^26:16But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance⁴⁷ as a servant and witness⁴⁸ to the things⁴⁹ you have seen⁵⁰ and to the things in which I will appear to you. ^26:17I will rescue⁵¹ you from your own people⁵² and from the Gentiles, to whom⁵³ I am sending you ^26:18to open their eyes so that they turn⁵⁴ from darkness to light and from the power⁵⁵ of Satan to God, so that they may receive forgiveness of sins and a share⁵⁶ among those who are sanctified by faith in me.’

^26:19“Therefore, King Agrippa,⁵⁷ I was not disobedient⁵⁸ to the heavenly⁵⁹ vision, ^26:20but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea,⁶⁰ and to the Gentiles, that they should repent and turn to God,⁶¹ performing deeds consistent with⁶² repentance. ^26:21For this reason the Jews seized me in the temple courts⁶³ and were trying to kill me. ^26:22I have experienced⁶⁴ help from God to this day, and so I stand testifying to both small and great, saying nothing except⁶⁵ what the prophets and Moses said⁶⁶ was going to happen: ^26:23that⁶⁷ the Christ⁶⁸ was to suffer and be the first to rise from the dead, to proclaim light both to our people⁶⁹ and to the Gentiles.”⁷⁰

^26:24As Paul⁷¹ was saying these things in his defense, Festus⁷² exclaimed loudly, “You have lost your mind,⁷³ Paul! Your great learning is driving you insane!” ^26:25But Paul replied,⁷⁴ “I have not lost my mind, most excellent Festus,⁷⁵ but am speaking⁷⁶ true and rational⁷⁷ words. ^26:26For the king knows about these things, and I am speaking freely⁷⁸ to him,⁷⁹ because I cannot believe⁸⁰ that any of these things has escaped his notice,⁸¹ for this was not done in a corner.⁸²^26:27Do you believe the prophets,⁸³ King Agrippa?⁸⁴ I know that you believe.” ^26:28Agrippa⁸⁵ said to Paul, “In such a short time are you persuading me to become a Christian?”⁸⁶^26:29Paul replied, “I pray to God that whether in a short or a long time⁸⁷ not only you but also all those who are listening to me today could become such as I am, except for these chains.”⁸⁸

^26:30So the king got up, and with him the governor and Bernice and those sitting with them, ^26:31and as they were leaving they said to one another,⁸⁹ “This man is not doing anything deserving⁹⁰ death or imprisonment.” ^26:32Agrippa⁹¹ said to Festus,⁹² “This man could have been released⁹³ if he had not appealed to Caesar.”⁹⁴

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Footnotes

47 L&N 30.89 has “ ‘to choose in advance, to select beforehand, to designate in advance.’ ”
48 As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.
49 ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”
50 Some read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eides) in B C*vid 614 945 1175 1505 1739 1891 2464 sy sa; it is lacking in 𝔓74 א A C2 E Ψ 096 𝔐 latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. includes the word in brackets, indicating some doubt as to its authenticity.
51 Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumenos) has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.
52 That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
53 The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
54 To open their eyes so that they turn … Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77–79; 3:3; 24:47.
55 ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. 6)
56 Or “and an inheritance.”
57 See the note on King Agrippa in .
58 I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.
59 According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’ ”
60 χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς Ἰουδαίας Ac 26:20.”
61 That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
62 ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance … Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.
63 Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
64 Grk “So experiencing … I stand.” The participle τυχών (tuchōn) has been translated as a finite verb due to requirements of contemporary English style.
65 ἐκτός 3.b, “functions as prep. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”
66 What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
67 εἰ 2 has “marker of an indirect question as content, that … Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος … εἰ παθητὸς ὁ Χριστός testifying … that the Christ was to suffer … Ac 26:23.”
68 Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
69 That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
70 Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.
71 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
72 See the note on Porcius Festus in .
73 On the term translated “lost your mind” see μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.” The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.
74 Grk “said.”
75 See the note on Porcius Festus in .
76 Or “declaring.” ἀποφθέγγομαι states, “speak out, declare boldly or loudly … τὶ: σωφροσύνης ῥήματα Ac 26:25.”
77 σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality … ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”
78 παρρησιάζομαι 1 states, “speak freely, openly, fearlessly … likew. in the ptc. a verb of saying foll.… παρρησιασάμενοι εἶπαν 13:46.–26:26.” This could refer to boldness in speaking here.
79 Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
80 Grk “I cannot convince myself.” πείθω 3.a states, “οὐ πείθομαι and inf. I cannot believe Ac 26:26” (see also λανθάνω).
81 λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”
82 This term refers to a hidden corner ( γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.
83 “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.
84 See the note on King Agrippa in .
85 See the note on King Agrippa in .
86 Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see πείθω 1.b. The idiom is like 1 Kgs 21:7 . The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity. The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.
87 ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141–43; s. Rob. 653).”
88 Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”
89 Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
90 ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.” Not doing anything deserving death … Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.
91 See the note on King Agrippa in .
92 See the note on Porcius Festus in .
93 Or “set free.”
94 Or “to the emperor” (“Caesar” is a title for the Roman emperor). If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.