26:1 {Thou art permitted} (\epitrepetai soi\). Literally, It is
permitted thee. As if Agrippa were master of ceremonies instead
of Festus. Agrippa as a king and guest presides at the grand
display while Festus has simply introduced Paul. {For thyself}
(\huper seautou\). Some MSS. have \peri\ (concerning). Paul is
allowed to speak in his own behalf. No charges are made against
him. In fact, Festus has admitted that he has no real proof of
any charges. {Stretched forth his hand} (\ekteinas tēn cheira\).
Dramatic oratorical gesture (not for silence as in 12:17;
13:16) with the chain still upon it (verse 29) linking him to
the guard. First aorist active participle of \ekteinō\, to
stretch out. {Made his defence} (\apelogeito\). Inchoative
imperfect of \apologeomai\ (middle), "began to make his defence."
This is the fullest of all Paul's defences. He has no word of
censure of his enemies or of resentment, but seizes the
opportunity to preach Christ to such a distinguished company
which he does with "singular dignity" (Furneaux). He is now
bearing the name of Christ "before kings" (Ac 9:15). In general
Paul follows the line of argument of the speech on the stairs
(chapter Ac 22).

26:2 {I think myself happy} (\hēgēmai emauton makarion\). See on
¯Mt 5:3 for \makarios\. Blass notes that Paul, like Tertullus,
begins with _captatio benevolentiae_, but _absque adulatione_. He
says only what he can truthfully speak. For \hēgēmai\ see Php
3:7; 1Ti 6:1 (perfect middle indicative of \hēgeomai\), I have
considered. {That I am to make my defence} (\mellōn
apologeisthai\). Literally, "being about to make my defence."
{Whereof I am accused} (\hōn egkaloumai\). Genitive with
\egkaloumai\ as in 19:40 or by attraction from accusative of
relative (\ha\) to case of antecedent (\pantōn\).

26:3 {Especially because thou art expert} (\malista gnōstēn onta
se\). Or like the margin, "because thou art especially expert,"
according as \malista\ is construed. \Gnōstēn\ is from \ginōskō\
and means a knower, expert, connoisseur. Plutarch uses it and
Deissmann (_Light_, etc., p. 367) restores it in a papyrus.
Agrippa had the care of the temple, the appointment of the high
priest, and the care of the sacred vestments. But the accusative
\onta se\ gives trouble here coming so soon after \sou\ (genitive
with \epi\). Some MSS. insert \epistamenos\ or \eidōs\ (knowing)
but neither is genuine. Page takes it as "governed by the sense
of thinking or considering." Knowling considers it an
anacoluthon. Buttmann held it to be an accusative absolute after
the old Greek idiom. \Tuchon\ is such an instance though used as
an adverb (1Co 16:6). It is possible that one exists in Eph
1:18. See other examples discussed in Robertson's _Grammar_, pp.
490f. {Customs and questions} (\ethōn te kai zētēmatōn\). Both
_consuetudinum in practicis_ and _quaestionum in theoreticis_
(Bengel). Agrippa was qualified to give Paul an understanding and
a sympathetic hearing. Paul understands perfectly the grand-stand
play of the whole performance, but he refused to be silent and
chose to use this opportunity, slim as it seemed, to get a fresh
hearing for his own case and to present the claims of Christ to
this influential man. His address is a masterpiece of noble
apologetic. {Patiently} (\makrothumōs\). Adverb from
\makrothumos\. Only here in the N.T., though \makrothumia\ occurs
several times. Vulgate has _longanimiter_. Long spirit,
endurance, opposite of impatience. So Paul takes his time.

26:4 {My manner of life} (\tēn men oun biōsin mou\). With \men
oun\ Paul passes from the _captatio benevolentiae_ (verses 1,2)
"to the _narratio_ or statement of his case" (Page). \Biōsis\ is
from \bioō\ (1Pe 4:2) and that from \bios\ (course of life).
This is the only instance of \biōsis\ yet found except the
Prologue (10) of Ecclesiasticus and an inscription given in
Ramsay's _Cities and Bishoprics of Phrygia_, Vol II, p. 650.
{Know} (\isāsi\). Literary form instead of the vernacular _Koinē_
\oidasin\. Paul's early life in Tarsus and Jerusalem was an open
book to all Jews.

26:5 {Having knowledge of me from the first} (\proginōskontes me
anōthen\). Literally, "knowing me beforehand" (both \pro\ and
\anōthen\), from the beginning of Paul's public education in
Jerusalem (Knowling). Cf. 2Pe 3:17. {If they be willing to
testify} (\ean thelōsin marturein\). Condition of third class
(\ean\ and subjunctive). A neat turning of the tables on the
distinguished audience about Paul's Jerusalem reputation before
his conversion. {After the straitest sect} (\tēn akribestatēn
hairesin\). This is a true superlative (not elative) and one of
the three (also \hagiōtatos\, Jude 1:20, \timiōtatos\ Re
18:12; 21:11) superlatives in \-tatos\ in the N.T. (Robertson,
_Grammar_, pp. 279f., 670), though common enough in the LXX and
the papyri. \Hairesin\ (choosing) is properly used here with
Pharisees (Josephus, _Life_, 38). {Religion} (\thrēskeias\). From
\thrēskeuō\ and this from \thrēskos\ (Jas 1:26), old word for
religious worship or discipline, common in the papyri and
inscriptions (Moulton and Milligan's _Vocabulary_) for reverent
worship, not mere external ritual. In N.T. only here, Jas
1:26f.; Col 2:18. {I lived a Pharisee} (\ezēsa Pharisaios\).
Emphatic position. Paul knew the rules of the Pharisees and
played the game to the full (Ga 1:14; Php 3:5f.). The Talmud
makes it plain what the life of a Pharisee was. Paul had become
one of the leaders and stars of hope for his sect.

26:6 {And now} (\kai nun\). Sharp comparison between his youth
and the present. {To be judged for the hope} (\ep'
elpidi--krinomenos\). The hope of the resurrection and of the
promised Messiah (13:32). Page calls verses 6-8 a parenthesis
in the course of Paul's argument by which he shows that his life
in Christ is a real development of the best in Pharisaism. He
does resume his narrative in verse 9, but verses 6-8 are the
core of his defence already presented in Ga 3; Ro 9-11 where he
proves that the children of faith are the real seed of Abraham.

26:7 {Our twelve tribes} (\to dōdekaphulon hēmōn\). A word found
only here in N.T. and in Christian and Jewish writings, though
\dōdekamēnon\ (twelve month) is common in the papyri and
\dekaphulos\ (ten tribes) in Herodotus. Paul's use of this word
for the Jewish people, like Jas 1:1 (\tais dōdeka phulais\, the
twelve tribes), shows that Paul had no knowledge of any "lost ten
tribes." There is a certain national pride and sense of unity in
spite of the dispersion (Page). {Earnestly} (\en ekteneiāi\). A
late word from \ekteinō\, to stretch out, only here in N.T., but
in papyri and inscriptions. Page refers to Simeon and Anna (Lu
2:25-28) as instances of Jews looking for the coming of the
Messiah. Note the accusative of \nukta kai hēmeran\ as in
20:31. {Hope to attain} (\elpizei katantēsai\). This Messianic
hope had been the red thread running through Jewish history.
Today, alas, it is a sadly worn thread for Jews who refuse to see
the Messiah in Jesus. {I am accused by Jews} (\egkaloumai hupo
Ioudaiōn\). The very word used in 23:28 (\enekaloun\) which
see, and by Jews of all people in the world whose mainspring was
this very "hope." It is a tremendously effective turn.

26:8 {Incredible with you} (\apiston par' humin\). This old word
\apiston\ (\a\ privative and \pistos\) means either unfaithful
(Lu 12:46), unbelieving (Joh 20:27), or unbelievable as
here). Paul turns suddenly from Agrippa to the audience (\par'
humin\, plural), most of whom were probably Gentiles and scouted
the doctrine of the resurrection as at Athens (17:32). {If God
doth raise the dead} (\ei ho theos nekrous egeirei\). Condition
of the first class assuming that God does raise dead people. Only
God can do it. This rhetorical question needs no answer, though
the narrative resumed in verse 9 does it in a way.

26:9 {I verily thought with myself} (\egō men oun edoxa
emautōi\). Personal construction instead of the impersonal, a
touch of the literary style. Paul's "egoism" is deceived as so
often happens. {I ought} (\dein\). Infinitive the usual
construction with \dokeō\. Necessity and a sense of duty drove
Paul on even in this great sin (see on ¯23:1), a common failing
with persecutors. {Contrary} (\enantia\). Old word (adjective),
over against, opposite (Ac 27:4), then hostile to as here.

26:10 {I both shut up many} (\pollous te katekleisa\). Effective
aorist active of \katakleiō\, old word to shut down like a trap
door, in N.T. only here and Lu 3:20. Double use of \te\
(both--and). {Having received authority from the chief priests}
(\tēn para tōn archiereōn exousian labōn\). "The authority," he
says. Paul was the official persecutor of the saints under the
direction of the Sanhedrin. He mentions "chief priests"
(Sadducees), though a Pharisee himself. Both parties were
co-operating against the saints. {And when they were put to
death} (\anairoumenōn te autōn\). Genitive absolute with present
passive participle of \anaireō\. {I gave my vote against them}
(\katēnegka psēphon\). "I cast down my pebble" (a black one). The
ancient Greeks used white pebbles for acquittal (Re 2:17),
black ones for condemnation as here (the only two uses of the
word in the N.T.). Paul's phrase (not found elsewhere) is more
vivid than the usual \katapsēphizō\ for voting. They literally
cast the pebbles into the urn. Cf. \sumpsēphizō\ in Ac 19:19,
\sugkatapsephizo\ in Ac 1:26. If Paul's language is taken
literally here, he was a member of the Sanhedrin and so married
when he led the persecution. That is quite possible, though he
was not married when he wrote 1Co 7:7f., but a widower. It is
possible to take the language figuratively for approval, but not
so natural.

26:11 {Punishing} (\timōrōn\). Old word \timōreō\ originally to
render help, to succor (\timōros\, from \timē\ and \ouros\), then
to avenge (for honour). In N.T. only here and 22:5. {I strove
to make them blaspheme} (\ēnagkazon blasphēmein\). Conative
imperfect active of \anagkazō\, old verb from \anagkē\
(necessity, compulsion). The tense, like the imperfect in Mt
3:14; Lu 1:59, leaves room to hope that Paul was not successful
in this effort, for he had already said that he brought many
"unto death" (22:4). {I persecuted} (\ediōkon\). Imperfect
active again, repeated attempts. The old verb \diōkō\ was used to
run after or chase game and then to chase enemies. The word
"persecute" is the Latin _persequor_, to follow through or after.
It is a vivid picture that Paul here paints of his success in
hunting big game, a grand heresy hunt. {Even unto foreign cities}
(\kai eis exō poleis\). We know of Damascus, and Paul evidently
planned to go to other cities outside of Palestine and may even
have done so before the fateful journey to Damascus.

26:12 {Whereupon} (\en hois\). "In which things" (affairs of
persecution), "on which errand." Cf. 24:18. Paul made them
leave Palestine (11:19) and followed them beyond it (9:2).
{With the authority and commission} (\met' exousias kai
epitropēs\). Not merely "authority" (\exousia\), but express
appointment (\epitropē\, old word, but here only in N.T., derived
from \epitropos\, steward, and that from \epitrepō\, to turn over
to, to commit).

26:13 {At midday} (\hēmeras mesēs\). Genitive of time and
idiomatic use of \mesos\, in the middle of the day, more vivid
than \mesēmbrian\ (22:6). {Above the brightness of the sun}
(\huper tēn lamprotēta tou hēliou\). Here alone not in Ac 9;
22, though implied in 9:3; 22:6, "indicating the supernatural
character of the light" (Knowling). Luke makes no effort to
harmonize the exact phrases here with those in the other accounts
and Paul here (verse 16) blends together what Jesus said to him
directly and the message of Jesus through Ananias (9:15). The
word \lamprotēs\, old word, is here alone in the N.T. {Shining
round about me} (\perilampsan me\). First aorist active
participle of \perilampō\, common _Koinē_ verb, in N.T. only here
and Lu 2:9.

26:14 {When we were all fallen} (\pantōn katapesontōn hēmōn\).
Genitive absolute with second aorist active participle of
\katapiptō\. In the Hebrew language (\tēi Ebraidi dialektōi\).
Natural addition here, for Paul is speaking in Greek, not Aramaic
as in 22:2. {It is hard for thee to kick against the goad}
(\sklēron soi pros kentra laktizein\). Genuine here, but not in
chapters 9,22. A common proverb as Aeschylus _Ag_. 1624: \Pros
kentra mē laktize\. "It is taken from an ox that being pricked
with a goad kicks and receives a severer wound" (Page). Cf. the
parables of Jesus (Mt 13:35). Blass observes that Paul's
mention of this Greek and Latin proverb is an indication of his
culture. Besides he mentions (not invents) it here rather than in
chapter 22 because of the culture of this audience. \Kentron\
means either sting as of bees (II Macc. 14:19) and so of death
(1Co 15:55) or an iron goad in the ploughman's hand as here
(the only two N.T. examples). Note plural here (goads) and
\laktizein\ is present active infinitive so that the idea is "to
keep on kicking against goads." This old verb means to kick with
the heel (adverb \lax\, with the heel), but only here in the N.T.
There is a papyrus example of kicking (\laktizō\) with the feet
against the door.

26:16 {Arise and stand} (\anastēthi kai stēthi\). "Emphatic
assonance" (Page). Second aorist active imperative of compound
verb (\anistēmi\) and simplex (\histēmi\). "Stand up and take a
stand." {Have I appeared unto thee} (\ōphthēn soi\). First aorist
passive indicative of \horaō\. See on ¯Lu 22:43. {To appoint
thee} (\procheirisasthai se\). See 3:30; 22:14 for this verb.
{Both of the things wherein thou hast seen me} (\hōn te eides
me\). The reading \me\ (not in all MSS.) makes it the object of
\eides\ (didst see) and \hōn\ is genitive of \ha\ (accusative of
general reference) attracted to the case of the unexpressed
antecedent \toutōn\. Paul is thus a personal eyewitness of the
Risen Christ (Lu 1:1; 1Co 4:1; 9:1). {And of the things wherein
I will appear unto thee} (\hōn te ophthēsomai soi\). Here again
\hōn\ is genitive of the accusative (general reference) relative
\ha\ attracted to the case of the antecedent \toutōn\ or
\ekeinōn\ as before. But \ophthēsomai\ is first future passive of
\horaō\ and cannot be treated as active or middle. Page takes it
to mean "the visions in which I shall be seen by you," the
passive form bringing out the agency of God. See those in Ac
18:9; 23:11; 2Co 12:2. The passive voice, however, like
\apekrithēn\ and \ephobēthēn\, did become sometimes transitive in
the _Koinē_ (Robertson, _Grammar_, p. 819).

26:17 {Delivering thee} (\exairoumenos se\). Present middle
participle of \exaireō\, old verb and usually so rendered, but
the old Greek also uses it for "choose" as also in LXX (Isa
48:10). The papyri give examples of both meanings and either
makes good sense here. God was continually rescuing Paul "out of
the hands of Jews and Gentiles and Paul was a chosen vessel"
(9:15). Modern scholars are also divided.

26:18 {To open} (\anoixai\). First aorist active infinitive of
purpose. {That they may turn} (\tou epistrepsai\). Another
infinitive of purpose first aorist active (genitive case and
articular), epexegetic to \anoixai\. {That they may receive}
(\tou labein\). Another genitive articular infinitive of purpose
subordinate (epexegetic) to \tou epistrepsai\. {Sanctified by
faith in me} (\hēgiasmenois pistei tēi eis eme\). Perfect passive
participle of \hagiazō\, instrumental case of \pistei\, article
before \eis eme\ ("by faith, that in me"). These important words
of Jesus to Paul give his justification to this cultured audience
for his response to the command of Jesus. This was the turning
point in Paul's career and it was a step forward and upward.

26:19 {Wherefore} (\hothen\). This relatival adverb (cf. 14:26;
28:13) gathers up all that Paul has said. {I was not
disobedient} (\ouk egenomēn apeithēs\). Litotes again, "I did not
become (second aorist middle indicative of \ginomai\)
disobedient" (\apeithēs\, old word already in Lu 1:17). {Unto
the heavenly vision} (\tēi ouraniōi optasiāi\). A later form of
\opsis\, from \optazō\, in LXX, and in N.T. (Lu 1:22; 24:23; Ac
26:19; 2Co 12:1). Only time that Paul uses it about seeing
Christ on the Damascus road, but no reflection on the reality of
the event.

26:20 {But declared} (\alla apēggellon\). Imperfect active of
\apaggellō\, repeatedly. {Throughout all the country of Judea}
(\pāsan te tēn chōran tēs Ioudaias\). The accusative here in the
midst of the datives (\tois en Damaskōi, Ierosolumois, tois
ethnesin\) seems strange and Page feels certain that \eis\ should
be here even though absent in Aleph A B. But the accusative of
extent of space will explain it (Robertson, _Grammar_, p. 469).
{Doing works worthy of repentance} (\axia tēs metanoias erga
prassontas\). Accusative case of present active participle
\prassontas\ because of the implied \autous\ with the present
infinitive \metanoein\ (repent) and \epistrephein\ (turn), though
the dative \prassousin\ could have been used to agree with
\ethnesin\ (Gentiles). Cf. Mt 3:8 for similar language used of
the Baptist. Paul, the greatest of theologians, was an
interesting practical preacher.

26:21 {Assayed to kill me} (\epeirōnto diacheirisasthai\).
Conative imperfect middle of \peiraō\, the old form of the later
_Koinē_ \peirazō\ so common in the _Koinē_, but in N.T. here
only. Some MSS. have it in Ac 9:26; Heb 4:15. The old verb
\diacheirizō\, to take in hand, middle to lay hands on, to slay,
occurs in N.T. only here and 5:30 which see.

26:22 {Having therefore obtained} (\oun tuchōn\). Second aorist
active participle of old verb \tugchanō\. {The help that is from
God} (\epikourias tēs apo tou theou\). Old word from \epikoureō\,
to aid, and that from \epikouros\, ally, assister. Only here in
N.T. God is Paul's ally. All of the plots of the Jews against
Paul had failed so far. {I stand} (\hestēka\). Second perfect of
\histēmi\, to place, intransitive to stand. Picturesque word
(Page) of Paul's stability and fidelity (cf. Php 4:1; Eph
6:13). {Both to small and great} (\mikrōi te kai megalōi\).
Dative singular (rather than instrumental, taking \marturoumenos\
middle, not passive) and use of \te kai\ links the two adjectives
together in an inclusive way. These two adjectives in the
singular (representative singular rather than plural) can apply
to age (young and old) or to rank (Re 11:18) as is specially
suitable here with Festus and Agrippa present. In Ac 8:10 (Heb
8:11) the phrase explains \pantes\ (all). {Saying nothing but
what} (\ouden ektos legōn hōn\). "Saying nothing outside of those
things which." The ablative relative \hōn\ is attracted into the
case of the unexpressed antecedent \toutōn\ and so ablative after
\ektos\ (adverbial preposition common in LXX, the papyri. In N.T.
here and 1Co 6:18; 15:27; 2Co 12:2f.). Cf. Lu 16:29 about
Moses and the prophets.

26:23 {How that the Christ must suffer} (\ei pathētos ho
Christos\). Literally, "if the Messiah is subject to suffering."
\Ei\ can here mean "whether" as in Heb 7:15. This use of a
verbal in \-tos\ for capability or possibility occurs in the N.T.
alone in \pathētos\ (Robertson, _Grammar_, p. 157). This word
occurs in Plutarch in this sense. It is like the Latin
_patibilis_ and is from _paschō_. Here alone in N.T. Paul is
speaking from the Jewish point of view. Most rabbis had not
rightly understood Isa 53. When the Baptist called Jesus "the
Lamb of God" (Joh 1:29) it was a startling idea. It is not then
"must suffer" here, but "can suffer." The Cross of Christ was a
stumbling-block to the rabbis. {How that he first by the
resurrection of the dead} (\ei prōtos ex anastaseōs nekrōn\).
Same construction with \ei\ (whether). This point Paul had often
discussed with the Jews: "whether he (the Messiah) by a
resurrection of dead people." Others had been raised from the
dead, but Christ is the first (\prōtos\) who arose from the dead
and no longer dies (Ro 6:19) and proclaims light (\phōs mellei
kataggellein\). Paul is still speaking from the Jewish
standpoint: "is about to (going to) proclaim light." See verse
18 for "light" and Lu 2:32. {Both to the people and to the
Gentiles} (\tōi te laōi kai tois ethnesin\). See verse 17. It
was at the word Gentiles (\ethnē\) that the mob lost control of
themselves in the speech from the stairs (22:21f.). So it is
here, only not because of that word, but because of the word
"resurrection" (\anastasis\).

26:24 {As he thus made his defence} (\tauta autou
apologoumenou\). Genitive absolute again with present middle
participle. Paul was still speaking when Festus interrupted him
in great excitement. {With a loud voice} (\megalēi tēi phōnēi\).
Associative instrumental case showing manner (Robertson,
_Grammar_, p. 530) and the predicate use of the adjective, "with
the voice loud" (elevated). {Thou art mad} (\mainēi\). Old verb
for raving. See also Joh 10:20; Ac 12:15; 1Co 14:23. The
enthusiasm of Paul was too much for Festus and then he had spoken
of visions and resurrection from the dead (verse 8). "Thou art
going mad" (linear present), Festus means. {Thy much learning
doth turn thee to madness} (\ta polla se grammata eis manian
peritrepei\). "Is turning thee round." Old verb \peritrepō\, but
only here in N.T. Festus thought that Paul's "much learning"
(="many letters," cf. Joh 7:15 of Jesus) of the Hebrew
Scriptures to which he had referred was turning his head to
madness (wheels in his head) and he was going mad right before
them all. The old word \mania\ (our mania, frenzy, cf. maniac)
occurs here only in N.T. Note unusual position of \se\ between
\polla\ and \grammata\ (Robertson, _Grammar_, pp. 418, 420)

26:25 {But speak forth} (\alla apophtheggomai\). Verb for
dignified and elevated discourse, a word from the literary
_Koinē_, not the vernacular. In N.T. only here and 2:4,14 which
see. It occurs three times in Vettius Valens in a "mantic" sense.
Paul was not ruffled by the rude and excited interruption of
Festus, but speaks with perfect courtesy in his reply "words of
truth and soberness." The old word \sōphrosunē\ (soundness of
mind) from \sōphrōn\ (and that from \sōs\ and \phrēn\) is
directly opposed to "madness" (\mania\) and in N.T. occurs only
here and 1Ti 2:15.

26:26 {For the king knoweth of these things} (\epistatai gar peri
toutōn ho basileus\). \Epistatai\ (present middle probably Ionic
form of \ephistēmi\) is a literary word and suits well here (cf.
24:10). {Freely} (\parrēsiazomenos\). Present middle
participle, speaking fully, making a clean breast of it. From
\parrēsia\ (\pan, rhēsis\) (cf. 13:46). {Is hidden from him}
(\lanthanein auton\). Escapes his notice. Infinitive in indirect
discourse after \peithomai\ (I am persuaded).

26:27 {I know that thou believest} (\oida hoti pisteueis\). Paul
had "cornered" Agrippa by this direct challenge. As the Jew in
charge of the temple he was bound to confess his faith in the
prophets. But Paul had interpreted the prophets about the Messiah
in a way that fell in with his claim that Jesus was the Messiah
risen from the dead. To say, "Yes" would place himself in Paul's
hands. To say "No" would mean that he did not believe the
prophets. Agrippa had listened with the keenest interest, but he
slipped out of the coils with adroitness and a touch of humour.

26:28 {With but little persuasion thou wouldest fain make me a
Christian} (\en oligōi me peitheis Christianon poiēsai\). The
Authorized rendering is impossible: "Almost thou persuadest me to
be a Christian." \En oligōi\ does not mean "almost." That would
require \oligou, par' oligon\, or \dei oligou\. It is not clear,
however, precisely what \en oligoi\ does mean. It may refer to
time (in little time) or a short cut, but that does not suit well
\en megalōi\ in verse 29. Tyndale and Crammer rendered it
"somewhat" (in small measure or degree). There are, alas, many
"somewhat" Christians. Most likely the idea is "in (or with)
small effort you are trying to persuade (\peitheis\, conative
present active indicative) me in order to make me a Christian."
This takes the infinitive \poiēsai\ to be purpose (Page renders
it by "so as") and thus avoids trying to make \poiēsai\ like
\genesthai\ (become). The aorist is punctiliar action for single
act, not "perfect." The tone of Agrippa is ironical, but not
unpleasant. He pushes it aside with a shrug of the shoulders. The
use of "Christian" is natural here as in the other two instances
(11:26; 1Pe 4:16).

26:29 {I would to God} (\euxaimēn an tōi theōi\). Conclusion of
fourth-class condition (optative with \an\), undetermined with
less likelihood, the so-called potential optative (Robertson,
_Grammar_, p. 1021). Polite and courteous wish (first aorist
middle optative of \euchomai\). {Whether with little or with
much} (\kai en mikrōi kai en megalōi\). Literally, "both in
little and in great," or "both with little and with great pains"
or "both in some measure and in great measure." Paul takes kindly
the sarcasm of Agrippa. {Such as I am} (\toioutous hopoios kai
egō eimi\). Accusative \toioutous\ with the infinitive
\genesthai\. Paul uses these two qualitative pronouns instead of
repeating the word "Christian." {Except these bonds} (\parektos
tōn desmōn toutōn\). Ablative case with \parektos\ (late
preposition for the old \parek\). Paul lifts his right manacled
hand with exquisite grace and good feeling.

26:30 {Rose up} (\anestē\). Second aorist active of \anistēmi\
(intransitive), agreeing only with "the king" (\ho basileus\).
The entertainment was over.

26:31 {They spake one to another} (\elaloun pros allēlous\).
Imperfect active, describing the eager conversation of the
dignitaries about Paul's wonderful speech. {Nothing worthy of
death or bonds} (\ouden thanatou ē desmōn axion\). This is the
unanimous conclusion of all these dignitaries (Romans, Jews,
Greeks) as it was of Festus before (25:25). But Paul had not
won any of them to Christ. The conclusion leaves Festus in a
predicament. Why had he not set Paul free before this?

26:32 {This man might have been set at liberty} (\Apolelusthai
edunato ho anthrōpos houtos\). Conclusion of the second class
condition (determined as unfulfilled) without \an\ as in 24:19
because of \edunato\ (verb of possibility, Robertson, _Grammar_,
p. 1014). Note perfect passive infinitive \apolelusthai\ from
\apoluō\. He certainly "could have been set free." Why was it not
done? {If he had not appealed unto Caesar} (\ei mē epekeklēto
Kaisara\). Condition of the second class with the past perfect
middle indicative (_op. cit._, p. 1015) of \epikaleō\ (cf.
25:11f.). But Paul _only_ appealed to Caesar after Festus had
tried to shift him back to Jerusalem and had refused to set him
free in Caesarea. Festus comes out with no honour in the case.
Since Agrippa was a favourite at court perhaps Festus would be
willing to write favourably to Caesar.