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] 25:23 {When Agrippa was come and Bernice} (\elthontos tou Agrippa kai t•s Bernik•s\). Genitive absolute, the participle agreeing in number and gender (masculine singular, \elthontos\) with \Agrippa\, \Bernik•s\ being added as an afterthought. {With great pomp} (\meta poll•s phantasias\). \Phantasia\ is a _Koin•_ word (Polybius, Diodorus, etc.) from the old verb \phantaz•\ (Heb 12:21) and it from \phain•\, common verb to show, to make an appearance. This is the only N.T. example of \phantasia\, though the kindred common word \phantasma\ (appearance) occurs twice in the sense of apparition or spectre (Mt 14:26; Mr 6:49). Herodotus (VII. 10) used the verb \phantaz•\ for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. {Into the place of hearing} (\eis to akroat•rion\). From \akroaomai\ (to be a hearer) and, like the Latin _auditorium_, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other _Koin•_ writers. The hearing was "semi-official" (Page) as is seen in verse 26. {With the chief captains} (\sun te chiliarchois\). \Chiliarchs\, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. {And the principal men of the city} (\kai andrasin tois kat' exoch•n\). The use of \kat' exoch•n\, like our French phrase _par excellence_, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's _Vocabulary_). \Exoch•\ in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." {At the command of Festus} (\keleusantos tou Ph•stou\). Genitive absolute again, "Festus having commanded." 25:24 {Which are here present with us} (\hoi sunparontes h•min\). Present articular participle of \sunpareimi\ (only here in N.T.) with associative instrumental case \h•min\. {Made suit to me} (\enetuchon moi\). Second aorist active indicative of \entugchan•\, old verb to fall in with a person, to go to meet for consultation or supplication as here. Common in old Greek and _Koin•_. Cf. Ro 8:27,34. See \enteuxis\ (petition) 1Ti 2:1. Papyri give many examples of the technical sense of \enteuxis\ as petition (Deissmann, _Bible Studies_, p. 121). Some MSS. have http://www.ccel.org/r/robertson_at/wordpictures/htm/AC25.RWP.html (11 of 13) [28/08/2004 09:07:57 a.m.]
Word Pictures in the NT [Acts: Chapter 25] plural here \enetuchon\ rather than the singular \enetuchen\. {Crying} (\bo•ntes\). Yelling and demanding with loud voices. {That he ought not to live any longer} (\m• dein auton z•in m•keti\). Indirect command (demand) with the infinitive \dein\ for \dei\ (it is necessary). The double negative (\m•--m•keti\) with \z•in\ intensifies the demand. 25:25 {But I found} (\eg• de katelabom•n\). Second aorist middle of \katalamban•\, to lay hold of, to grasp, to comprehend as in 4:13; 10:34. {That he had committed nothing worthy of death} (\m•den axion auton thanatou peprachenai\). Perfect active infinitive of \prass•\ in indirect assertion with negative \m•\ and accusative \auton\ of general reference, the usual idiom. Verse 25 repeats the statement in verse 21, perhaps for the benefit of the assembled dignitaries. 25:26 {No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall•\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9 about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\t•i kuri•i\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Ner•nos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in 1Co 12:3 that "no one is able to say \Kurios I•sous\ except in the Holy Spirit" (cf. also Php 2:11). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' hum•n\). The whole company. In no sense a new trial, but an examination in the presence of these http://www.ccel.org/r/robertson_at/wordpictures/htm/AC25.RWP.html (12 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 />
25:23 {When Agrippa was come and Bernice} (\elthontos tou Agrippa<br />
kai t•s Bernik•s\). Genitive absolute, <strong>the</strong> participle agree<strong>in</strong>g <strong>in</strong><br />
number and gender (mascul<strong>in</strong>e s<strong>in</strong>gular, \elthontos\) with<br />
\Agrippa\, \Bernik•s\ be<strong>in</strong>g added as an afterthought. {With great<br />
pomp} (\meta poll•s phantasias\). \Phantasia\ is a _Ko<strong>in</strong>•_ word<br />
(Polybius, Diodorus, etc.) from <strong>the</strong> old verb \phantaz•\ (Heb<br />
12:21) and it from \pha<strong>in</strong>•\, common verb to show, to make an<br />
appearance. This is <strong>the</strong> only N.T. example of \phantasia\, though<br />
<strong>the</strong> k<strong>in</strong>dred common word \phantasma\ (appearance) occurs twice <strong>in</strong><br />
<strong>the</strong> sense of apparition or spectre (Mt 14:26; Mr 6:49).<br />
Herodotus (VII. 10) used <strong>the</strong> verb \phantaz•\ for a showy parade.<br />
Festus decided to gratify <strong>the</strong> wish of Agrippa by mak<strong>in</strong>g <strong>the</strong><br />
"hear<strong>in</strong>g" of Paul <strong>the</strong> prisoner (verse 22) an occasion for<br />
pay<strong>in</strong>g a compliment to Agrippa (Rackham) by a public ga<strong>the</strong>r<strong>in</strong>g of<br />
<strong>the</strong> notables <strong>in</strong> Caesarea. Festus just assumed that Paul would<br />
fall <strong>in</strong> with this plan for a grand enterta<strong>in</strong>ment though he did<br />
not have to do it. {Into <strong>the</strong> place of hear<strong>in</strong>g} (\eis to<br />
akroat•rion\). From \akroaomai\ (to be a hearer) and, like <strong>the</strong><br />
Lat<strong>in</strong> _auditorium_, <strong>in</strong> Roman law means <strong>the</strong> place set aside for<br />
hear<strong>in</strong>g, and decid<strong>in</strong>g cases. Here only <strong>in</strong> <strong>the</strong> N.T. Late word,<br />
several times <strong>in</strong> Plutarch and o<strong>the</strong>r _Ko<strong>in</strong>•_ writers. The hear<strong>in</strong>g<br />
was "semi-official" (Page) as is seen <strong>in</strong> verse 26. {With <strong>the</strong><br />
chief capta<strong>in</strong>s} (\sun te chiliarchois\). \Chiliarchs\, each a<br />
leader of a thousand. There were five cohorts of soldiers<br />
stationed <strong>in</strong> Caesarea. {And <strong>the</strong> pr<strong>in</strong>cipal men of <strong>the</strong> city} (\kai<br />
andras<strong>in</strong> tois kat' exoch•n\). The use of \kat' exoch•n\, like our<br />
French phrase _par excellence_, occurs here only <strong>in</strong> <strong>the</strong> N.T., and<br />
not <strong>in</strong> <strong>the</strong> ancient Greek, but it is found <strong>in</strong> <strong>in</strong>scriptions of <strong>the</strong><br />
first century A.D. (Moulton and Milligan's _Vocabulary_).<br />
\Exoch•\ <strong>in</strong> medical writers is any protuberance or swell<strong>in</strong>g. Cf.<br />
our phrase "outstand<strong>in</strong>g men." {At <strong>the</strong> command of Festus}<br />
(\keleusantos tou Ph•stou\). Genitive absolute aga<strong>in</strong>, "Festus<br />
hav<strong>in</strong>g commanded."<br />
25:24 {Which are here present with us} (\hoi sunparontes h•m<strong>in</strong>\).<br />
Present articular participle of \sunpareimi\ (only here <strong>in</strong> N.T.)<br />
with associative <strong>in</strong>strumental case \h•m<strong>in</strong>\. {Made suit to me}<br />
(\enetuchon moi\). Second aorist active <strong>in</strong>dicative of<br />
\entugchan•\, old verb to fall <strong>in</strong> with a person, to go to meet<br />
for consultation or supplication as here. Common <strong>in</strong> old Greek and<br />
_Ko<strong>in</strong>•_. Cf. Ro 8:27,34. See \enteuxis\ (petition) 1Ti 2:1.<br />
Papyri give many examples of <strong>the</strong> technical sense of \enteuxis\ as<br />
petition (Deissmann, _Bible Studies_, p. 121). Some MSS. have<br />
http://www.ccel.org/r/robertson_at/wordpictures/htm/AC25.RWP.html (11 of 13) [28/08/2004 09:07:57 a.m.]