The Meaning of Acts 25:11 Explained

Acts 25:11

KJV: For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.

YLT: for if indeed I am unrighteous, and anything worthy of death have done, I deprecate not to die; and if there is none of the things of which these accuse me, no one is able to make a favour of me to them; to Caesar I appeal!'

Darby: If then I have done any wrong and committed anything worthy of death, I do not deprecate dying; but if there is nothing of those things of which they accuse me, no man can give me up to them. I appeal to Caesar.

ASV: If then I am a wrong-doer, and have committed anything worthy of death, I refuse not to die; but if none of those things is true whereof these accuse me, no man can give me up unto them. I appeal unto Caesar.

KJV Reverse Interlinear

For  if  I be an offender,  or  have committed  any thing  worthy  of death,  I refuse  not  to die:  but  if  there be  none  of these things  whereof these  accuse  me,  no man  may  deliver  me  unto them.  I appeal unto  Caesar. 

What does Acts 25:11 Mean?

Context Summary

Acts 25:1-12 - Granting Appeal To Caesar
How inveterately must these Jews have hated Paul, when after two years they still thirsted for his blood! It would never have done for the trial to be transferred to Jerusalem, as the Jews had requested. If Paul had been brought thither, many plots might have been set on foot for the purpose of ending his life, especially if Festus proved as amenable to a bribe as had his predecessor. Festus was quite prepared to humor the Jews by granting such a transference, and there was no way of averting it other than Paul's availing himself of his right as a Roman citizen to be tried by the emperor himself.
The appeal was a great surprise. Festus himself was probably annoyed. It would not be agreeable to him to have his jurisdiction superseded on this the first occasion of holding a public inquiry. But there was no question that the appeal was admissible, and Festus had therefore no alternative. How strangely God was fulfilling His own word, So must thou bear witness also at Rome! Paul had always desired to visit the imperial city, to bear thither the message of the Cross; but he never expected to go under the safeguard of Roman soldiers and at Roman expense. "Deep in unfathomable mines of never-failing skill" God fulfills His purposes. [source]

Chapter Summary: Acts 25

1  The Jews accuse Paul before Festus
8  He answers for himself,
11  and appeals unto Caesar
14  Afterwards Festus opens his matter to king Agrippa;
23  and he is brought forth
25  Festus clears him of having done anything worthy of death

Greek Commentary for Acts 25:11

If I am a wrong-doer [ει μεν ουν αδικω]
Condition of the first class with ει — ei and the present active indicative of αδικεω — adikeō (α — a privative and δικη — dikē): “If I am in the habit of doing injustice,” assuming it to be true for the sake of argument. [source]
And have committed anything worthy of death [και αχιον τανατου πεπραχα]
Same condition with the difference in tense Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” But if none of these things is παραιτουμαι — Deuteronomy here is contrasted with ει δε ουδεν εστιν — men just before. No word for “true” in the Greek. Δε — Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν — hōn houtoi katēgorousin mou). Genitive of relative Εστιν — hon by attraction from ων ουτοι κατηγορουσιν μου — ha (accusative with ον — katēgorousin) to case of the unexpressed antecedent α — toutōn (“of these things”). κατηγορουσιν — Mou is genitive of person after τουτων — katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
I refuse not to die [ου παραιτουμαι το αποτανειν]
Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” [source]
But if none of these things is [τανειν ου παραιτουμαι]
παραιτουμαι — Deuteronomy here is contrasted with ει δε ουδεν εστιν — men just before. No word for “true” in the Greek. Δε — Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν — hōn houtoi katēgorousin mou). Genitive of relative Εστιν — hon by attraction from ων ουτοι κατηγορουσιν μου — ha (accusative with ον — katēgorousin) to case of the unexpressed antecedent α — toutōn (“of these things”). κατηγορουσιν — Mou is genitive of person after τουτων — katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Whereof these accuse me [μεν]
Genitive of relative Εστιν — hon by attraction from ων ουτοι κατηγορουσιν μου — ha (accusative with ον — katēgorousin) to case of the unexpressed antecedent α — toutōn (“of these things”). κατηγορουσιν — Mou is genitive of person after τουτων — katēgorousin [source]
No man can give me up to them [Μου]
“Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
I appeal unto Caesar [ουδεις με δυναται αυτοις χαρισασται]
Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Deliver [χαρίσασθαι]
With an underlying sense of giving him up as a favor to the Jews. [source]
I appeal [ἐπικαλοῦμαι]
The technical phrase for lodging an appeal. The Greek rendering of the Latin formula appello. [source]

Reverse Greek Commentary Search for Acts 25:11

Luke 14:18 To make excuse [παραιτεισται]
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]
Acts 25:21 When Paul had appealed [του Παυλου επικαλεσαμενου]
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]
Acts 26:32 If he had not appealed unto Caesar [ει μη επεκεκλητο Καισαρα]
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]
Acts 28:19 I was constrained [ηναγκαστην]
“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]
Acts 3:14 Murderer [ανδρα πονεα]
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]
Acts 3:14 To be granted [χαριστηναι]
As a favour First aorist passive infinitive of χαριζομαι — charizomai So also Acts 25:11; Acts 27:24. [source]
Romans 10:12 That call upon [ἐπικαλουμένους]
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]
2 Corinthians 1:23 I call God for a record [τὸν Θεὸν ἐπικαλοῦμαι]
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]
1 Timothy 4:7 Shun [παραιτοῦ]
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]
1 Timothy 4:7 Refuse [παραιτου]
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]
Philemon 1:22 A lodging [χενιαν]
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]
Philemon 1:22 I shall be granted unto you [χαριστησομαι υμιν]
First future passive of χαριζομαι — charizomai Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11). [source]
Hebrews 12:19 Unto blackness [γνοπωι]
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]

What do the individual words in Acts 25:11 mean?

If indeed therefore I do wrong and worthy of death have done anything not I do refuse - to die however nothing there is of which they [can] accuse me no one me can to them give up To Caesar I appeal
εἰ μὲν οὖν ἀδικῶ καὶ ἄξιον θανάτου πέπραχά τι οὐ παραιτοῦμαι τὸ ἀποθανεῖν δὲ οὐδέν ἐστιν ὧν οὗτοι κατηγοροῦσίν μου οὐδείς με δύναται αὐτοῖς χαρίσασθαι Καίσαρα ἐπικαλοῦμαι

μὲν  indeed 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
ἀδικῶ  I  do  wrong 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀδικέω  
Sense: absolutely.
ἄξιον  worthy 
Parse: Adjective, Accusative Neuter Singular
Root: ἄξιος  
Sense: weighing, having weight, having the weight of another thing of like value, worth as much.
θανάτου  of  death 
Parse: Noun, Genitive Masculine Singular
Root: θάνατος 
Sense: the death of the body.
πέπραχά  have  done 
Parse: Verb, Perfect Indicative Active, 1st Person Singular
Root: ἀναπράσσω 
Sense: to exercise, practise, to be busy with, carry on.
τι  anything 
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular
Root: τὶς  
Sense: a certain, a certain one.
παραιτοῦμαι  I  do  refuse 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: παραιτέομαι  
Sense: to ask along side, beg to have near one.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἀποθανεῖν  to  die 
Parse: Verb, Aorist Infinitive Active
Root: ἀποθνῄσκω  
Sense: to die.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
οὐδέν  nothing 
Parse: Adjective, Nominative Neuter Singular
Root: οὐδείς 
Sense: no one, nothing.
ἐστιν  there  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ὧν  of  which 
Parse: Personal / Relative Pronoun, Genitive Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
κατηγοροῦσίν  [can]  accuse 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: κατηγορέω  
Sense: to accuse.
μου  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
οὐδείς  no  one 
Parse: Adjective, Nominative Masculine Singular
Root: οὐδείς 
Sense: no one, nothing.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
δύναται  can 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
χαρίσασθαι  give  up 
Parse: Verb, Aorist Infinitive Middle
Root: χαρίζομαι  
Sense: to do something pleasant or agreeable (to one), to do a favour to, gratify.
Καίσαρα  To  Caesar 
Parse: Noun, Accusative Masculine Singular
Root: Καῖσαρ  
Sense: the surname of Julius Caesar, which adopted by Octavius Augustus and his successors afterwards became a title, and was appropriated by the Roman emperors as part of their title.
ἐπικαλοῦμαι  I  appeal 
Parse: Verb, Present Indicative Middle, 1st Person Singular
Root: ἐπικαλέω  
Sense: to put a name upon, to surname.