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 22] [Table of Contents] [Previous] [Next] 22:1 {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 t•s 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. 22:2 {He spake} (\proseph•nei\). Imperfect active, was speaking. See aorist active \proseph•n•sen\ in 21:40. {They were the more http://www.ccel.org/r/robertson_at/wordpictures/htm/AC22.RWP.html (1 of 10) [28/08/2004 09:07:31 a.m.] Word Pictures in the New Testament (Acts: Chapter 22)
Word Pictures in the NT [Acts: Chapter 22] quiet} (\m•llon pareschon h•suchian\). Literally, The more (\m•llon\) they furnished or supplied (second aorist active indicative of \parech•\) quietness (\h•suchian\, old word, in the N.T. only here and 2Th 3:12; 1Ti 2:11ff.). 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•, h•suchaz•\) 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. 22:3 {I am a Jew} (\Eg• eimi an•r Ioudaios\). Note use of \Eg•\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in Ac 26:4f.; 2Co 11:22; Ga 1:14; Php 3:4-7. {Born} (\gegenn•menos\). 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, 7:20ff., 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 Gamali•l\). 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 5:34ff. 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 12:6f. {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 http://www.ccel.org/r/robertson_at/wordpictures/htm/AC22.RWP.html (2 of 10) [28/08/2004 09:07:31 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Acts: Chapter 22]<br />
[Table of Contents]<br />
[Previous] [Next]<br />
22:1 {Brethren and fa<strong>the</strong>rs} (\Andres adelphoi kai pateres\) Men,<br />
brethren, and fa<strong>the</strong>rs. The very language used by Stephen (7:2)<br />
when arraigned before <strong>the</strong> Sanhedr<strong>in</strong> with Paul <strong>the</strong>n present. Now<br />
Paul faces a Jewish mob on <strong>the</strong> same charges brought aga<strong>in</strong>st<br />
Stephen. These words are those of courtesy and dignity (_amoris<br />
et honoris nom<strong>in</strong>a_, Page). These men were Paul's bro<strong>the</strong>r Jews and<br />
were (many of <strong>the</strong>m) official representatives of <strong>the</strong> people<br />
(Sanhedrists, priests, rabbis). Paul's purpose is conciliatory,<br />
he employs "his ready tact" (Rackham). {The defence which I now<br />
make unto you} (\mou t•s pros humas nuni apologias\). Literally,<br />
My defence to you at this time. \Nuni\ is a sharpened form (by<br />
\-i\) of \nun\ (now), just now. The term \apologia\ (apology) is<br />
not our use of <strong>the</strong> word for apologiz<strong>in</strong>g for an offence, but <strong>the</strong><br />
orig<strong>in</strong>al sense of defence for his conduct, his life. It is an old<br />
word from \apologeomai\, to talk oneself off a charge, to make<br />
defence. It occurs also <strong>in</strong> Ac 25:16 and <strong>the</strong>n also <strong>in</strong> 1Co 9:3;<br />
2Co 7:11; Php 1:7,16; 2Ti 4:16; 1Pe 3:15. Paul uses it aga<strong>in</strong> <strong>in</strong><br />
Ac 25:16 as here about his defence aga<strong>in</strong>st <strong>the</strong> charges made by<br />
<strong>the</strong> Jews from Asia. He is suspected of be<strong>in</strong>g a renegade from <strong>the</strong><br />
Mosaic law and charged with specific acts connected with <strong>the</strong><br />
alleged profanation of <strong>the</strong> temple. So Paul speaks <strong>in</strong> Aramaic and<br />
recites <strong>the</strong> actual facts connected with his change from Judaism<br />
to Christianity. The facts make <strong>the</strong> strongest argument. He first<br />
recounts <strong>the</strong> well-known story of his zeal for Judaism <strong>in</strong> <strong>the</strong><br />
persecution of <strong>the</strong> Christians and shows why <strong>the</strong> change came. Then<br />
he gives a summary of his work among <strong>the</strong> Gentiles and why he came<br />
to Jerusalem this time. He answers <strong>the</strong> charge of enmity to <strong>the</strong><br />
people and <strong>the</strong> law and of desecration of <strong>the</strong> temple. It is a<br />
speech of great skill and force, delivered under remarkable<br />
conditions. The one <strong>in</strong> chapter Ac 26 covers some of <strong>the</strong> same<br />
ground, but for a slightly different purpose as we shall see. For<br />
a discussion of <strong>the</strong> three reports <strong>in</strong> Acts of Paul's conversion<br />
see chapter Ac 9. Luke has not been careful to make every<br />
detail correspond, though <strong>the</strong>re is essential agreement <strong>in</strong> all<br />
three.<br />
22:2 {He spake} (\proseph•nei\). Imperfect active, was speak<strong>in</strong>g.<br />
See aorist active \proseph•n•sen\ <strong>in</strong> 21:40. {They were <strong>the</strong> more<br />
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> <strong>New</strong> <strong>Testament</strong><br />
(Acts: Chapter 22)