegetical after to \\asphales\\. Note article (accusative case)
 with the indirect question here as in
 # Lu 22:1,23,24
 (which see), a neat idiom in the Greek. \\Commanded\\ (\\ekeleusen\\). So
 the Sanhedrin had to meet, but in the Tower of Antonia, for he
 brought Paul down (\\katagagn\\, second aorist active participle of
 \\katag\\). \\Set him\\ (\\estsen\\). First aorist active (transitive)
 indicative of \\histmi\\, not the intransitive second aorist \\est\\.
 Lysias is determined to find out the truth about Paul, more
 puzzled than ever by the important discovery that he has a Roman
 citizen on his hands in this strange prisoner.

04591
 \\Looking steadfastly\\ (\\atenisas\\). See on this word
 # 1:10; 3:12; 6:15; 7:55; 13:9
 Paul may have had weak eyes, but probably the earnest gaze was to
 see if he recognized any faces that were in the body that tried
 Stephen and to which he apparently once belonged. \\I have lived\\
 \\before God\\ (\\pepoliteumai ti thei\\). Perfect middle indicative of
 \\politeu\\, old verb to manage affairs of city (\\polis\\) or state, to
 be a citizen, behave as a citizen. In the N.T. only here and
 # Php 1:27
 The idea of citizenship was Greek and Roman, not Jewish. "He had
 lived as God's citizen, as a member of God's commonwealth"
 (Rackham). God (\\thei\\) is the dative of personal interest. As God
 looked at it and in his relation to God. \\In all good conscience\\
 \\unto this day\\ (\\pasi suneidsei agathi achri tauts ts\\
 \\hmeras\\). This claim seems to lack tact, but for brevity's sake
 Paul sums up a whole speech in it. He may have said much more
 than Luke here reports along the line of his speech the day
 before, but Paul did not make this claim without consideration.
 It appears to contradict his confession as the chief of sinners
 # 1Ti 1:13-16
 But that depends on one's interpretation of "good conscience."
 The word \\suneidsis\\ is literally "joint-knowledge" in Greek,
 Latin (_conscientia_) and English "conscience" from the Latin. It
 is a late word from \\sunoida\\, to know together, common in O.T.,
 Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical
 writers. In itself the word simply means consciousness of one's
 own thoughts
 # Heb 10:2
 or of one's own self, then consciousness of the distinction
 between right and wrong
 # Ro 2:15
 with approval or disapproval. But the conscience is not an
 infallible guide and acts according to the light that it has
 # 1Co 8:7,10; 1Pe 2:19
 The conscience can be contaminated
 # Heb 10:22
 evil \\ponrs\\). All this and more must be borne in mind in trying
 to understand Paul's description of his motives as a persecutor.
 Alleviation of his guilt comes thereby, but not removal of guilt
 as he himself felt
 # 1Ti 1:13-16
 He means to say to the Sanhedrin that he persecuted Christians as
 a conscientious (though mistaken) Jew (Pharisee) just as he
 followed his conscience in turning from Judaism to Christianity.
 It is a pointed disclaimer against the charge that he is a
 renegade Jew, an opposer of the law, the people, the temple. Paul
 addresses the Sanhedrin as an equal and has no "apologies" (in
 our sense) to make for his career as a whole. The golden thread
 of consistency runs through, as a good citizen in God's
 commonwealth. He had the consolation of a good conscience
 # 1Pe 3:16
 The word does not occur in the Gospels and chiefly in Paul's
 Epistles, but we see it at work in
 # Joh 8:9
 (the interpolation
 # 7:53-8:11

04592
 \\Ananias\\ (\\Hananias\\). Not the one in
 # Lu 3:2; Joh 18:13; Ac 4:7
 but the son of Nebedaeus, nominated high priest by Herod, King of
 Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52
 to answer "a charge of rapine and cruelty made against him by the
 Samaritans, but honourably acquitted" (Page). Though high priest,
 he was a man of bad character. \\Them that stood by him\\ (\\tois\\
 \\parestsin auti\\). Dative case of second perfect participle of
 \\paristmi\\, to place, and intransitive. See the same form in verse
 # 4
 (\\paresttes\\). \\To smite him on the mouth\\ (\\tuptein autou to stoma\\).
 See note on "Ac 12:45"
 See note on "Ac 18:17"
 Cf. the treatment of Jesus
 # Joh 18:22
 Ananias was provoked by Paul's self-assertion while on trial
 before his judges. "The act was illegal and peculiarly offensive
 to a Jew at the hands of a Jew" (Knowling). More self-control
 might have served Paul better. Smiting the mouth or cheek is a
 peculiarly irritating offence and one not uncommon among the Jews
 and this fact gives point to the command of Jesus to turn the
 other check
 # Lu 6:29
 where \\tupt\\ is also used).

04593
 \\Thou whited wall\\ (\\toiche kekoniamene\\). Perfect passive participle
 of \\konia\\ (from \\konia\\, dust or lime). The same word used in
 # Mt 23:27
 for "whited sepulchres" (\\taphoi kekoniamenoi\\) which see. It is a
 picturesque way of calling Ananias a hypocrite, undoubtedly true,
 but not a particularly tactful thing for a prisoner to say to his
 judge, not to say Jewish high priest. Besides, Paul had hurled
 back at him the word \\tuptein\\ (smite) in his command, putting it
 first in the sentence (\\tuptein se mellei ho theos\\) in strong
 emphasis. Clearly Paul felt that he, not Ananias, was living as a
 good citizen in God's commonwealth. \\And sittest thou to judge\\
 \\me?\\ (\\Kai su kathi krinn me?\\) Literally, "And thou (being what
 thou art) art sitting (\\kathi\\, second person singular middle of
 \\kathmai\\, late form for \\kathsai\\, the uncontracted form) judging
 me." Cf.
 # Lu 22:30
 \\Kai su\\ at the beginning of a question expresses indignation.
 \\Contrary to the law\\ (\\paranomn\\). Present active participle of
 \\paranome\\, old verb to act contrary to the law, here alone in the
 N.T., "acting contrary to the law."

04594
 \\Of God\\ (\\tou theou\\). As God's representative in spite of his bad
 character
 # De 17:8
 Here was a charge of irreverence, to say the least. The office
 called for respect.

04595
 \\I wist not\\ (\\ouk idein\\). Second past perfect of \\oida\\ used as an
 imperfect. The Greek naturally means that Paul did not know that
 it was the high priest who gave the order to smite his mouth. If
 this view is taken, several things may be said by way of
 explanation. The high priest may not have had on his official
 dress as the meeting was called hurriedly by Lysias. Paul had
 been away so long that he may not have known Ananias on sight.
 And then Paul may have had poor eyesight or the high priest may
 not have been sitting in the official seat. Another way of
 explaining it is to say that Paul was so indignant, even angry,
 at the command that he spoke without considering who it was that
 gave the order. The Greek allows this idea also. At any rate Paul
 at once recognizes the justice of the point made against him. He
 had been guilty of irreverence against the office of high priest
 as the passage from
 # Ex 22:18
 (LXX) shows and confesses his fault, but the rebuke was deserved.
 Jesus did not threaten
 # 1Pe 2:23
 when smitten on the cheek
 # Joh 18:22
 but he did protest against the act and did not turn the other
 cheek.

04596
 \\But when Paul perceived\\ (\\gnous de ho Paulos\\). Perceiving (second
 aorist ingressive of \\ginsk\\). Paul quickly saw that his cause
 was ruined before the Sanhedrin by his unwitting attack on the
 high priest. It was impossible to get a fair hearing. Hence,
 Vincent says, "Paul, with great tact, seeks to bring the two
 parties of the council into collision with each other." So Alford
 argues with the motto "divide and conquer." Farrar condemns Paul
 and takes
 # 24:21
 as a confession of error here, but that is reading into Paul's
 word about the resurrection more than he says. Page considers
 Luke's report meagre and unsatisfactory. Rackham thinks that the
 trial was already started and that Paul repeated part of his
 speech of the day before when "the Sadducees received his words
 with ostentatious scepticism and ridicule: this provoked
 counter-expressions of sympathy and credulity among the
 Pharisees." But all this is inference. We do not have to adopt
 the Jesuitical principle that the end justifies the means in
 order to see shrewdness and hard sense in what Paul said and did.
 Paul knew, of course, that the Sanhedrin was nearly evenly
 divided between Pharisees and Sadducees, for he himself had been
 a Pharisee. \\I am a Pharisee, a son of Pharisees\\ (\\Eg Pharisaios\\
 \\eimi huios Pharisain\\). This was strictly true as we know from
 his Epistles
 # Php 3:5
 \\Touching the hope and resurrection of the dead I am called in\\
 \\question\\ (\\peri elpidos kai anastases nekrn krinomai\\). This was
 true also and this is the point that Paul mentions in
 # 24:21
 His failure to mention again the fact that he was a Pharisee
 throws no discredit on Luke's report here. The chief point of
 difference between Pharisees and Sadducees was precisely this
 matter of the resurrection. And this was Paul's cardinal doctrine
 as a Christian minister. It was this fact that convinced him that
 Jesus was the Messiah and was "the very centre of his faith"
 (Page) and of his preaching. It was not a mere trick for Paul to
 proclaim this fact here and so divide the Sanhedrin. As a matter
 of fact, the Pharisees held aloof when the Sadducees persecuted
 Peter and the other apostles for preaching resurrection in the
 case of Jesus and even Gamaliel threw cold water on the effort to
 punish them for it
 # Ac 5:34-39
 So then Paul was really recurring to the original cleavage on
 this point and was able to score a point against the Sadducees as
 Gamaliel, his great teacher, had done before him. Besides, "Paul
 and Pharisaism seem to us such opposite ideas that we often
 forget that to Paul Christianity was the natural development of
 Judaism" (Page). Paul shows this in
 # Ga 3; Ro 9-11

04597
 \\When he had so said\\ (\\touto autou lalountos\\). Genitive absolute of
 present participle (Westcott and Hort) rather than aorist
 (\\eipontos\\). While he was saying this. \\A dissension\\ (\\stasis\\). This
 old word for standing or station
 # Heb 9:8
 from \\histmi\\, to place, we have seen already to mean insurrection
 # Ac 19:40
 which see). Here it is strife as in
 # 15:2
 \\Was divided\\ (\\eschisth\\).
 See note on "Ac 14:4"

04598
 \\There is no resurrection, neither angel, nor spirit\\ (\\m einai\\
 \\anastasin mte aggelon mte pneuma\\). Infinitive with negative \\m\\
 in indirect assertion. These points constitute the chief
 doctrinal differences between the Pharisees and the Sadducees.
 \\Both\\ (\\amphotera\\). Here used though three items of belief are
 mentioned as in
 # 19:16
 where the seven sons of Sceva are thus described. This idiom is
 common enough in papyri and Byzantine Greek (Robertson,
 _Grammar_, p. 745).

04599
 \\Strove\\ (\\diemachonto\\). Imperfect middle of \\diamachomai\\, old Attic
 verb, to fight it out (between, back and forth, fiercely). Here
 only in the N.T. It was a lively scrap and Luke pictures it as
 going on. The Pharisees definitely take Paul's side. \\And what if\\
 \\a spirit hath spoken to him or an angel?\\ (\\ei de pneuma elalsen\\
 \\auti  aggelos?\\). This is aposiopesis, not uncommon in the N.T.,
 as in
 # Lu 13:9; Joh 6:62
 (Robertson, _Grammar_, p. 1203). See one also in
