KJV: Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.
YLT: concerning whom I have no certain thing to write to my lord, wherefore I brought him forth before you, and specially before thee, king Agrippa, that the examination having been made, I may have something to write;
Darby: concerning whom I have nothing certain to write to my lord. Wherefore I have brought him before you, and specially before thee, king Agrippa, so that an examination having been gone into I may have something to write:
ASV: Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, king Agrippa, that, after examination had, I may have somewhat to write.
| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| οὗ | whom |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἀσφαλές | definite |
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Parse: Adjective, Accusative Neuter Singular Root: ἀσφαλής Sense: firm (that which can be relied on). |
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| τι | anything |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| γράψαι | to write |
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Parse: Verb, Aorist Infinitive Active Root: γράφω Sense: to write, with reference to the form of the letters. |
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| κυρίῳ | [my] lord |
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Parse: Noun, Dative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἔχω | I have |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| προήγαγον | I have brought |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: προάγω Sense: to lead forward, lead forth. |
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| ἐφ’ | before |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ὑμῶν | you all |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| μάλιστα | especially |
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Parse: Adverb Root: μάλιστα Sense: especially, chiefly, most of all, above all. |
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| ἐπὶ | before |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| βασιλεῦ | King |
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Parse: Noun, Vocative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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| Ἀγρίππα | Agrippa |
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Parse: Noun, Vocative Masculine Singular Root: Ἀγρίππας Sense: Name of a ruling family in Israel at the time of Christ. |
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| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| ἀνακρίσεως | examination |
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Parse: Noun, Genitive Feminine Singular Root: ἀνάκρισις Sense: an examination. |
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| γενομένης | having taken place |
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Parse: Verb, Aorist Participle Middle, Genitive Feminine Singular Root: γίνομαι Sense: to become, i. |
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| σχῶ | I might have |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| τί | something |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| γράψω | to write |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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Greek Commentary for Acts 25:26
Nothing definite or reliable All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in Acts 25:9 about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. [source]
Augustus (Octavius) and Tiberius refused the title of κυριος kurios (lord) as too much like rex (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (Light from the Ancient East, p. 105) gives an ostracon dated Aug. 4, a.d. 63 with the words “in the year nine of Nero the lord” Deissmann (op. cit., pp. 349ff.) runs a most interesting parallel “between the cult of Christ and the cult of Caesar in the application of the term κυριος kurios lord” in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in 1 Corinthians 12:3 that “no one is able to say Κυριος Ιησους Kurios Iēsous except in the Holy Spirit” (cf. also Philemon 2:11). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say “ Lord Caesar” and insisted on saying “Lord Jesus” when it meant his certain death. Before you (επ υμων eph' humōn). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (Acts 25:22). Especially before thee Out of courtesy. It was the main reason as Acts 25:22 shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul‘s case. After examination had (της ανακρισεως γενομενης tēs anakriseōs genomenēs). Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. That I may have somewhat to write Ingressive aorist subjunctive σχω schō (may get) with οπως hopōs (final particle like ινα hina). Τι γραπσω Ti grapsō in indirect question after σχω schō is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a “trial,” but an examination for his convenience to help him out of a predicament. [source]
The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (Acts 25:22). [source]
Out of courtesy. It was the main reason as Acts 25:22 shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul‘s case. After examination had (της ανακρισεως γενομενης tēs anakriseōs genomenēs). Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. That I may have somewhat to write Ingressive aorist subjunctive σχω schō (may get) with οπως hopōs (final particle like ινα hina). Τι γραπσω Ti grapsō in indirect question after σχω schō is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a “trial,” but an examination for his convenience to help him out of a predicament. [source]
Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. [source]
Ingressive aorist subjunctive σχω schō (may get) with οπως hopōs (final particle like ινα hina). Τι γραπσω Ti grapsō in indirect question after σχω schō is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a “trial,” but an examination for his convenience to help him out of a predicament. [source]
An instance of Luke's accuracy. The title “lord” was refused by the first two emperors, Augustus and Tiberius. The emperors who followed accepted it. In the time of Domitian it was a recognized title. Antoninus Pius was the first who put it on his coins. [source]
Reverse Greek Commentary Search for Acts 25:26
Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. [source]
First aorist active participle of παραγγελλω paraggellō with which compare ματων mathōn above (Acts 23:27), not subsequent action. Dative case in κατηγοροις katēgorois Before thee (επι σου epi sou). Common idiom for “in the presence of” when before a judge (like Latin apud) as in Acts 24:20, Acts 24:21; Acts 25:26; Acts 26:2. What happened to the forty conspirators we have no way of knowing. Neither they nor the Jews from Asia are heard of more during the long five years of Paul‘s imprisonment in Caesarea and Rome. [source]
Common idiom for “in the presence of” when before a judge (like Latin apud) as in Acts 24:20, Acts 24:21; Acts 25:26; Acts 26:2. What happened to the forty conspirators we have no way of knowing. Neither they nor the Jews from Asia are heard of more during the long five years of Paul‘s imprisonment in Caesarea and Rome. [source]
Διαγνωσιν Diagnōsin (cf. διαγνωσομαι diagnōsomai Acts 24:22, I will determine) is the regular word for a legal examination In the N.T. only here, Acts 25:25; Acts 27:1 (of the legion). It was more imposing than “Caesar” which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. Till I should send him to Caesar (εως αν αναπεμπσω αυτον προς Καισαρα heōs an anapempsō auton pros Kaisara). Here αναπεμπσω anapempsō can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with εως heōs for future time (Robertson, Grammar, p. 876). Literally, “send up” (ανα ana) to a superior (the emperor). Common in this sense in the papyri and Koiné{[28928]}š writers. Here “Caesar” is used as the title of Nero instead of “Augustus” as Κυριος Kurios (Lord) occurs in Acts 25:26. [source]
Here αναπεμπσω anapempsō can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with εως heōs for future time (Robertson, Grammar, p. 876). Literally, “send up” Common in this sense in the papyri and Koiné{[28928]}š writers. Here “Caesar” is used as the title of Nero instead of “Augustus” as Κυριος Kurios (Lord) occurs in Acts 25:26. [source]
From ακροαομαι akroaomai (to be a hearer) and, like the Latin auditorium, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other Koiné{[28928]}š writers. The hearing was “semi-official” (Page) as is seen in Acts 25:26. [source]
First aorist active participle of ανακρινω anakrinō the same verb used already in Acts 24:8; Acts 25:6, Acts 25:26 of the judicial examinations by Felix and Festus. [source]
Παντασια Phantasia is a Koiné{[28928]}š word (Polybius, Diodorus, etc.) from the old verb πανταζω phantazō (Hebrews 12:21) and it from παινω phainō common verb to show, to make an appearance. This is the only N.T. example of παντασια phantasia though the kindred common word παντασμα phantasma (appearance) occurs twice in the sense of apparition or spectre (Matthew 14:26; Mark 6:49). Herodotus (VII. 10) used the verb πανταζω phantazō for a showy parade. Festus decided to gratify the wish of Agrippa by making the “hearing” of Paul the prisoner (Acts 25:22) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. Into the place of hearing (εις το ακροατηριον eis to akroatērion). From ακροαομαι akroaomai (to be a hearer) and, like the Latin auditorium, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other Koiné{[28928]}š writers. The hearing was “semi-official” (Page) as is seen in Acts 25:26. With the chief captains Χιλιαρχς Chiliarchs each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. And the principal men of the city (και ανδρασιν τοις κατ εχοχην kai andrasin tois kat' exochēn). The use of κατ εχοχην kat' exochēn like our French phrase par excellence, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century a.d. (Moulton and Milligan‘s Vocabulary). Εχοχη Exochē in medical writers is any protuberance or swelling. Cf. our phrase “outstanding men.” At the command of Festus Genitive absolute again, “Festus having commanded.” [source]
Const, according to with I commit: which went before is to be taken absolutely, and not with on thee: const. prophecies with on these. On thee means concerning thee. The sense of the whole passage is: “I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee.” Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See Romans 12:6; 1 Corinthians 12:10; 1 Corinthians 13:2, 1 Corinthians 13:8; 1 Corinthians 14:6, 1 Corinthians 14:22. In 1 Corinthians 12:28; Ephesians 4:11, prophets come next after apostles in the list of those whom God has appointed in the church. In Ephesians 2:20, believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to 1 Timothy 4:14, prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed contents of the prophecy mentioned there. Προαγεῖν togo before is not used by Paul. In the Pastorals and Hebrews it appears only as an intransitive verb, and so in the only instance in Luke, Luke 18:39. In Acts always transitive, to bring forth. See Acts 12:6; Acts 16:30; Acts 17:5; Acts 25:26. [source]