0' the Jews thereupon had set upon him, using his, Festus' permission." But apest. and efesei give a better sense as comment on v. 23, i. e. "No mention now of the Jews-they had left him, when he had made his appeal."-Then, meta pollhj fant. (mod. text adds o basileuj kai) pan to plhqoj twn 'I. parhsan oux oi men oi de ou. Which is not true, for it could not be said that all the Jews were present at this hearing before Agrippa. We read meta p. f. parhsan. Then from v. 24, "pan to plhqo"" sc. enetuxon moi.
8 Ei gar ouden men eixon delnon eipein. i. e. "As far as the matter of accusation was concerned, he knew that he had nothing to fear: ekeinoi de ememhnesan, but the people yonder (at Jerusalem) were mad against him: therefore eikotwj ep ekeinon erxetai, no wonder he is for going to Caesar."
9 The apologia is Festus' written report of the hearings before him, which would be sent to Rome, and would at once testify to Paul's innocence, and to the malignity of the Jews.
10 Panta toinun apodusamenoj, not as Ben. "omnibus ergo relictis, apud quos natus, etc." but in the sense of the phrase apoduesqai (egklhmata) which is frequent in Chrys. That is, "the consequence is that Paul makes his first appearance at Rome, not merely as one who has cleared himself of all charges brought against him at home, but, after these repeated examinations, clear from all suspicion."-Below oiate kuriwn ouk ontwn twn katadikazontwn auton: the sense intended may be, "seeing they were not his judges, even if they wished to condemn him."
11 Mod. text "But not before the tribunal of Lysias alone does he this, but also before Festus, and again here." Ben. cites the old text only to condemn it. Inconsiderately: for it was in the hearing epi Lusiou xxii. 3-5. (Lysias had no "tribunal") and here, that St. Paul thus challenged the testimony of the Jews: not before Felix, which is what is meant by ekei, still less before Festus.
12 kai touto meson tiqhsi. The innovator not understanding the phrase, and its reference to Ei paqhtoj o Xristoj etc., substitutes, "And puts their (words) in the midst."-The meaning is: "He had greater things to say than what the prophets had said:" he could say, "The Christ whom ye slew is risen, for I have seen Him: but instead of this, he put it as a subject for discussion, Did the prophets teach that the Christ was to suffer and to rise again?"
13 See above, p. 310, note 1, and.* Yet some modern commentators assert that en oligw cannot mean, as Chrys. says, para mikron: that this sense requires oligou, or oligou dein, or par oligon: so that, in their view, Chrysostom's remark outwj idiwthj hn would be quite out of place.-In the next sentence ou boulomai, all our mss. and Edd. But Ben. renders it without the negative Et non dixit, Vellem.
14 He is commenting upon 2 Tim. ii. 9. "I suffer trouble as an evil-doer even unto bonds." To others, this might seem a twofold aggravation: both that he was treated as a malefactor, and that his destruction was intended. For if indeed he was put in bonds wj ep agaqw, the thing bore its comfort with it, and such was the case to him, but not in their intention; which was, that he should be in chains kai wj kakourgoj kai wj epi toij deinoij. Of the mss. A. C. have wj epi toij deinoij allouj: all oudenoj toutwn efrontizen. B. alouj: and so mod. text. But allouj seems to be only the abbreviation of the following all' oudenoj.
15 Mod. text adds, "To say this, belongs to Paul only: ours it is, who are so far removed from him as the heaven is from the earth, to hide our faces, so that we dare not even to open our mouth."
16 metewroi twn energeiwn hmin ginontai ai oyeij. Unable to discover any meaning in this, (Ben. sublimes nobis sunt: operationum oculi), we conjecture twn epigeiwn.
17 mss. and Edd., tria gar tauta esti yuxh (only F. has yuxh): "there are for the soul these three subjects."-Below, mss. and Edd. oikodomein for oikonomein.