KJV: But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither.
YLT: Then, indeed, Festus answered that Paul is kept in Caesarea, and himself is about speedily to go on thither,
Darby: Festus therefore answered that Paul should be kept at Caesarea, and that he himself was about to set out shortly.
ASV: Howbeit Festus answered, that Paul was kept in charge at Caesarea, and that he himself was about to depart thither'shortly.
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| μὲν | Indeed |
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Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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| Φῆστος | Festus |
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Parse: Noun, Nominative Masculine Singular Root: Φῆστος Sense: the successor of Felix as procurator of Judea. |
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| ἀπεκρίθη | answered that |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| τηρεῖσθαι | is to be kept |
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Parse: Verb, Present Infinitive Middle or Passive Root: τηρέω Sense: to attend to carefully, take care of. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παῦλον | Paul |
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Parse: Noun, Accusative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| Καισάρειαν | Caesarea |
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Parse: Noun, Accusative Feminine Singular Root: Καισάρεια Sense: Caesarea of Philippi was situated at the foot of Lebanon near the sources of the Jordan in Gaulanitis, and formerly called Paneas; but afterward being rebuilt by Philip the tetrarch, it was called by him Caesarea, in honour of Tiberias Caesar; subsequently called Neronias by Agrippa II, in honour of Nero. |
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| ἑαυτὸν | he himself |
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Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| μέλλειν | is about |
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Parse: Verb, Present Infinitive Active Root: μέλλω Sense: to be about. |
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| τάχει | quickness |
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Parse: Noun, Dative Neuter Singular Root: τάχος Sense: quickness, speed. |
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| ἐκπορεύεσθαι | to set out |
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Parse: Verb, Present Infinitive Middle or Passive Root: ἐκπορεύομαι Sense: to go forth, go out, depart. |
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Greek Commentary for Acts 25:4
No antithesis expressed, though Page considers δε de in Acts 25:6 to be one. They probably argued that it was easier for one man (Paul) to come to Jerusalem than for many to go down there. But Festus was clearly suspicious (Acts 25:6) and was wholly within his rights to insist that they make their charges in Caesarea where he held court. [source]
Present passive infinitive of τηρεω tēreō in indirect assertion. οτι Hoti with finite verb is more common after αποκρινομαι apokrinomai but the infinitive with the accusative of general reference is proper as here (Robertson, Grammar, p. 1036). Shortly (εν ταχει en tachei). In quickness, in speed. Old and common usage, seen already in Luke 18:8; Acts 12:7; Acts 22:18. Festus is clearly within his rights again since his stay in Caesarea had been so brief. He did go down in “eight or ten days” (Acts 25:6). Luke did not consider the matter important enough to be precise. [source]
In quickness, in speed. Old and common usage, seen already in Luke 18:8; Acts 12:7; Acts 22:18. Festus is clearly within his rights again since his stay in Caesarea had been so brief. He did go down in “eight or ten days” (Acts 25:6). Luke did not consider the matter important enough to be precise. [source]
This puts it as a peremptory denial of the Jews' request by Festus; whereas it is only his statement of a fact. Render, as Rev., that Paul was kept in charge. Festus' reply is conciliatory, and is put on the ground of convenience. [source]
Reverse Greek Commentary Search for Acts 25:4
A common phrase in Acts either without antithesis as in Acts 1:6; Acts 5:41; Acts 8:4, Acts 8:25; Acts 9:31; Acts 11:19; Acts 16:5; or with it as here, Acts 8:25; Acts 13:4; Acts 14:3; Acts 17:17; Acts 23:31; Acts 25:4. Ουν Oun connects with what precedes as the result of Peter‘s sermon while μεν men points forward to what is to follow. [source]
“The mighty ones among you,” “the men of power” (δυνατοι dunatoi) and authority, “the first men,” the Sanhedrin, in other words. Note change here by Luke from indirect discourse in Acts 25:4, to direct in Acts 25:5 (πησιν phēsin says he). [source]
The A.V. construes μεθ ' ἡμῶν withus, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb: love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ ' love that with us = our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. “Love is not simply perfected in man, but in fulfilling this issue God works with man” (Westcott). Compare 2 John 1:3, “grace shall be with us ” (true reading); and Acts 25:4, “what things God had done with them.” See also Matthew 1:23; 1 Corinthians 16:24; Galatians 6:18. Μετά withis used constantly in the New Testament of ethical relations. See Matthew 20:2; Matthew 2:3; Luke 23:12; Acts 7:9; Romans 12:15; 1 John 1:6. [source]