The Meaning of Acts 26:5 Explained

Acts 26:5

KJV: Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.

YLT: knowing me before from the first, (if they may be willing to testify,) that after the most exact sect of our worship, I lived a Pharisee;

Darby: who knew me before from the outset of my life, if they would bear witness, that according to the strictest sect of our religion I lived a Pharisee.

ASV: having knowledge of me from the first, if they be willing to testify, that after the straitest sect of our religion I lived a Pharisee.

KJV Reverse Interlinear

Which knew  me  from the beginning,  if  they would  testify,  that  after  the most straitest  sect  of our  religion  I lived  a Pharisee. 

What does Acts 26:5 Mean?

Context Summary

Acts 26:1-11 - Paul Permitted To Speak For Himself
Though Paul's defense before Agrippa is in substance the same as that from the castle stairs at Jerusalem, it differs in the extended description of the remarkable change which had passed over his life in consequence of the direct interposition of Jesus Christ. And in the opening paragraph he lays great stress on his determined opposition to the doctrine of Christ, as a proof that his conversion was trustworthy evidence.
Stretching out his hand, the Apostle began by congratulating himself on the opportunity of laying his case before the great-grandson of Herod the Great, whose elaborate training in all matters of the Jewish religion made him unusually competent to deal with the matters in debate. He asked why it should be so hard to credit the attested fact of the Lord's resurrection. He granted that he himself had resisted the evidence when he had first heard it. Indeed, he had everything to lose if he accepted it. His fiery persecution of the Christians proved at least that he was an impartial witness. So he pleaded before that group of high and mighty potentates. What a contrast between their splendid robes and sparkling jewels, and the poor, worn, shackled prisoner! But they are remembered only because of this chance connection with Paul, while Paul has led the mightiest minds of subsequent ages. [source]

Chapter Summary: Acts 26

1  Paul, in the presence of Agrippa, declares his life from his childhood;
12  and how miraculously he was converted, and called to his apostleship
24  Festus charges him with being insane, whereunto he answers modestly
28  Agrippa is almost persuaded to be a Christian
31  The whole company pronounces him innocent

Greek Commentary for Acts 26:5

Having knowledge of me from the first [προγινωσκοντες με ανωτεν]
Literally, “knowing me beforehand” (both προ — pro and ανωτεν — anōthen), from the beginning of Paul‘s public education in Jerusalem (Knowling). Cf. 2 Peter 3:17. [source]
If they be willing to testify [εαν τελωσιν μαρτυρειν]
Condition of third class A neat turning of the tables on the distinguished audience about Paul‘s Jerusalem reputation before his conversion. After the straitest sect (την ακριβεστατην αιρεσιν — tēn akribestatēn hairesin). This is a true superlative (not elative) and one of the three (also αγιωτατος — hagiōtatos Judges 1:20, τιμιωτατος — timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος — ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν — Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). Religion From τρησκευω — thrēskeuō and this from τρησκος — thrēskos (James 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, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος — ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). 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. [source]
After the straitest sect [την ακριβεστατην αιρεσιν]
This is a true superlative (not elative) and one of the three (also αγιωτατος — hagiōtatos Judges 1:20, τιμιωτατος — timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος — ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν — Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). [source]
Religion [τρησκειας]
From τρησκευω — thrēskeuō and this from τρησκος — thrēskos (James 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, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος — ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). 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. [source]
I lived a Pharisee [εζησα Παρισαιος]
Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). 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. [source]

Reverse Greek Commentary Search for Acts 26:5

John 3:3 Be born again [γεννηθῇ ἄνωθεν]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
-DIVIDER-
2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER-
-DIVIDER-
3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
-DIVIDER-
4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
-DIVIDER-
Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]

Acts 22:3 According to the perfect manner [κατὰ ἀκρίβειαν]
Lit., according to the strictness. See on perfect understanding, Luke 1:3; and diligently, Acts 18:25. Compare, also, Acts 18:26; Acts 26:5. [source]
Acts 22:3 Born [γεγεννημενος]
Perfect passive participle of γενναω — gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος — anatethrammenos). Perfect passive participle again of ανατρεπω — anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel 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 Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν — Rabban (our Rabbi). αββι — Rabbi (my teacher) was next, the lowest being αβ — 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 (πεπαιδευμενος — pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω — paideuō old verb to train a child (παις — pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου — patrōiou). Old adjective from πατερ — pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος — Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου — tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 22:3 At the feet of Gamaliel [προς τους ποδας Γαμαλιηλ]
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 Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν — Rabban (our Rabbi). αββι — Rabbi (my teacher) was next, the lowest being αβ — 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 (πεπαιδευμενος — pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω — paideuō old verb to train a child (παις — pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου — patrōiou). Old adjective from πατερ — pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος — Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου — tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 22:3 According to the strict manner [κατα ακριβειαν]
Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου — patrōiou). Old adjective from πατερ — pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος — Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου — tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 5:17 Which is the sect of the Sadducees [η ουσα αιρεσις των Σαδδουκαιων]
Literally, “the existing sect of the Sadducees” or “the sect which is of the Sadducees,” η — hē being the article, not the relative. αιρεσις — Hairesis means a choosing, from αιρεομαι — haireomai to take for oneself, to choose, then an opinion chosen or tenet (possibly 2 Peter 2:1), then parties or factions (Galatians 5:20; 1 Corinthians 11:19; possibly 2 Peter 2:1). It is applied here to the Sadducees; to the Pharisees in Acts 15:5; Acts 26:5; to the Christians in Acts 24:5-14; Acts 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts 4:1.). Now it is extended to “the apostles” as a whole since Christianity has spread more rapidly in Jerusalem than before it began. [source]
Romans 8:29 Foreknew [προεγνω]
Second aorist active indicative of προγινωσκω — proginōskō old verb as in Acts 26:5. See Psalms 1:6 (lxx) and Matthew 7:23. This fore-knowledge and choice is placed in eternity in Ephesians 1:4. [source]
Galatians 4:9 Again [πάλιν ἄνωθεν]
Ἄνωθεν ( ἄνω above) adds to πάλιν the idea of going back to the beginning. Its primary meaning is from above; thence, from the first, reckoning in a descending series. So Luke 1:3; Acts 26:5. Such combinations as this are not uncommon in N.T. and Class. See, for instance, Acts 18:21; Matthew 26:42; Acts 10:15; John 21:16. But these additions to πάλιν are not pleonastic. They often define and explain it. Thus, John 21:16, πάλιν marks the repetition of Jesus' question, δεύτερον the number of the repetition. He asked again, and this was the second time of asking. [source]
Colossians 2:18 Worship of angels [θρησκείᾳ]
See on religious, James 1:26. Defining the direction which their humility assumed. The usage of the Septuagint and of the New Testament limits the meaning to the external aspects of worship. Compare Acts 26:5; James 1:27. [source]
2 Timothy 1:3 Whom I serve from my forefathers [ωι λατρευω απο προγονων]
The relative ωι — hōi is the dative case with λατρευω — latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων — progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει — en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον — adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως — adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως — adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER-
Remembrance (μνειαν — mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]

James 1:26 Religious [θρῆσκος]
Only here in New Testament, and nowhere in classical Greek. The kindred noun θρησκεία , religion, occurs Acts 26:5; Colossians 2:18; James 1:26, James 1:27; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practised by the Egyptian priests, such as wearing linen, circumcision, shaving, etc. The derivation is uncertain. Θρέομαι , to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from the old Dutch lullen or lollento sing. Hence the adjective here refers to a zealous and diligent performance of religious services. [source]
James 1:26 Religion [τρησκεια]
Later form of τρησκιη — thrēskiē (Herodotus) from τρησκος — thrēskos above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος — mataios feminine form same as masculine) or empty. Comes to nothing. [source]
James 1:26 While he bridleth not his tongue [μη χαλιναγωγων γλωσσαν εαυτου]
“Not bridling his own tongue.” A reference to James 1:19 and the metaphor is repeated in James 3:12. This is the earliest known example of the compound χαλιναγωγεω — chalinagōgeō It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling Present active participle from απατη — apatē (deceit). He plays a trick on himself.Religion Later form of τρησκιη — thrēskiē (Herodotus) from τρησκος — thrēskos above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος — mataios feminine form same as masculine) or empty. Comes to nothing. [source]

What do the individual words in Acts 26:5 mean?

knowing me from the first if they would be willing to testify that according to the strictest sect - of our religion I lived [as] a Pharisee
προγινώσκοντές με ἄνωθεν ἐὰν θέλωσι μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος

προγινώσκοντές  knowing 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: προγινώσκω  
Sense: to have knowledge before hand.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἄνωθεν  from  the  first 
Parse: Adverb
Root: ἄνωθεν  
Sense: from above, from a higher place.
θέλωσι  they  would  be  willing 
Parse: Verb, Present Subjunctive Active, 3rd Person Plural
Root: θέλω  
Sense: to will, have in mind, intend.
μαρτυρεῖν  to  testify 
Parse: Verb, Present Infinitive Active
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
ἀκριβεστάτην  strictest 
Parse: Adjective, Accusative Feminine Singular, Superlative
Root: ἀκριβέστατος  
Sense: exact, careful.
αἵρεσιν  sect 
Parse: Noun, Accusative Feminine Singular
Root: αἵρεσις  
Sense: act of taking, capture: e.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἡμετέρας  of  our 
Parse: Personal / Possessive Pronoun, Genitive Feminine 1st Person Plural
Root: ἡμέτερος  
Sense: our, your.
θρησκείας  religion 
Parse: Noun, Genitive Feminine Singular
Root: θρησκεία  
Sense: religious worship.
ἔζησα  I  lived  [as] 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: ζάω  
Sense: to live, breathe, be among the living (not lifeless, not dead).
Φαρισαῖος  a  Pharisee 
Parse: Noun, Nominative Masculine Singular
Root: Φαρισαῖος  
Sense: A sect that seems to have started after the Jewish exile.

What are the major concepts related to Acts 26:5?

Loading Information...