KJV: Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.
YLT: Festus, therefore, having come into the province, after three days went up to Jerusalem from Caesarea,
Darby: Festus therefore, being come into the eparchy, after three days went up to Jerusalem from Caesarea.
ASV: Festus therefore, having come into the province, after three days went up to Jerusalem from Caesarea.
| 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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| ἐπιβὰς | having arrived in |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐπιβαίνω Sense: to get upon, mount. |
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| ἐπαρχείᾳ | province |
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Parse: Noun, Dative Feminine Singular Root: ἐπαρχεία Sense: the office of a governor or prefect. |
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| μετὰ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| τρεῖς | three |
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Parse: Adjective, Accusative Feminine Plural Root: τρεῖς Sense: three. |
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| ἡμέρας | days |
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Parse: Noun, Accusative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἀνέβη | he went up |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναβαίνω Sense: ascend. |
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| Ἱεροσόλυμα | Jerusalem |
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Parse: Noun, Accusative Neuter Plural Root: Ἱεροσόλυμα Sense: denotes either the city itself or the inhabitants. |
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| Καισαρείας | Caesarea |
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Parse: Noun, Genitive 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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Greek Commentary for Acts 25:1
Second aorist active participle of επιβαινω epibainō to set foot upon. Literally, “Having set foot upon his province.” Επαρχεια Eparcheia is a late word for province, in N.T. only here and Acts 23:34. Judea was not strictly a province, but a department (Page) of the province of Syria which was under a propraetor (λεγατυς Χαεσαρις legatus Caesaris) while Judea was under a procurator (επιτροπος epitropos). [source]
So in Acts 28:17 in Rome. That is on the third day, with a day of rest in between. Precisely the language used of the resurrection of Jesus “after three days” = “on the third day.” So by common usage then and now. [source]
Lit., having entered upon the province. [source]
Reverse Greek Commentary Search for Acts 25:1
Literally, “compelled” or “forced.” See this word also in Luke 14:23. The explanation for this strong word in Mark 6:45 and Matthew 14:22 is given in John 6:15. It is the excited purpose of the crowd to take Jesus by force and to make him national king. This would be political revolution and would defeat all the plans of Jesus about his kingdom. Things have reached a climax. The disciples were evidently swept off their feet by the mob psychology for they still shared the Pharisaic hope of a political kingdom. With the disciples out of the way Jesus could handle the crowd more easily, till he should send the multitudes away The use of the aorist subjunctive with εως heōs or εως ου heōs hou is a neat and common Greek idiom where the purpose is not yet realized. So in Matthew 18:30; Matthew 26:36. “While” sometimes renders it well. The subjunctive is retained after a past tense instead of the change to the optative of the ancient Attic. The optative is very rare anyhow, but Luke uses it with πριν η prin ē in Acts 25:16. [source]
Genitive absolute, the sabbath having come in between, and now over. For this sense of the verb (common from Demosthenes on) See note on Acts 25:13 and note on Acts 27:9. It was therefore after sunset. [source]
Classic Greek idiom after a negative to have subjunctive as here (only example in the N.T.) or the optative after past tense as in Acts 25:16 (subjunctive changed to optative in indirect discourse). Elsewhere in the N.T. the infinitive follows πριν prin as in Matthew 1:18. [source]
This common Greek verb is used in various ways, to ask something from one (Mark 15:6), to deprecate or ask to avert (Hebrews 12:19), to refuse or decline (Acts 25:11), to shun or to avoid (2 Timothy 2:23), to beg pardon or to make excuses for not doing or to beg (Luke 14:18). All these ideas are variations of αιτεω aiteō to ask in the middle voice with παρα para in composition.The first (ο πρωτος ho prōtos). In order of time. There are three of the “many” (“all”), whose excuses are given, each more flimsy than the other.I must needs I have necessity. The land would still be there, a strange “necessity.”Have me excused (εχε με παρηιτημενον eche me parēitēmenon). An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω echō but certainly not here a Greek periphrasis for παρηιτησο parēitēso This perfect passive participle is predicate and agrees with με me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [source]
Lit., to arrive at, as if at a goal. Compare Acts 16:1; Acts 18:19; Acts 25:13, etc. Rev. attain. [source]
This rendering and that of the Rev., somewhat superstitious, are both unfortunate. The word is compounded of δείδω , to fear, and δαίμων , a deity. It signifies either a religious or a superstitious sentiment, according to the context. Paul would have been unlikely to begin his address with a charge which would have awakened the anger of his audience. What he means to say is, You are more divinity-fearing than the rest of the Greeks. This propensity to reverence the higher powers is a good thing in itself, only, as he shows them, it is misdirected, not rightly conscious of its object and aim. Paul proposes to guide the sentiment rightly by revealing him whom they ignorantly worship. The American revisers insist on very religious. The kindred word δεισιδαιμονία occurs Acts 25:19, and in the sense of religion, though rendered in A. V. superstition. Festus would not call the Jewish religion a superstition before Agrippa, who was himself a Jew. There is the testimony of the Ephesian town-clerk, that Paul, during his three years' residence at Ephesus, did not rudely and coarsely attack the worship of the Ephesian Diana. “Nor yet blasphemers of your goddess” (Acts 19:37). [source]
Literally, “having no accusation (or crime) worthy of death or of bonds.” This phrase here only in the N.T. Εγκλημα Egklēma is old word for accusation or crime from εγκαλεω egkaleō used in Acts 23:28 and in the N.T. only here and Acts 25:16. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus). [source]
First aorist active participle of δερω derō old verb to flay, to skin, to smite. The Lex Valeria b.c. 509 and the Lex Poscia b.c. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, “To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide.” Claudius had “deprived the city of Rhodes of its freedom for having crucified some citizen of Rome” (Rackham). Publicly (δημοσιαι dēmosiāi). This added insult to injury. Common adverb (οδωι hodōi) supplied with adjective, associative instrumental case, opposed to ιδιαι idiāi or κατ οικους kat' oikous Acts 20:20) Uncondemned This same verbal adjective from κατακρινω katȧkrinō with α a privative is used by Paul in Acts 22:25 and nowhere else in the N.T. Rare in late Greek like ακαταγνωστος akatagnōstos but in late Koiné (papyri, inscriptions). The meaning is clearly “without being tried.” Paul and Silas were not given a chance to make a defence. They were sentenced unheard (Acts 25:16). Even slaves in Roman law had a right to be heard. Men that are Romans (αντρωπους ομαιους υπαρχοντας anthrōpous Romaious huparchontas). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in Acts 22:27. Paul‘s claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. Have cast us into prison Second aorist active indicative of βαλλω ballō old verb, with first aorist ending as often in the Koiné This was the climax, treating them as criminals. And now privily (και νυν λατραι kai nun lathrāi). Paul balances their recent conduct with the former. Nay verily, but No indeed! It is the use of γεαρα gar so common in answers As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (εχαγω exagagetōsan third person plural second aorist active imperative of exagō). It was a bitter pill to the proud praetors. [source]
This same verbal adjective from κατακρινω katȧkrinō with α a privative is used by Paul in Acts 22:25 and nowhere else in the N.T. Rare in late Greek like ακαταγνωστος akatagnōstos but in late Koiné (papyri, inscriptions). The meaning is clearly “without being tried.” Paul and Silas were not given a chance to make a defence. They were sentenced unheard (Acts 25:16). Even slaves in Roman law had a right to be heard. Men that are Romans (αντρωπους ομαιους υπαρχοντας anthrōpous Romaious huparchontas). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in Acts 22:27. Paul‘s claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. Have cast us into prison Second aorist active indicative of βαλλω ballō old verb, with first aorist ending as often in the Koiné This was the climax, treating them as criminals. And now privily (και νυν λατραι kai nun lathrāi). Paul balances their recent conduct with the former. Nay verily, but No indeed! It is the use of γεαρα gar so common in answers As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (εχαγω exagagetōsan third person plural second aorist active imperative of exagō). It was a bitter pill to the proud praetors. [source]
The Authorized Version has “too superstitious,” the American Standard “very religious.” Δεισιδαιμων Deisidaimōn is a neutral word (from δειδω deidō to fear, and δαιμων daimōn deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it “with kindly ambiguity.” Page thinks that Luke uses the word to represent the religious feeling of the Athenians (religiosus) which bordered on superstition. The Vulgate has superstitiosiores. In Acts 25:19 Festus uses the term δεισιδαιμονια deisidaimonia for “religion.” It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul‘s whole speech before the Council of Areopagus. The comparative here as in Acts 17:21 means more religions than usual (Robertson, Grammar, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, “full of idols” (Acts 17:16). [source]
Alleging, with the accusative in indirect assertion as in Acts 25:19; Romans 1:22 (nominative with infinitive, Robertson, Grammar, p. 1038). Were so (ουτως εχειν houtōs echein), “held thus,” common idiom. [source]
The first men, the leading men of the city, besides the chief priests. In Acts 25:15 we have “the chief priests and the elders.” These chief men among the Jews would desire to pay their respects to the new Procurator on his first visit to Jerusalem. There was another high priest now, Ishmael in place of Ananias. [source]
A legal formality to give weight to the decision. Ingressive aorist active participle. For this use of βημα bēma for judgment seat, see Matthew 27:19, John 19:13, Acts 12:21, Acts 18:12, Acts 25:10. Same phrase repeated in Acts 25:17. To be brought (αχτηναι achthēnai). First aorist passive infinitive of αγω agō after εκελευσεν ekeleusen (commanded). Same words repeated in Acts 25:17 by Festus. [source]
First aorist passive infinitive of αγω agō after εκελευσεν ekeleusen (commanded). Same words repeated in Acts 25:17 by Festus. [source]
Literally, My defence to you at this time. Νυνι Nuni is a sharpened form (by ι ̇i) of νυν nun (now), just now. The term απολογια apologia (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from απολογεομαι apologeomai to talk oneself off a charge, to make defence. It occurs also in Acts 25:16 and then also in 1 Corinthians 9:3; 2 Corinthians 7:11; Philemon 1:7, Philemon 1:16; 2 Timothy 4:16; 1 Peter 3:15. Paul uses it again in Acts 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Acts 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul‘s conversion see chapter Acts 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three. [source]
Rather, “Where I must be judged,” for δει dei expresses necessity (it is necessary). Paul exposes the conduct of Festus with merciless precision. As thou also very well knowest (ως και συ καλλιον επιγινωσκεις hōs kai su kallion epiginōskeis). “As thou also dost understand (hast additional knowledge, επιγινωσκεις epiginōskeis) better” (than thou art willing to admit). That this is Paul‘s meaning by the use of the comparative καλλιον kallion (positive καλως kalōs) is made plain by the confession of Festus to Agrippa in Acts 25:18. Paul says that Festus knows that he has done no wrong to the Jews at all (ουδεν ηδικηκα ouden ēdikēka) and yet he is trying to turn him over to the wrath of the Jews in Jerusalem. [source]
“As thou also dost understand (hast additional knowledge, επιγινωσκεις epiginōskeis) better” (than thou art willing to admit). That this is Paul‘s meaning by the use of the comparative καλλιον kallion (positive καλως kalōs) is made plain by the confession of Festus to Agrippa in Acts 25:18. Paul says that Festus knows that he has done no wrong to the Jews at all (ουδεν ηδικηκα ouden ēdikēka) and yet he is trying to turn him over to the wrath of the Jews in Jerusalem. [source]
This use of the optative in this temporal clause with πριν η prin ē instead of the subjunctive αν εχηι an echēi is in conformity with literary Greek and occurs only in Luke‘s writings in the N.T. (Robertson, Grammar, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in Acts 25:14-16.The accusers face to face (κατα προσωπον τους κατηγορους kata prosōpon tous katēgorous). Same word κατηγορος katēgoros as in Acts 23:30, Acts 23:35; Acts 25:18. This all sounds fair enough. And have had opportunity to make his defence concerning the matter laid against him Literally, “And should receive (λαβοι laboi optative for same reason as εχοι echoi above, second aorist active of λαμβανω lambanō) opportunity for defence (objective genitive) concerning the charge” (εγκληματος egklēmatos in N.T. only here and Acts 23:19 which see). [source]
Same word κατηγορος katēgoros as in Acts 23:30, Acts 23:35; Acts 25:18. This all sounds fair enough. [source]
Genitive absolute with first aorist middle participle of επικαλεομαι epikaleomai the technical word for appeal (Acts 25:11, Acts 25:12). The first aorist passive infinitive τηρητηναι tērēthēnai (to be kept) is the object of the participle. [source]
Condition of the second class with the past perfect middle indicative (op. cit., p. 1015) of επικαλεω epikaleō (cf. Acts 25:11.). But Paul only appealed to Caesar after Festus had tried to shift him back to Jerusalem and had refused to set him free in Caesarea. Festus comes out with no honour in the case. Since Agrippa was a favourite at court perhaps Festus would be willing to write favourably to Caesar. [source]
A man a murderer. In contrast with “the Holy and Righteous One.” To be granted (χαριστηναι charisthēnai). As a favour (χαρις charis). First aorist passive infinitive of χαριζομαι charizomai So also Acts 25:11; Acts 27:24. [source]
As a favour First aorist passive infinitive of χαριζομαι charizomai So also Acts 25:11; Acts 27:24. [source]
“I was compelled,” first aorist passive indicative of αναγκαζω anagkazō the very word used of Paul‘s efforts to get the Christians to blaspheme (Acts 26:11) which see. Paul was compelled to appeal to Caesar (See note on Acts 25:11, and note on Acts 25:12 for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. Not that I had aught to accuse my nation of (ουχ ως του ετνους μου εχων τι κατηγορειν ouch hōs tou ethnous mou echōn ti katēgorein). This use of ως hōs with a participle (εχων echōn) is common in Greek for the alleged reason. The genitive case with the infinitive κατηγορειν katēgorein is regular. Paul says ετνος ethnos instead of λαος laos as in Acts 24:17; Acts 26:4. [source]
See on appeal, Acts 25:11; see on James 2:7. That invoke Him as, Lord: recalling Romans 10:9, Romans 10:10. Compare Joel 2:32. [source]
The verb is used of unfounded assertion, Acts 24:9; Acts 25:19; Revelation 2:2. [source]
Original sense, not idea of apologizing as we say. See note on Acts 22:1; note on Acts 25:16. Refers to what precedes and to what follows as illustration of 1 Corinthians 8:13. [source]
Rev., better, witness. A common classical idiom. Compare Plato: “Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words” (“Laws,” 664). Homer: “For the gods will be the best witnesses” (“Iliad,” xxii., 254). Compare Romans 1:9; Galatians 1:20; Philemon 1:8; 1 Thessalonians 2:5, 1 Thessalonians 2:10; Genesis 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as Acts 25:11, Acts 25:12. Also to call upon, in the sense of supplication, Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. [source]
Only here and Acts 25:14. Ἀνά up τιθέναι toset. To set up a thing for the consideration of others: to lay it before them. [source]
Arrive at, as a goal. See Acts 16:1; Acts 18:19; Acts 25:13. Rev., attain. [source]
Old word (our word apology, but not our idea of apologizing), in the original sense in Acts 22:1; Acts 25:16. So also in Phlippians 1:16 below. Confirmation (βεβαιωσει bebaiōsei). Old word from βεβαιοω bebaioō (βεβαιοσ βαινω bebaiosσυγκοινωνους μου της χαριτος bainō), to make stable. In N.T. only here and Hebrews 6:16 about oath. Partakers with me of grace Literally, “my Corinthians-sharers in grace” (objective genitive). “Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake” (Vincent, Int. Crit. Comm.). [source]
“All the things relating to me.” The accusative case the object of γνωρισει gnōrisei The same idiom in Acts 25:14; Philemon 1:2. [source]
N.T.oSee Acts href="/desk/?q=ac+13:25&sr=1">Acts 13:25; Acts 25:18; Acts 27:27. [source]
Comp. 1 Timothy 5:11; 2 Timothy 2:23; Titus 3:10. oP. The primary meaning is to ask as a favor (Mark 15:6; Hebrews 12:19). Mostly in this sense in lxx, as 1 Samuel 20:6, 1 Samuel 20:28. To deprecate; to prevent the consequences of an act by protesting against and disavowing it, as Luke href="/desk/?q=lu+14:18&sr=1">Luke 14:18, Luke 14:19; 4Macc. 11:2. To decline, refuse, avoid, as here, Acts 25:11; Hebrews 12:25. [source]
Present middle imperative second person singular of παραιτεω paraiteō old verb, to ask of one and then to beg off from one as in Luke 14:18.; Acts 25:11; 1 Timothy 4:7; 1 Timothy 5:11; Titus 3:10; 2 Timothy 2:23. [source]
Our “logomachy.” From λογομαχεω logomacheō (2 Timothy 2:14), and that from λογος logos and μαχομαι machomai to fight over words, late and rare word, here only in N.T. See Plato (Tim. 1085 F) for “wars in words” Whereof (εχ ων ex hōn). “From which things.” Surmisings Old word from υπονοεω huponoeō to surmise, to suspect (Acts 25:18), only here in N.T. All these words are akin (envy, πτονος phthonos strife, ερις eris railings or slanders, βλασπημιαι blasphēmiai), all products of an ignorant and conceited mind. [source]
Old word from υπονοεω huponoeō to surmise, to suspect (Acts 25:18), only here in N.T. All these words are akin (envy, πτονος phthonos strife, ερις eris railings or slanders, βλασπημιαι blasphēmiai), all products of an ignorant and conceited mind. [source]
Present middle participle of επισταμαι epistamai Ignorance is a frequent companion of conceit. Doting (νοσων nosōn). Present active participle of νοσεω noseō to be sick, to be morbid over, old word, only here in N.T. Disputes of words Our “logomachy.” From λογομαχεω logomacheō (2 Timothy 2:14), and that from λογος logos and μαχομαι machomai to fight over words, late and rare word, here only in N.T. See Plato (Tim. 1085 F) for “wars in words” Whereof (εχ ων ex hōn). “From which things.” Surmisings Old word from υπονοεω huponoeō to surmise, to suspect (Acts 25:18), only here in N.T. All these words are akin (envy, πτονος phthonos strife, ερις eris railings or slanders, βλασπημιαι blasphēmiai), all products of an ignorant and conceited mind. [source]
Ἁπολογία defensein a judicial trial. Comp. Acts 25:16. Also against private persons, as 1 Corinthians 9:3; 2 Corinthians 7:11. Defense of the gospel against its adversaries, as Philemon 1:7, Philemon 1:16; comp. 1 Peter 3:15(note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philemon href="/desk/?q=phm+1:7&sr=1">Philemon 1:7, Philemon 1:16, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Philemon 2:19-23) and which is here related as a piece of news, are quite inexplicable. [source]
Old word from χενος xenos stranger. In N.T. only here and Acts 28:23. I shall be granted unto you (χαριστησομαι υμιν charisthēsomai humin). First future passive of χαριζομαι charizomai Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11). [source]
First future passive of χαριζομαι charizomai Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11). [source]
Dative case of γνοπος gnophos (late form for earlier δνοπος dnophos and kin to νεπος nephos cloud), here only in N.T. Quoted here from Exodus 10:22. Darkness Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exodus 10:22, also in Judges 1:6; 2 Peter 2:4, 2 Peter 2:15. Tempest Old word from τυω thuō (to boil, to rage), a hurricane, here only in N.T. From Exodus 10:22. The sound of a trumpet From Exodus 19:16. Εχος Echos is an old word (our εχο echo) as in Luke 21:25; Acts 2:2. The voice of words From Exodus 19:19; Deuteronomy 4:12. Which voice Relative referring to πωνη phōnē (voice) just before, genitive case with ακουσαντες akousantes (heard, aorist active participle). Intreated First aorist middle (indirect) indicative of παραιτεομαι paraiteomai old verb, to ask from alongside (Mark 15:6), then to beg away from oneself, to depreciate as here, to decline (Acts 25:11), to excuse (Luke 14:18), to avoid (1 Timothy 4:7). That no word should be spoken unto them First aorist passive infinitive of προστιτημι prostithēmi old word to add, here with accusative of general reference (λογον logon), “that no word be added unto them.” Some MSS. have here a redundant negative μη mē with the infinitive because of the negative idea in παρηιτησαντο parēitēsanto as in Galatians 5:7. [source]
First aorist active indicative of καταδικαζω katadikazō old verb (from καταδικη katadikē condemnation, Acts 25:15). The rich controlled the courts of justice. [source]
For the use of the verb see John 18:29; Acts 25:18; 2 Peter 2:11; 2 Peter 1:17, 2 Peter 1:18; 1 Peter 1:13. [source]
The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. [source]
Αρτι Arti (John 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense εγενετο egeneto).The salvation (η σωτηρια hē sōtēria). Here “the victory” as in Revelation 7:10; Revelation 19:1.The power Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]