An Exegetical Analysis of Acts 26:23: Interpreting the Declarative `εἰ` Construction
This exegetical study of “An Exegetical Analysis of Acts 26:23: Interpreting the Declarative `εἰ` Construction” is based on a b-greek discussion forum. The initial query focused on understanding the grammatical construction `εἰ παθητὸς…εἰ πρῶτος…φῶς μέλλει καταγγέλλειν` in Acts 26:23, noting divergent English translations that variously render the opening `εἰ` clauses as conditional “if” or declarative “that.”
The main exegetical issue revolves around the precise function of the repeated `εἰ` (ei) in this context. Is Paul asserting a conditional premise (“if Christ can suffer…”) or stating an established fact (“that Christ must suffer…”)? This distinction is crucial for understanding the foundational tenets of Paul’s proclamation as presented in his defense before King Agrippa. Furthermore, the discussion seeks to clarify the syntactic and semantic connection between these introductory clauses and the subsequent main clause concerning Christ’s proclamation of light, and how this relates to the prophetic fulfillment mentioned in Acts 26:22 (“οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι”).
εἰ παθητὸς ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ λαῷ καὶ τοῖς ἔθνεσιν. (Nestle 1904)
Key differences with SBLGNT (2010):
- There are no significant textual differences between the Nestle 1904 edition and the SBLGNT 2010 edition for Acts 26:23. Both texts present the same wording: `εἰ παθητὸς ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ λαῷ καὶ τοῖς ἔθνεσιν.`
Textual Criticism (NA28) and Lexical Notes
The NA28 critical apparatus for Acts 26:23 shows no significant variants affecting the core construction `εἰ παθητὸς` or `εἰ πρῶτος`, or the subsequent main clause `φῶς μέλλει καταγγέλλειν`. The stability of the text confirms that the grammatical challenge is interpretative rather than based on textual uncertainty.
Lexical Notes:
- παθητὸς (pathētos): BDAG defines this adjective as “capable of suffering, susceptible to suffering.” In theological contexts, especially regarding Christ, it refers to the necessity of his suffering. KITTEL (TDNT V, 904-927) elaborates on `πάσχω` and its derivatives, highlighting the divine necessity of Christ’s suffering (πάθος) for salvation, often in fulfillment of prophecy.
- πρῶτος (prōtos): BDAG translates this as “first” in sequence, rank, or time. Here, “first one from the resurrection of the dead,” emphasizing Christ’s unique position as the pioneer of resurrection. KITTEL (TDNT VI, 867-889) discusses `πρῶτος` in various contexts, including its significance in declaring primacy and foundational roles.
- μέλλει (mellei): The third person singular of `μέλλω` (mellō), which BDAG defines as “to be about to do something,” indicating an imminent or certain future action. When followed by an infinitive (here, `καταγγέλλειν`), it forms a periphrastic future construction. KITTEL (TDNT IV, 165-177) notes its use in indicating a divinely purposed future.
- καταγγέλλειν (katangellein): The present active infinitive of `καταγγέλλω` (katangellō). BDAG glosses it as “to proclaim, announce, declare.” It denotes a formal and public declaration, consistent with Paul’s missionary activity. KITTEL (TDNT I, 71-72) emphasizes the authoritative nature of such proclamation.
- φῶς (phōs): BDAG defines `φῶς` primarily as “light,” but frequently used metaphorically for salvation, divine revelation, truth, or a spiritual enlightened state. KITTEL (TDNT IX, 310-358) provides extensive discussion on the theological significance of light in both Jewish and Christian traditions, linking it to divine presence, life, and salvific knowledge.
Translation Variants with Grammatical & Rhetorical Analysis
The primary exegetical challenge in Acts 26:23 lies in the interpretation of the initial `εἰ` clauses. While `εἰ` typically introduces a condition (“if”), in certain contexts, particularly in Koine Greek and notably in Lucan writings (Luke-Acts), it can function as a declarative particle, equivalent to `ὅτι` (hoti), meaning “that” or “inasmuch as.” This usage introduces a statement of fact or a premise that is assumed to be true, rather than a hypothetical condition.
Grammatical Analysis:
The construction `εἰ παθητὸς ὁ Χριστὸς` and `εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν` features `εἰ` followed by a nominative predicate adjective (`παθητὸς`, `πρῶτος`) and a subject (`ὁ Χριστὸς`, implied for the second clause), functioning as a nominal clause. This structure, when `εἰ` is used declaratively, establishes a factual basis. A.T. Robertson (A Grammar of the Greek New Testament in the Light of Historical Research, pp. 1007-1008) details this usage, especially for `εἰ` introducing the content of indirect discourse or an acknowledged fact. In Acts 26:23, Paul is not questioning whether Christ suffered or was the first resurrected; rather, he is asserting these as foundational truths of his message, truths that align with what Moses and the prophets foretold (Acts 26:22). Therefore, the `εἰ` clauses serve as the premises or the content of what Paul proclaims.
The main clause, `φῶς μέλλει καταγγέλλειν τῷ λαῷ καὶ τοῖς ἔθνεσιν`, describes the *consequence* or *purpose* stemming from these established facts. Because Christ suffered and was the first to rise, he is therefore empowered and destined to proclaim light. The `μέλλει` here indicates divine purpose and certainty.
Rhetorical Analysis:
Paul’s discourse before Agrippa is a defense of his apostolic ministry and the content of his gospel. He is not presenting a hypothetical scenario but rather asserting the truth of his message, which aligns with Jewish scripture. The rhetorical force of the declarative `εἰ` is to emphasize the *ground* or *basis* of his preaching. He is essentially saying, “The fact that Christ had to suffer and the fact that he was the first from the dead—these are the truths upon which my proclamation rests.” This interpretation connects seamlessly with Acts 26:22, where Paul states that he preaches “nothing beyond what the prophets and Moses said would happen.” The suffering and resurrection of Christ are the very things the prophets declared, and these are the *contents* of the “light” Paul proclaims. The rhetorical strategy is one of affirmation and fulfillment, not speculation.
The initial translation suggested by the user, “If the Christ can suffer, if the first of the resurrection, (then) he is about to proclaim light,” interprets `εἰ` conditionally, which misrepresents the assertive nature of Paul’s statement in this context. The alternative, “That the Christ can suffer, that the first, (therefore) he is about to proclaim,” correctly grasps the declarative sense, positioning the clauses as established facts and the basis for the subsequent proclamation.
Conclusions and Translation Suggestions
Based on the grammatical and rhetorical analysis, the `εἰ` clauses in Acts 26:23 should be understood as declarative statements of fact, serving as the foundational premises for Christ’s subsequent proclamation of light. Paul is asserting the *content* of his message, which is rooted in the fulfillment of prophecy concerning Christ’s suffering and resurrection.
-
“That the Christ was to suffer and that, as the first from the resurrection of the dead, he would proclaim light both to the people and to the Gentiles.”
This translation emphasizes the declarative nature of the `εἰ` clauses and their function in introducing the content of Paul’s message, which is rooted in Christ’s predetermined suffering and resurrection. -
“Indeed, the Christ was destined to suffer, and as the first to rise from the dead, he was to announce light to both the Jewish people and the Gentiles.”
This version uses “Indeed” to convey the factual emphasis of `εἰ` and clarifies the causal link between Christ’s suffering/resurrection and his mission to proclaim light. “Was to announce” captures the `μέλλει` as a preordained future. -
“Inasmuch as Christ was to suffer, and inasmuch as he was the first to rise from the dead, he would thereby proclaim light to both the people and to the Gentiles.”
This translation highlights the causal relationship, where Christ’s suffering and resurrection are the necessary grounds upon which his proclamation of light is based. “Would thereby proclaim” captures the logical consequence.
Hi, Richard,
After verbs of declaring (in this case MARTUROMAI) εἰ (EI) can mean “that,”
pretty much the same as hOTI. Your second translation captures the sense just
fine. There is nothing conditional about either εἰ here.
Mark L
Φωσφορος
FWSFOROS MARKOS
________________________________
href=”mailto:[email protected]”>[email protected]
Sent: Tue, January 11, 2011 5:50:00 PM
I would like to read your thoughts on how to understand the construction EI
PAQHTOS…EI PRWTOS…, FWS MELLEI KATAGGELLEIN.
If the Christ can suffer, if the first of the resurrection, (then) he is about
to proclaim light
That the Christ can suffer, that the first, (therefore) he is about to proclaim
It seems to me that the translations are in all directions trying to convey the
sense of this construction. I looked in Robertson’s Word Pictures but that
explanation did not help me understand the connection between the subordinate
clauses and the main clause, not to mention the connection with verse 22 (hOI
PROFHTAI ELALHSAN MELLONTWN GINESQAI).
Thank you,
Richard Smith
—
Thanks Mark,
That makes the most sense to me.
I had been trying to force the verse into three clauses – EI PATHTOS… EI PRWTOS… FWS MELLEI.
It now seems better to me to read only two clauses – “that the Christ can suffer; that he, the first of the resurrection of the dead, is about to bring light…”
Thanks,
Richard
—– Original Message —–
href=”mailto:[email protected]”>[email protected]
Sent: Tuesday, January 11, 2011 9:05:08 PM
Hi, Richard,
After verbs of declaring (in this case MARTUROMAI) εἰ (EI) can mean “that,” pretty much the same as hOTI. Your second translation captures the sense just fine. There is nothing conditional about either εἰ here.
Mark L
Φωσφορος
FWSFOROS MARKOS
href=”mailto:[email protected]”>[email protected]
Sent: Tue, January 11, 2011 5:50:00 PM
I would like to read your thoughts on how to understand the construction EI PAQHTOS…EI PRWTOS…, FWS MELLEI KATAGGELLEIN.
If the Christ can suffer, if the first of the resurrection, (then) he is about to proclaim light
That the Christ can suffer, that the first, (therefore) he is about to proclaim
It seems to me that the translations are in all directions trying to convey the sense of this construction. I looked in Robertson’s Word Pictures but that explanation did not help me understand the connection between the subordinate clauses and the main clause, not to mention the connection with verse 22 (hOI PROFHTAI ELALHSAN MELLONTWN GINESQAI).
Thank you,
Richard Smith
—
Hi, Richard,
After verbs of declaring (in this case MARTUROMAI) εἰ (EI) can mean “that,”
pretty much the same as hOTI. Your second translation captures the sense just
fine. There is nothing conditional about either εἰ here.
Mark L
Φωσφορος
FWSFOROS MARKOS
________________________________
href=”mailto:[email protected]”>[email protected]
Sent: Tue, January 11, 2011 5:50:00 PM
I would like to read your thoughts on how to understand the construction EI
PAQHTOS…EI PRWTOS…, FWS MELLEI KATAGGELLEIN.
If the Christ can suffer, if the first of the resurrection, (then) he is about
to proclaim light
That the Christ can suffer, that the first, (therefore) he is about to proclaim
It seems to me that the translations are in all directions trying to convey the
sense of this construction. I looked in Robertson’s Word Pictures but that
explanation did not help me understand the connection between the subordinate
clauses and the main clause, not to mention the connection with verse 22 (hOI
PROFHTAI ELALHSAN MELLONTWN GINESQAI).
Thank you,
Richard Smith
—
Thanks Mark,
That makes the most sense to me.
I had been trying to force the verse into three clauses – EI PATHTOS… EI PRWTOS… FWS MELLEI.
It now seems better to me to read only two clauses – “that the Christ can suffer; that he, the first of the resurrection of the dead, is about to bring light…”
Thanks,
Richard
—– Original Message —–
href=”mailto:[email protected]”>[email protected]
Sent: Tuesday, January 11, 2011 9:05:08 PM
Hi, Richard,
After verbs of declaring (in this case MARTUROMAI) εἰ (EI) can mean “that,” pretty much the same as hOTI. Your second translation captures the sense just fine. There is nothing conditional about either εἰ here.
Mark L
Φωσφορος
FWSFOROS MARKOS
href=”mailto:[email protected]”>[email protected]
Sent: Tue, January 11, 2011 5:50:00 PM
I would like to read your thoughts on how to understand the construction EI PAQHTOS…EI PRWTOS…, FWS MELLEI KATAGGELLEIN.
If the Christ can suffer, if the first of the resurrection, (then) he is about to proclaim light
That the Christ can suffer, that the first, (therefore) he is about to proclaim
It seems to me that the translations are in all directions trying to convey the sense of this construction. I looked in Robertson’s Word Pictures but that explanation did not help me understand the connection between the subordinate clauses and the main clause, not to mention the connection with verse 22 (hOI PROFHTAI ELALHSAN MELLONTWN GINESQAI).
Thank you,
Richard Smith
—
Iver, might you be confusing MARTUROUMAI (from MARTUREW) and MARTUROMAI
(separate entry in BDAG and LSJ)? Surely MARTUROMAI doesn’t occur often
enough to make generalizations about possible constructions?
I suspect that MARTUROMAI (the verb in Acts 26.22) is more emotional than
you allow. (It is not only verbs of wonder that can take this EI, see the
example with AGANAKTEW in BDAG.) Something like “protest” or “insist” seems
more appropriate as a translation. Most English versions make no distinction
from MARTUREW, but Weymouth has “solemnly exhorted”.
However, some of the commentators (e.g. Jacquier, Lake & Cadbury) say that
the EI is used in Acts 26.23 to express the concept that the proposition
(that the Messiah had to suffer, etc) is something that is debated, denied
by some and has to be argued for.
Tony Pope
Iver, might you be confusing MARTUROUMAI (from MARTUREW) and MARTUROMAI
(separate entry in BDAG and LSJ)? Surely MARTUROMAI doesn’t occur often
enough to make generalizations about possible constructions?
I suspect that MARTUROMAI (the verb in Acts 26.22) is more emotional than
you allow. (It is not only verbs of wonder that can take this EI, see the
example with AGANAKTEW in BDAG.) Something like “protest” or “insist” seems
more appropriate as a translation. Most English versions make no distinction
from MARTUREW, but Weymouth has “solemnly exhorted”.
However, some of the commentators (e.g. Jacquier, Lake & Cadbury) say that
the EI is used in Acts 26.23 to express the concept that the proposition
(that the Messiah had to suffer, etc) is something that is debated, denied
by some and has to be argued for.
Tony Pope
He did suffer. He suffered for me. I hope he’s not still suffering on my account. But as he suffered and so willingly he is able know and understand the help I need. He’s really good that way.
He not suffering now. He did that here on earth. The first He came. He came to suffer and redeem us back to God. But this time He’s Coming as King Of Kings and Lords of Lords.
Saul Saul why persecutest thou me?
That Christ ( the Messiah) should suffer ( means that He would die; in other words that was the reason He came. (Isiah Chapter 53 ) , and that He should be the first who should rise from the dead. ( Jesus is the First Fruits of the Resurrection. And , therefore, the guarantee of the Resurrection of all Believers. )(1Cor. 15: 1-23. ). (Rev. 1:5). And should show light unto the people, and to the Gentiles. (Refers to the Lord Jesus Christ as being the only Light ,and for all people. ).
He did suffer. He suffered for me. I hope he’s not still suffering on my account. But as he suffered and so willingly he is able know and understand the help I need. He’s really good that way.
He not suffering now. He did that here on earth. The first He came. He came to suffer and redeem us back to God. But this time He’s Coming as King Of Kings and Lords of Lords.
Saul Saul why persecutest thou me?
That Christ ( the Messiah) should suffer ( means that He would die; in other words that was the reason He came. (Isiah Chapter 53 ) , and that He should be the first who should rise from the dead. ( Jesus is the First Fruits of the Resurrection. And , therefore, the guarantee of the Resurrection of all Believers. )(1Cor. 15: 1-23. ). (Rev. 1:5). And should show light unto the people, and to the Gentiles. (Refers to the Lord Jesus Christ as being the only Light ,and for all people. ).