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 25] 25:7 {When he was come} (\paragenomenou autou\). Genitive absolute of common verb \paraginomai\ (cf. 24:24). {Which had come down} (\hoi katabeb•kotes\). Perfect active participle of \katabain•\. They had come down on purpose at the invitation of Festus (verse 5), and were now ready. {Stood round about him} (\periest•san auton\). Second aorist (ingressive) active (intransitive) of \periist•mi\, old verb, "Took their stand around him," "_periculum intentantes_" (Bengel). Cf. Lu 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. {Bringing against him} (\katapherontes\). Bearing down on. See on ¯20:9; 26:10, only N.T. examples of this ancient verb. {Many and grievous charges} (\polla kai barea aiti•mata\). This word \aiti•ma\ for old form \aitiama\ is found in one papyrus (Moulton and Milligan's _Vocabulary_) in sense of "blame." But the charges were no "heavier" than those made by Tertullus (24:5-8). Paul's reply proves this and they were also probably on court record (Furneaux). See this adjective \barus\ (heavy) used with \lukoi\ (wolves) in 20:29. {Which they could not prove} (\ha ouk ischuon apodeixai\). Imperfect active of \ischu•\, to have strength or power as in 19:16,20. Repetition and reiteration and vehemence took the place of proof (\apodeixai\, first aorist active infinitive of \apodeiknumi\, to show forth, old verb, in N.T. only here, Ac 2:22 which see and 1Co 4:9). 25:8 {While Paul said in his defence} (\tou Paulou apologoumenou\). Genitive absolute again, present middle participle of \apologeomai\, old verb to make defence as in 19:33; 24:10; 26:1,2. The recitative \hoti\ of the Greek before a direct quotation is not reproduced in English. {Have I sinned at all} (\ti h•marton\). Constative aorist active indicative of \hamartan•\, to miss, to sin. The \ti\ is cognate accusative (or adverbial accusative). Either makes sense. Paul sums up the charges under the three items of law of the Jews, the temple, the Roman state (Caesar). This last was the one that would interest Festus and, if proved, would render Paul guilty of treason (\majestas\). Nero was Emperor A.D. 54-68, the last of the emperors with any hereditary claim to the name "Caesar." Soon it became merely a title like Kaiser and Czar (modern derivatives). In Acts only "Caesar" and "Augustus" are employed for the Emperor, not "King" (\Basileus\) as from the time of Domitian. Paul's denial is complete and no proof had been presented. Luke http://www.ccel.org/r/robertson_at/wordpictures/htm/AC25.RWP.html (3 of 13) [28/08/2004 09:07:57 a.m.]
Word Pictures in the NT [Acts: Chapter 25] was apparently present at the trial. 25:9 {Desiring to gain favour with the Jews} (\thel•n tois Ioudaiois charin katathesthai\). Precisely the expression used of Felix by Luke in 24:27 which see. Festus, like Felix, falls a victim to fear of the Jews. {Before me} (\ep' emou\). Same use of \epi\ with the genitive as in 23:30; 24:19,21. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (verse 3). He added the words "\ep' emou\" (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem "be judged of these things before me," in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice (\me presente\). Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw. 25:10 {I am standing before Caesar's judgment-seat} (\Hest•s epi tou b•matos Kaisaros eimi\). Periphrastic present perfect indicative (\hest•s eimi\), second perfect participle \hest•s\ of \hist•mi\ (intransitive). Paul means to say that he is a Roman citizen before a Roman tribunal. Festus was the representative of Caesar and had no right to hand him over to a Jewish tribunal. Festus recognized this by saying to Paul "wilt thou" (\theleis\). {Where I ought to be judged} (\hou me dei krinesthai\). Rather, "Where I must be judged," for \dei\ expresses necessity (it is necessary). Paul exposes the conduct of Festus with merciless precision. {As thou also very well knowest} (\h•s kai su kallion http://www.ccel.org/r/robertson_at/wordpictures/htm/AC25.RWP.html (4 of 13) [28/08/2004 09:07:57 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Acts: Chapter 25]<br />
was apparently present at <strong>the</strong> trial.<br />
25:9 {Desir<strong>in</strong>g to ga<strong>in</strong> favour with <strong>the</strong> Jews} (\<strong>the</strong>l•n tois<br />
Ioudaiois char<strong>in</strong> kata<strong>the</strong>sthai\). Precisely <strong>the</strong> expression used of<br />
Felix by Luke <strong>in</strong> 24:27 which see. Festus, like Felix, falls a<br />
victim to fear of <strong>the</strong> Jews. {Before me} (\ep' emou\). Same use of<br />
\epi\ with <strong>the</strong> genitive as <strong>in</strong> 23:30; 24:19,21. Festus, see<strong>in</strong>g<br />
that it was unjust to condemn Paul and yet disadvantageous to<br />
absolve him (Blass), now makes <strong>the</strong> very proposal to Paul that <strong>the</strong><br />
rulers had made to him <strong>in</strong> Jerusalem (verse 3). He added <strong>the</strong><br />
words "\ep' emou\" (before me) as if to <strong>in</strong>sure Paul of justice.<br />
If Festus was unwill<strong>in</strong>g to give Paul justice <strong>in</strong> Caesarea where<br />
his regular court held forth, what assurance was <strong>the</strong>re that<br />
Festus would give it to him at Jerusalem <strong>in</strong> <strong>the</strong> atmosphere of<br />
<strong>in</strong>tense hostility to Paul? Only two years ago <strong>the</strong> mob, <strong>the</strong><br />
Sanhedr<strong>in</strong>, <strong>the</strong> forty conspirators had tried to take his life <strong>in</strong><br />
Jerusalem. Festus had no more courage to do right than Felix,<br />
however plausible his language might sound. Festus also, while<br />
want<strong>in</strong>g Paul to th<strong>in</strong>k that he would <strong>in</strong> Jerusalem "be judged of<br />
<strong>the</strong>se th<strong>in</strong>gs before me," <strong>in</strong> reality probably <strong>in</strong>tended to turn<br />
Paul over to <strong>the</strong> Sanhedr<strong>in</strong> <strong>in</strong> order to please <strong>the</strong> Jews, probably<br />
with Festus present also to see that Paul received justice (\me<br />
presente\). Festus possibly was surprised to f<strong>in</strong>d that <strong>the</strong><br />
charges were chiefly aga<strong>in</strong>st Jewish law, though one was aga<strong>in</strong>st<br />
Caesar. It was not a mere change of venue that Paul sensed, but<br />
<strong>the</strong> utter unwill<strong>in</strong>gness of Festus to do his duty by him and his<br />
will<strong>in</strong>gness to connive at Jewish vengeance on Paul. Paul had<br />
faced <strong>the</strong> mob and <strong>the</strong> Sanhedr<strong>in</strong> <strong>in</strong> Jerusalem, two years of<br />
trickery at <strong>the</strong> hands of Felix <strong>in</strong> Caesarea, and now he is<br />
confronted by <strong>the</strong> bland chicanery of Festus. It is too much, <strong>the</strong><br />
last straw.<br />
25:10 {I am stand<strong>in</strong>g before Caesar's judgment-seat} (\Hest•s epi<br />
tou b•matos Kaisaros eimi\). Periphrastic present perfect<br />
<strong>in</strong>dicative (\hest•s eimi\), second perfect participle \hest•s\ of<br />
\hist•mi\ (<strong>in</strong>transitive). Paul means to say that he is a Roman<br />
citizen before a Roman tribunal. Festus was <strong>the</strong> representative of<br />
Caesar and had no right to hand him over to a Jewish tribunal.<br />
Festus recognized this by say<strong>in</strong>g to Paul "wilt thou" (\<strong>the</strong>leis\).<br />
{Where I ought to be judged} (\hou me dei kr<strong>in</strong>esthai\). Ra<strong>the</strong>r,<br />
"Where I must be judged," for \dei\ expresses necessity (it is<br />
necessary). Paul exposes <strong>the</strong> conduct of Festus with merciless<br />
precision. {As thou also very well knowest} (\h•s kai su kallion<br />
http://www.ccel.org/r/robertson_at/wordpictures/htm/AC25.RWP.html (4 of 13) [28/08/2004 09:07:57 a.m.]