KJV: But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.
YLT: and I, having found him to have done nothing worthy of death, and he also himself having appealed to Sebastus, I decided to send him,
Darby: But I, having found that he had done nothing worthy of death, and this man himself having appealed to Augustus, I have decided to send him;
ASV: But I found that he had committed nothing worthy of death: and as he himself appealed to the emperor I determined to send him.
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| κατελαβόμην | having understood |
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Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: καταλαμβάνω Sense: to lay hold of. |
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| μηδὲν | nothing |
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Parse: Adjective, Accusative Neuter Singular Root: μηδείς Sense: nobody, no one, nothing. |
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| ἄξιον | worthy |
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Parse: Adjective, Accusative Neuter Singular Root: ἄξιος Sense: weighing, having weight, having the weight of another thing of like value, worth as much. |
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| θανάτου | of death |
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Parse: Noun, Genitive Masculine Singular Root: θάνατος Sense: the death of the body. |
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| πεπραχέναι | to have done |
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Parse: Verb, Perfect Infinitive Active Root: ἀναπράσσω Sense: to exercise, practise, to be busy with, carry on. |
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| αὐτοῦ | himself |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τούτου | of this one |
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Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: οὗτος Sense: this. |
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| ἐπικαλεσαμένου | having appealed to |
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Parse: Verb, Aorist Participle Middle, Genitive Masculine Singular Root: ἐπικαλέω Sense: to put a name upon, to surname. |
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| Σεβαστὸν | Emperor |
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Parse: Adjective, Accusative Masculine Singular Root: σεβαστός Sense: reverend, venerable. |
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| ἔκρινα | I determined |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| πέμπειν | to send [him] |
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Parse: Verb, Present Infinitive Active Root: πέμπω Sense: to send. |
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Greek Commentary for Acts 25:25
Second aorist middle of καταλαμβανω katalambanō to lay hold of, to grasp, to comprehend as in Acts 4:13; Acts 10:34. [source]
Perfect active infinitive of πρασσω prassō in indirect assertion with negative μη mē and accusative αυτον auton of general reference, the usual idiom. Acts 25:25 repeats the statement in Acts 25:21, perhaps for the benefit of the assembled dignitaries. [source]
Reverse Greek Commentary Search for Acts 25:25
Rev., apprehended. Wyc., took not it. See on Mark 9:18; see on Acts 4:13. Comprehended, in the sense of the A.V., understood, is inadmissible. This meaning would require the middle voice of the verb (see Acts 4:13; Acts 10:34; Acts 25:25). The Rev., apprehended, i.e., grasped or seized, gives the correct idea, which appears in John 12:35, “lest darkness come upon you,” i.e., overtake and seize. The word is used in the sense of laying hold of so as to make one's own; hence, to take possession of. Used of obtaining the prize in the games (1 Corinthians 9:24); of attaining righteousness (Romans 9:30); of a demon taking possession of a man (Mark 9:18); of the day of the Lord overtaking one as a thief (1 Thessalonians 5:4). Applied to darkness, this idea includes that of eclipsing or overwhelming. Hence some render overcame (Westcott, Moulton). John's thought is, that in the struggle between light and darkness, light was victorious. The darkness did not appropriate the light and eclipse it. “The whole phrase is indeed a startling paradox. The light does not banish the darkness; the darkness does not overpower the light. Light and darkness coexist in the world side by side” (Westcott). [source]
The word, meaning originally to seize upon or lay hold of, occurs frequently in the New Testament in different phases of this original sense. Thus, to apprehend or grasp, Ephesians 3:18; Philemon 3:12, Philemon 3:13; Romans 9:30: of seizure by a demon, Mark 9:18: of something coming upon or overtaking, John 12:35; 1 Thessalonians 5:4: of comprehending, grasping mentally, as here, Acts 10:34; Acts 25:25. [source]
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Διαγνωσιν Diagnōsin (cf. διαγνωσομαι diagnōsomai Acts 24:22, I will determine) is the regular word for a legal examination In the N.T. only here, Acts 25:25; Acts 27:1 (of the legion). It was more imposing than “Caesar” which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. Till I should send him to Caesar (εως αν αναπεμπσω αυτον προς Καισαρα heōs an anapempsō auton pros Kaisara). Here αναπεμπσω anapempsō can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with εως heōs for future time (Robertson, Grammar, p. 876). Literally, “send up” (ανα ana) to a superior (the emperor). Common in this sense in the papyri and Koiné{[28928]}š writers. Here “Caesar” is used as the title of Nero instead of “Augustus” as Κυριος Kurios (Lord) occurs in Acts 25:26. [source]
Perfect active infinitive of πρασσω prassō in indirect assertion with negative μη mē and accusative αυτον auton of general reference, the usual idiom. Acts 25:25 repeats the statement in Acts 25:21, perhaps for the benefit of the assembled dignitaries. [source]
This is the unanimous conclusion of all these dignitaries (Romans, Jews, Greeks) as it was of Festus before (Acts 25:25). But Paul had not won any of them to Christ. The conclusion leaves Festus in a predicament. Why had he not set Paul free before this? [source]