KJV: To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.
YLT: unto whom I answered, that it is not a custom of Romans to make a favour of any man to die, before that he who is accused may have the accusers face to face, and may receive place of defence in regard to the charge laid against him.
Darby: to whom I answered, It is not the custom of the Romans to give up any man before that the accused have the accusers face to face, and he have got opportunity of defence touching the charge.
ASV: To whom I answered, that it is not the custom of the Romans to give up any man, before that the accused have the accusers face to face, and have had opportunity to make his defense concerning the matter laid against him.
| οὓς | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Plural Root: ὅς Sense: who, which, what, that. |
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| ἀπεκρίθην | I answered |
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Parse: Verb, Aorist Indicative Passive, 1st Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἔστιν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἔθος | [the] custom |
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Parse: Noun, Nominative Neuter Singular Root: ἔθος Sense: custom. |
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| Ῥωμαίοις | with Romans |
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Parse: Adjective, Dative Masculine Plural Root: Ῥωμαῖος Sense: a resident of the city of Rome, a Roman citizen. |
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| χαρίζεσθαί | to give up |
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Parse: Verb, Present Infinitive Middle or Passive Root: χαρίζομαι Sense: to do something pleasant or agreeable (to one), to do a favour to, gratify. |
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| τινα | any |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἄνθρωπον | man |
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Parse: Noun, Accusative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| πρὶν | before |
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Parse: Adverb Root: πρίν Sense: before, formerly. |
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| ἢ | that |
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Parse: Conjunction Root: ἤ Sense: either, or, than. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κατηγορούμενος | being accused |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: κατηγορέω Sense: to accuse. |
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| πρόσωπον | face |
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Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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| ἔχοι | may have [it] |
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Parse: Verb, Present Optative Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| κατηγόρους | accusers |
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Parse: Noun, Accusative Masculine Plural Root: κατήγορος Sense: an accuser. |
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| τόπον | [the] opportunity |
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Parse: Noun, Accusative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| ἀπολογίας | of defense |
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Parse: Noun, Genitive Feminine Singular Root: ἀπολογία Sense: verbal defence, speech in defence. |
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| λάβοι | he may have |
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Parse: Verb, Aorist Optative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| ἐγκλήματος | accusation |
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Parse: Noun, Genitive Neuter Singular Root: ἔγκλημα Sense: accusation: the crime of which one is accused. |
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Greek Commentary for Acts 25:16
If a direct quotation, οτι hoti is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after απεκριτην apekrithēn (I answered), itself in a relative clause At any rate there is a tone of scorn towards the Jews. [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]
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]
Lit., place. An unclassical use of the word. [source]
Reverse Greek Commentary Search for Acts 25:16
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]
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]
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]
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]
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]
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]
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]
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]
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]