KJV: I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.
YLT: I, indeed, therefore, thought with myself, that against the name of Jesus of Nazareth it behoved me many things to do,
Darby: I indeed myself thought that I ought to do much against the name of Jesus the Nazaraean.
ASV: I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth.
| μὲν | indeed |
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Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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| ἔδοξα | thought |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: δοκέω Sense: to be of opinion, think, suppose. |
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| ἐμαυτῷ | in myself |
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Parse: Personal / Possessive Pronoun, Dative Masculine 1st Person Singular Root: ἐμαυτοῦ Sense: I, me, myself etc. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| Ἰησοῦ | of Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ναζωραίου | of Nazareth |
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Parse: Noun, Genitive Masculine Singular Root: Ναζωραῖος Sense: an inhabitant of Nazareth. |
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| δεῖν | I ought |
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Parse: Verb, Present Infinitive Active Root: δεῖ Sense: it is necessary, there is need of, it behooves, is right and proper. |
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| πολλὰ | many things |
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Parse: Adjective, Accusative Neuter Plural Root: πολύς Sense: many, much, large. |
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| ἐναντία | contrary |
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Parse: Adjective, Accusative Neuter Plural Root: ἐναντίος Sense: over against, opposite. |
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| πρᾶξαι | to do |
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Parse: Verb, Aorist Infinitive Active Root: ἀναπράσσω Sense: to exercise, practise, to be busy with, carry on. |
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Greek Commentary for Acts 26:9
Personal construction instead of the impersonal, a touch of the literary style. Paul‘s “egoism” is deceived as so often happens. [source]
Infinitive the usual construction with δοκεω dokeō Necessity and a sense of duty drove Paul on even in this great sin (See note on Acts 23:1), a common failing with persecutors. Contrary (εναντια enantia). Old word (adjective), over against, opposite (Acts 27:4), then hostile to as here. [source]
Old word (adjective), over against, opposite (Acts 27:4), then hostile to as here. [source]
Reverse Greek Commentary Search for Acts 26:9
An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Luke 21:11 This was an offence against Roman law if it could be proven. “Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem” (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). Throughout the world The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
No verb appears in the Greek for these words. Perhaps he meant to say that “certain Jews from Asia charged me with doing these things.” Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2 Corinthians 7:5) as in Acts 26:9. “The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles” (Page). [source]
The hope of the resurrection and of the promised Messiah (Acts 13:32). Page calls Acts 26:6-8 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 Acts 26:9, but Acts 26:6-8 are the core of his defence already presented in Galatians 3; Romans 9-11 where he proves that the children of faith are the real seed of Abraham. [source]
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 Acts 26:9 does it in a way. [source]
Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. So he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul‘s invitation. Nothing against (ουδεν εναντιον ouden enantion). Adjective here as in Acts 26:9, not preposition as in Acts 7:10; Acts 8:32. From εν en and αντιος antios (αντι anti), face to face. Concessive participle ποιησας poiēsas as in Acts 28:4 (διασωτεντα diasōthenta) which see. Yet was I delivered prisoner from Jerusalem into the hands of the Romans This condensed statement does not explain how he “was delivered,” for in fact the Jews were trying to kill him when Lysias rescued him from the mob (Acts 22:27 -36). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first. [source]
Adjective here as in Acts 26:9, not preposition as in Acts 7:10; Acts 8:32. From εν en and αντιος antios (αντι anti), face to face. Concessive participle ποιησας poiēsas as in Acts 28:4 (διασωτεντα diasōthenta) which see. [source]