Word Pictures in the New Testament - David Cox
Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox
Word Pictures in the NT [Acts: Chapter 28] absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. So he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in 26:9, not preposition as in 7:10; 8:32. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poi•sas\ as in verse 4 (\dias•thenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolum•n paredoth•n eis tas cheiras t•n Romai•n\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first. 28:18 {When they had examined me} (\anakrinantes me\). First aorist active participle of \anakrin•\, the same verb used already in 24:8; 25:6,26 of the judicial examinations by Felix and Festus. {Desired} (\eboulonto\). Imperfect middle of attempted action or picture of their real attitude. This is a correct statement as the words of both Felix and Festus show. {Because there was} (\dia to--huparchein\). Accusative case with \dia\ (causal use) with the articular infinitive, "Because of the being no cause of death in me" (\en emoi\, in my case, \aitia\, usual word for crime or charge of crime). 28:19 {When the Jews spake against it} (\antilegont•n t•n Ioudai•n\). Genitive absolute again, \antilegont•n\ (\antileg•\) common verb for speaking against as in 13:45. _Clementer dicit_ (Bengel). "The word is a mild one to describe the bitter enmity of the Jews" (Knowling). {I was constrained} (\•nagkasth•n\). "I was compelled," first aorist passive indicative of \anagkaz•\, the very word used of Paul's efforts to get the Christians to blaspheme (26:11) which see. Paul was compelled to appeal to Caesar (see 25:11,12 for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. {Not that I had aught to accuse my nation of} (\ouch h•s tou ethnous mou ech•n ti kat•gorein\). This use of \h•s\ with a participle http://www.ccel.org/r/robertson_at/wordpictures/htm/AC28.RWP.html (8 of 11) [28/08/2004 09:08:26 a.m.]
Word Pictures in the NT [Acts: Chapter 28] (\ech•n\) is common in Greek for the alleged reason. The genitive case with the infinitive \kat•gorein\ is regular. Paul says \ethnos\ instead of \laos\ as in 24:17; 26:4. 28:20 {Did I intreat} (\parekalesa\). Did I invite you. {Because of the hope of Israel} (\heineken t•s elpidos tou Israel\). Genitive with preposition \heineken\. The hope of the Messiah is his point as in 26:6. {I am bound with this chain} (\t•n halusin taut•n perikeimai\). This old verb means to lie around as in Lu 17:2; Heb 12:1. But it is also used as the passive of \peritith•mi\, to place around with the accusative of \peritith•mi\ retained. It is a transitive passive. Paul does not lie around the chain, but the chain lies around him, a curious reversal of the imagery (Robertson, _Grammar_, p. 815). 28:21 {Letters} (\grammata\). Official documents from the Sanhedrin about the charges against Paul. {Any harm of thee} (\ti peri sou pon•ron\). {Evil} (\pon•ron\). The three aorists (\edexametha, ap•ggeilen, elal•sen\) cover the past. These Jews do not mean to say that they had never heard of Paul. It is hardly likely that they had heard of his appeal to Caesar, "for how could the news have reached Rome before Paul?" (Page). 28:22 {But we desire} (\axioumen de\). Old verb \axio•\, to deem worthy, to think right or proper as in 15:38 which see. They think it only fair to hear Paul's side of his case. {Concerning this sect} (\peri t•s hairese•s taut•s\). Paul had identified Christianity with Judaism (verse 20) in its Messianic hope. The language seems to imply that the number of Christians in Rome was comparatively small and mainly Gentile. If the edict of Claudius for the expulsion of the Jews from Rome (Ac 18:2) was due to disturbance over Christ (\Chr•stus\), then even in Rome the Jews had special reason for hostility towards Christians. {Everywhere spoken against} (\pantachou antilegetai\). Cf. verse 19. The line of cleavage between Jew and Christian was now sharply drawn everywhere. 28:23 {Appointed} (\taxamenoi\). First aorist middle participle of \tass•\. Formal arrangement as in Mt 28:16 when Jesus appointed the mountain for his meeting in Galilee. {In great number} (\pleiones\). Comparative of \polus\, "more than a few." {Expounded} (\exetitheto\). Imperfect middle of \ektith•mi\, to set forth, as in 11:4; 18:26. He did it with detail and care and spent all day at it, "from morning till evening" (\apo pr•i http://www.ccel.org/r/robertson_at/wordpictures/htm/AC28.RWP.html (9 of 11) [28/08/2004 09:08:26 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Acts: Chapter 28]<br />
absolute aga<strong>in</strong>. Paul could not go to <strong>the</strong> synagogue, as his custom<br />
was, be<strong>in</strong>g a bound prisoner. So he <strong>in</strong>vited <strong>the</strong> Jewish leaders to<br />
come to his lodg<strong>in</strong>g and hear his explanation of his presence <strong>in</strong><br />
Rome as a prisoner with an appeal to Caesar. He is anxious that<br />
<strong>the</strong>y may understand that this appeal was forced upon him by<br />
Festus follow<strong>in</strong>g Felix and lot because he has come to make an<br />
attack on <strong>the</strong> Jewish people. He was sure that false reports had<br />
come to Rome. These non-Christian Jews accepted Paul's<br />
<strong>in</strong>vitation. {Noth<strong>in</strong>g aga<strong>in</strong>st} (\ouden enantion\). Adjective here<br />
as <strong>in</strong> 26:9, not preposition as <strong>in</strong> 7:10; 8:32. From \en\ and<br />
\antios\ (\anti\), face to face. Concessive participle \poi•sas\<br />
as <strong>in</strong> verse 4 (\dias•<strong>the</strong>nta\) which see. {Yet was I delivered<br />
prisoner from Jerusalem <strong>in</strong>to <strong>the</strong> hands of <strong>the</strong> Romans} (\desmios<br />
ex Ierosolum•n paredoth•n eis tas cheiras t•n Romai•n\). This<br />
condensed statement does not expla<strong>in</strong> how he "was delivered," for<br />
<strong>in</strong> fact <strong>the</strong> Jews were try<strong>in</strong>g to kill him when Lysias rescued him<br />
from <strong>the</strong> mob (22:27-36). The Jews were responsible for his<br />
be<strong>in</strong>g <strong>in</strong> <strong>the</strong> hands of <strong>the</strong> Romans, though <strong>the</strong>y had hoped to kill<br />
him first.<br />
28:18 {When <strong>the</strong>y had exam<strong>in</strong>ed me} (\anakr<strong>in</strong>antes me\). First<br />
aorist active participle of \anakr<strong>in</strong>•\, <strong>the</strong> same verb used<br />
already <strong>in</strong> 24:8; 25:6,26 of <strong>the</strong> judicial exam<strong>in</strong>ations by Felix<br />
and Festus. {Desired} (\eboulonto\). Imperfect middle of<br />
attempted action or picture of <strong>the</strong>ir real attitude. This is a<br />
correct statement as <strong>the</strong> words of both Felix and Festus show.<br />
{Because <strong>the</strong>re was} (\dia to--huparche<strong>in</strong>\). Accusative case with<br />
\dia\ (causal use) with <strong>the</strong> articular <strong>in</strong>f<strong>in</strong>itive, "Because of <strong>the</strong><br />
be<strong>in</strong>g no cause of death <strong>in</strong> me" (\en emoi\, <strong>in</strong> my case, \aitia\,<br />
usual word for crime or charge of crime).<br />
28:19 {When <strong>the</strong> Jews spake aga<strong>in</strong>st it} (\antilegont•n t•n<br />
Ioudai•n\). Genitive absolute aga<strong>in</strong>, \antilegont•n\ (\antileg•\)<br />
common verb for speak<strong>in</strong>g aga<strong>in</strong>st as <strong>in</strong> 13:45. _Clementer dicit_<br />
(Bengel). "The word is a mild one to describe <strong>the</strong> bitter enmity<br />
of <strong>the</strong> Jews" (Knowl<strong>in</strong>g). {I was constra<strong>in</strong>ed} (\•nagkasth•n\). "I<br />
was compelled," first aorist passive <strong>in</strong>dicative of \anagkaz•\,<br />
<strong>the</strong> very word used of Paul's efforts to get <strong>the</strong> Christians to<br />
blaspheme (26:11) which see. Paul was compelled to appeal to<br />
Caesar (see 25:11,12 for this phrase), unless Paul was will<strong>in</strong>g<br />
to be <strong>the</strong> victim of Jewish hate when he had done no wrong. {Not<br />
that I had aught to accuse my nation of} (\ouch h•s tou ethnous<br />
mou ech•n ti kat•gore<strong>in</strong>\). This use of \h•s\ with a participle<br />
http://www.ccel.org/r/robertson_at/wordpictures/htm/AC28.RWP.html (8 of 11) [28/08/2004 09:08:26 a.m.]