KJV: But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
YLT: but certain questions concerning their own religion they had against him, and concerning a certain Jesus who was dead, whom Paul affirmed to be alive;
Darby: but had against him certain questions of their own system of worship, and concerning a certain Jesus who is dead, whom Paul affirmed to be living.
ASV: but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive.
ζητήματα | Questions |
Parse: Noun, Accusative Neuter Plural Root: ζήτημα Sense: a question, debate. |
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δέ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τινα | certain |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Plural Root: τὶς Sense: a certain, a certain one. |
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περὶ | concerning |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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ἰδίας | own |
Parse: Adjective, Genitive Feminine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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δεισιδαιμονίας | religion |
Parse: Noun, Genitive Feminine Singular Root: δεισιδαιμονία Sense: in a good sense. |
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εἶχον | they had |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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πρὸς | against |
Parse: Preposition Root: πρός Sense: to the advantage of. |
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περί | concerning |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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τινος | a certain |
Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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Ἰησοῦ | Jesus |
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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τεθνηκότος | having been dead |
Parse: Verb, Perfect Participle Active, Genitive Masculine Singular Root: θνῄσκω Sense: to die, to be dead. |
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ὃν | whom |
Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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ἔφασκεν | was affirming |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: φάσκω Sense: to affirm, allege, portend or profess. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Παῦλος | Paul |
Parse: Noun, Nominative 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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ζῆν | to be alive |
Parse: Verb, Present Infinitive Active Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
Greek Commentary for Acts 25:19
Descriptive imperfect active of εχω echō and δε de of contrast (but). [source]
See note on Acts 17:22 for discussion of this word. Festus would hardly mean “superstition,” whatever he really thought, because Agrippa was a Jew. And of one Jesus (και περι τινος Ιησου kai peri tinos Iēsou). This is the climax of supercilious scorn toward both Paul and “one Jesus.” Who was dead Perfect active participle of τνησκω thnēskō agreeing with Ιησου Iēsou (genitive). As being dead. Whom Paul affirmed to be alive (ον επασκεν ο Παυλος ζηιν hon ephasken ho Paulos zēin). Imperfect active of πασκω phaskō old form of πημι phēmi to say, in the N.T. only here and Acts 24:9; Romans 1:22. Infinitive ζηιν zēin in indirect discourse with ον hon (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul‘s preaching about Jesus as no longer dead, but living. [source]
This is the climax of supercilious scorn toward both Paul and “one Jesus.” [source]
Perfect active participle of τνησκω thnēskō agreeing with Ιησου Iēsou (genitive). As being dead. Whom Paul affirmed to be alive (ον επασκεν ο Παυλος ζηιν hon ephasken ho Paulos zēin). Imperfect active of πασκω phaskō old form of πημι phēmi to say, in the N.T. only here and Acts 24:9; Romans 1:22. Infinitive ζηιν zēin in indirect discourse with ον hon (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul‘s preaching about Jesus as no longer dead, but living. [source]
Imperfect active of πασκω phaskō old form of πημι phēmi to say, in the N.T. only here and Acts 24:9; Romans 1:22. Infinitive ζηιν zēin in indirect discourse with ον hon (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul‘s preaching about Jesus as no longer dead, but living. [source]
See on Acts 17:22. Better, religion, as Rev. As Agrippa was a Jew by religion, Festus would not have insulted him by applying the word superstition to his faith. Note, however, that he speaks of it as their own religion, not identifying Agrippa with them. It was a non-committal expression, since the word meant either religion or superstition according to circumstances. He left Agrippa “to take the word in a good sense, but reserved his own view, which was certainly the Roman one” (Meyer). There is, indeed, a similar tact in Paul's use of the word to the Athenians. He selected “a word which almost imperceptibly shaded off from praise to blame” (Trench). [source]
The imperfect implies something habitual. “Paul kept asserting. ” [source]
Reverse Greek Commentary Search for Acts 25:19
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]
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 verb is used of unfounded assertion, Acts 24:9; Acts 25:19; Revelation 2:2. [source]