KJV: And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.
YLT: and he reasoning concerning righteousness, and temperance, and the judgment that is about to be, Felix, having become afraid, answered, 'For the present be going, and having got time, I will call for thee;'
Darby: And as he reasoned concerning righteousness, and temperance, and the judgment about to come, Felix, being filled with fear, answered, Go for the present, and when I get an opportunity I will send for thee;
ASV: And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call thee unto me.
διαλεγομένου | Reasoning |
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular Root: διαλέγομαι Sense: to think different things with one’s self, mingle thought with thought. |
|
περὶ | concerning |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
|
δικαιοσύνης | righteousness |
Parse: Noun, Genitive Feminine Singular Root: δικαιοσύνη Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God. |
|
ἐγκρατείας | self-control |
Parse: Noun, Genitive Feminine Singular Root: ἐγκράτεια Sense: self-control (the virtue of one who masters his desires and passions, esp. |
|
κρίματος | judgment |
Parse: Noun, Genitive Neuter Singular Root: κρίμα Sense: a decree, judgments. |
|
τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
μέλλοντος | coming |
Parse: Verb, Present Participle Active, Genitive Neuter Singular Root: μέλλω Sense: to be about. |
|
ἔμφοβος | frightened |
Parse: Adjective, Nominative Masculine Singular Root: ἔμφοβος Sense: thrown into fear, terrified, affrighted. |
|
γενόμενος | having become |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: γίνομαι Sense: to become, i. |
|
ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
Φῆλιξ | Felix |
Parse: Noun, Nominative Masculine Singular Root: Φῆλιξ Sense: a Roman procurator of Judea appointed by the emperor Claudius in A. |
|
ἀπεκρίθη | answered |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
|
Τὸ | For the |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
νῦν | present |
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
|
ἔχον | being |
Parse: Verb, Present Participle Active, Accusative Neuter Singular Root: ἔχω Sense: to have, i.e. to hold. |
|
πορεύου | go away |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
|
καιρὸν | opportunity |
Parse: Noun, Accusative Masculine Singular Root: καιρός Sense: due measure. |
|
μεταλαβὼν | having found |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: μεταλαμβάνω Sense: to be or to be made a partner. |
|
μετακαλέσομαί | I will call for |
Parse: Verb, Future Indicative Middle, 1st Person Singular Root: μετακαλέω Sense: to call from one place to another, to summon. |
Greek Commentary for Acts 24:25
Ingressive aorist middle of γινομαι ginomai “becoming terrified.” Εμποβος Emphobos (εν en and ποβος phobos) old word, in the N.T. only Luke 24:5; Acts 10:5; Acts 24:25; Revelation 11:13. Paul turned the tables completely around and expounded “the faith in Christ Jesus” as it applied to Felix and Drusilla and discoursed (διαλεγομενου αυτου dialegomenou autou genitive absolute) concerning “righteousness” (δικαιοσυνης dikaiosunēs) which they did not possess, “self-control” or temperance (εγκρατειας egkrateias) which they did not exhibit, and “the judgment to come” (του κριματος του μελλοντος tou krimatos tou mellontos) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). [source]
The ancient Greek has this use of το νυν εχον to nun echon (Tobit 7:11) in the accusative of time, “as for the present or holding the now.” When I have a convenient season (καιρον μεταλαβων kairon metalabōn). Second aorist active participle of the old verb μεταλαμβανω metalambanō to find a share in, to obtain. It was his “excuse” for dodging the personal turn that Paul had given. [source]
Second aorist active participle of the old verb μεταλαμβανω metalambanō to find a share in, to obtain. It was his “excuse” for dodging the personal turn that Paul had given. [source]
Three topics which bore directly upon the character of Felix. Tacitus says of him that he “exercised the authority of a king with the spirit of a slave;” and that, by reason of the powerful influence at his command, “he supposed he might perpetrate with impunity every kind of villany.” He had persuaded his wife Drusilla to forsake her husband and marry him. He had employed assassins to murder the high-priest Jonathan, and might well tremble at the preaching of the judgment to come. Temperance ( ἐγκράτεια ) is, properly, self-control; holding the passions in hand. [source]
Lit., having become in fear. Rev., better, was terrified. [source]
Or, for the present. Very literally, as to what has itself now. [source]
Reverse Greek Commentary Search for Acts 24:25
A comma should be placed after thee (Acts 24:25), and the participle ἐλπίζων , hoping, joined with answered: “Felix answered, 'Go thy way, etc.,' hoping withal that money would be given him.” [source]
Ingressive aorist middle of γινομαι ginomai “becoming terrified.” Εμποβος Emphobos (εν en and ποβος phobos) old word, in the N.T. only Luke 24:5; Acts 10:5; Acts 24:25; Revelation 11:13. Paul turned the tables completely around and expounded “the faith in Christ Jesus” as it applied to Felix and Drusilla and discoursed (διαλεγομενου αυτου dialegomenou autou genitive absolute) concerning “righteousness” (δικαιοσυνης dikaiosunēs) which they did not possess, “self-control” or temperance (εγκρατειας egkrateias) which they did not exhibit, and “the judgment to come” (του κριματος του μελλοντος tou krimatos tou mellontos) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). [source]
In the sphere of Christ Jesus the choice was made. This is God‘s wisdom. Who was made unto us wisdom from God (ος εγενητη σοπια ημιν απο τεου hos egenēthē sophia hēmin apo theou). Note εγενητη egenēthē became (first aorist passive and indicative), not ην ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” (δικαιοσυνη τε και αγιασμος και απολυτρωσις dikaiosunē te kai hagiasmos kai apolutrōsis), as is made plain by the use of τεκαικαι tė̇kai̇̇kai The three words (δικαιοσυνη αγιασμοσ απολυτρωσις dikaiosunēσοπια hagiasmosδικαιοσυνη apolutrōsis) are thus shown to be an epexegesis of απολυτρωσις sophia (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
Note εγενητη egenēthē became (first aorist passive and indicative), not ην ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
The heathen, those outside the Mosaic law (Romans 2:14), not lawless (Luke 22:37; Acts 2:23; 1 Timothy 1:9). See how Paul bore himself with the pagans (Acts 14:15; Acts 17:23; Acts 24:25), and how he quoted heathen poets. “Not being an outlaw of God, but an inlaw of Christ” (Evans, Estius has it exlex, inlex, μη ων ανομος τεου αλλ εννομος Χριστου mē ōn anomos theouτεου all' ennomos Christou). The genitive case of Χριστου theou and ανομος Christou (specifying case) comes out better thus, for it seems unusual with εννομος anomos and ennomos both old and regular adjectives. [source]
See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Late, almost Biblical word. First as in 1 Corinthians 13:1-13, which see for discussion as superior to πιλια philia and ερως erōs Joy (χαρα chara). Old word. See note on 1 Thessalonians 1:6. Peace See note on 1 Thessalonians 1:1. Long-suffering (makrothumia). See 2 Corinthians 6:6. Kindness See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
See note on 1 Thessalonians 1:1. Long-suffering (makrothumia). See 2 Corinthians 6:6. Kindness See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Κρίμα in N.T. usually means judgment. The word for condemnation is κατάκριμα. See especially Romans 5:16, where the two are sharply distinguished. Comp. Matthew 7:2; Acts 24:25; Romans 2:2; Romans 5:18; 1 Corinthians 6:7. However, κρίμα occasionally shades off into the meaning condemnation, as Romans 3:8; James 3:1. See on go to law, 1 Corinthians 6:7, and see on 1 Corinthians 11:29. Κρίμα is a Pauline word; but the phrase ἐμπιπτεῖν εἰς κρίμα tofall into judgment is found only here. [source]
N.T.oOriginally, having power over; possessed of; hence, controlling, keeping in hand. Ἑγκράτεια temperance Acts 24:25; Galatians 5:23; 2 Peter 1:6. Εγκρατεύεσθαι tocontain one's self, 1 Corinthians 7:9; 1 Corinthians 9:25. [source]
Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doctrines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Jew. Ἀιωνίου eternalcertainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time. See additional note on 2 Thessalonians 1:9. The phrase eternal judgment N.T.oComp. κρίμα τὸ μέλλον thejudgment to come, Acts 24:25. [source]
Articular second aorist active participle of πινω pinō to drink. Herbs Old word from βοσκω boskō to feed, green plant, only here in N.T. Cf. our botany. Meet Old compound verbal It is tilled (γεωργεω geōrgeitai). Present passive indicative of γεωργος geōrgeō old and rare verb from γη εργον geōrgos (tiller of the soil, μεταλαμβανει gē class="normal greek">μεταλαμβανω ergon 2 Timothy 2:6), here only in the N.T. Receives (ευλογιας metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). [source]
Old word from βοσκω boskō to feed, green plant, only here in N.T. Cf. our botany. Meet Old compound verbal It is tilled (γεωργεω geōrgeitai). Present passive indicative of γεωργος geōrgeō old and rare verb from γη εργον geōrgos (tiller of the soil, μεταλαμβανει gē class="normal greek">μεταλαμβανω ergon 2 Timothy 2:6), here only in the N.T. Receives (ευλογιας metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). [source]
Old compound verbal It is tilled (γεωργεω geōrgeitai). Present passive indicative of γεωργος geōrgeō old and rare verb from γη εργον geōrgos (tiller of the soil, μεταλαμβανει gē class="normal greek">μεταλαμβανω ergon 2 Timothy 2:6), here only in the N.T. Receives (ευλογιας metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). [source]
Self-control. Old word (from εγκρατης egkratēs εν en and κρατος kratos one holding himself in as in Titus 1:8), in N.T. only here, Acts 24:25; Galatians 5:23. The opposite of the πλεονεχια pleonexia of the heretics. [source]