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Chapter 25


25:1 Therefore (oun) Festus (Phēstos) having stepped over (epibas) to the (tē) eparchy (eparcheia), with (meta) [the passing] of three (treis) days (hēmeras) he stepped up (anebē) into (eis) Jerusalem (Hierosoluma) from (apo) Caesarea (Kaisareias),


25:2 and (te) the (hoi) chief sacrificial priests (archiereis) and (kai) the (hoi) first ones4413 (prōtoi) of the (tōn) Judeans (Ioudaiōn) manifested (enephanisan) to him (autō) down on account (kata) of the (tou) Paul (Paulou), and (kai) they were accosting (parekaloun) him (auton),


25:3 causing themselves to request (aitoumenoi) a favour (charin) down on account (kat’) of him (autou), it so being that (hopōs) he might cause himself to send (metapempsētai) him (auton) into (eis) Jerusalem (Hierousalēm), they making (poiountes) an ambush (enedran) to annihilate (anelein) him (auton) down (kata) the (tēn) way (hodon).


25:4 Therefore (oun), truly (men), the (ho) Festus (Phēstos) was caused to make a decision (apekrithē), of the (ton) Paul (Paulon) to be watchfully kept (tēreisthai) in (eis) Caesarea (Kaisareian).


But (de) of himself (heauton), [he was] to be about (mullein) to cause himself to go out (ekporeuesthai) in (en) speed (tachei).


25:5 Therefore (oun) he shed light (phēsin), “The ones (hoi) among (en) you (humin), inherently powered ones (dunatoi), having waalked down together with (sunkatabantes) [me], let them make a public accusation (katēgoreitōsan) of him (autou) if (ei) there is (estin) anything (ti) atypical (atopon) in (en) the (tō) male (andri).”


25:6 But (de) he having rubbed through1304 (diatripsas) among (en) them (autois) absolutely not (ou) more than (pleious) eight (oktō) or (ē) ten (deka) days (hēmeras), having walked down (katabas) into (eis) Caesarea (Kaisareian) upon the morrow (tē epaurion), having sat down (kathisas) upon (epi) the (tou) step of the tribune968 (bēmatos), he ordered (ekeleusen) the (ton) Paul (Paulon) to be led (achthēnai) [in].


25:7 But (de) of him (autou) having caused himself to become alongside (paragenomenou), the (hoi) Judeans (Ioudaioi) having stepped down (katabebēkotes) from (apo) Jerusalem (Hierosolumōn), they stood around (periestēsan) him (auton) bringing down (katapherontes) many (polla) and (kai) weighty (barea) allegations (aitiōmata), of which (ha) they were absolutely not being strong enough (ouk ischuon) to appoint (apodeixai) [to him]!


25:8 [But] of the (tou) Paul (Paulou) causing himself to explain (apologoumenou), [he enunciated] that (hoti), “But absolutely neither (oute) have I sinned (hēmarton) anything (ti) into (eis) the (ton) law (nomon) of the (tōn) Judeans (Ioudaiōn), and absolutely neither (oute) into (eis) the (to) sacred place (hieron), and absolutely nor (oute) into (eis) Caesar (Kaisara)!”


25:9 But (de) the (ho) Festus (Phēstos) desiring (thelōn) a gracious thing (charin) to be laid down (katathesthai) for the (tois) Judeans (Ioudaioia), he having been caused to make a decision (apokritheis) he enunciated (eipen) to the (tō) Paul (Paulō), “Having stepped up (anabas) into (eis) Jerusalem (Hierosoluma), do you desire (theleis) to be judged (krithēnai) there (ekei) about (peri) these things (toutōn), [by] (ep’) me (emou)?”


25:10 But (de) the (ho) Paul (Paulos) enunciated (eipen), “I (eimi) have stood (hestōs) upon (epi) the (tou) step of the tribune968 (bēmatos) of Caesar (Kaisaros), where (hou) it is necessary (dei) for me (me) to be judged (krinesthai).


Of absolutely not one thing (ouden) was I unrighteous (ēdikēsa) [to the] Judeans (Ioudaious), as (hōs) you (su) also (kai) beautifully (kallion) experientially know (epiginōskeis)!


25:11 Therefore (oun) truly (men), if (ei) I do unrighteousness (adikō), and (kai) I have habitually practiced (pepracha) anything (ti) worthy (axion) of death (thanatou), I absolutely do not  cause myself to request to be set aside (ou paraitoumai) the (to) [judgment, v10] to die away (apothanein)!


But (de) if (ei) there is (estin) absolutely not one thing (ouden) of which (hōn) these ones (houtoi) can make public accusations (katēgorousin) of me (mou), absolutely not one (oudeis) can inherently power himself (dunatai) to cause himself to make a gracious gift (charisasthai) of me (me) to them (autois)!


I cause myself to call aloud (epikaloumai) for Caesar (Kaisara)!”


25:12 Then (tote) the (ho) Festus (Phēstos), he having spoken together (sullalēsas) with (meta) the (tou) council (sumbouliou), was caused to make a decision (apekrithē), “You caused yourself to call aloud (epikeklēsai) for Caesar (Kaisara).


Over (epi) to Caesar (kaisara) you shall cause yourself to go (poreusē).”


25:13 But (de) of some (tinōn) days (hēmerōn) having thoroughly caused themselves to come to pass (diagenomenōn), Agrippa (Agrippas), the (ho) king (basileus), and (kai) Bernice (Bernikē) came down faced (katēntēsan) into (eis) Caesarea (Kaisareian), ones having caused themselves to embrace (aspasamenoi) the (ton) Festus (Phēston).


25:14 But (de) as (hōs) they were rubbing through1304 (dietribon) there (ekei) many (pleious) days (hēmeras), Festus (Phēstos) caused himself to put up (anetheto) to the (tō) king (basilei) the (ta) [grievous complaints] down against (kata) the (ton) Paul (Paulon), saying (logōn), “[There] is (estin) a certain (tis) male (anēr) having been left (kataleleimmenos) bound (desmios) under (hupo) [authority] of Felix (Phēlikos),


25:15 about (peri) whom (hou), of me (mou) having caused myself to come (genomenou) into (eis) Jerusalem (Ierosoluma), the (hoi) chief sacrificial priests (archiereis) and (kai) the (hoi) elders (presbuteroi) of the (tōn) Judeans (Ioudaiōn) manifested (enephanisan) [themselves], causing themselves to request (aitoumenoi) a writ (katadikēn) down against (kat’) him (autou);


25:16 to (pros) whom (hous) I was caused to make a decision (apekrithēn), that (hoti) it is (estin) absolutely not (ouk) a custom (ethos) for Romans (Rhōmaiois) to be gracious (charizesthai) for any (tina) mortal (anthrōpon);


or (ē) until (prin) the one (ho) being publicly accused (katēgoroumenos) may have (echoi) the (tous) public accusers (katēgorous) down (kata) [before him] face to face (prosōpon), and (te) he may receive (laboi) a place (topon) of defense (apologias) about (peri) the (tou) question (enklēmatos).


25:17 Therefore (oun), of them (autōn) having come together (sunelthontōn) within (enthade), I having caused myself to make (poiēsamenos) but not one (mēdemian) delay (anabolēn), the (tē) adjoining (hexēs) [day], I having sat down (kathisas) upon (epi) the (tou) step of the tribune968 (bēmatos), I ordered (ekeleusa) the (ton) male (andra) to be led (achthēnai) [in to me];


25:18 about (peri) whom (hou), the (hoi) public accusers (katēgoroi) having been made to stand (stathentes), they were bringing (epheron) but not one (oudemian) cause (aitian) of evil things (ponērōn), of which things (hōn) I (egō) was assuming (hupenooun).


25:19 But (de) they were having (eichon) some (tina) issues (zētēmata) toward (pros) him (auton) about (peri) the (tēs) [chief sacrificial priests and the elders of them, v15] [being] cowards of their own demons (idias deisidaimonias);


and (kai) [issues] about (peri) some (tinos) Jesus (Iēsou) having died (tethnēkotos), whom (hon) the (ho) Paul (Paulos) was claiming (ephasken) to live (zēn).


25:20 But (de) I (egō) causing myself to be one perplexed (aporoumenos) about (peri) the (tēn) debate (zētēsin) of these things (toutōn), I was saying (elegon) [to him] if (ei) he might cause himself to wish (bouloito) to go (poreuesthai) into (eis) Jerusalem (Hierosoluma), and there (kakei) to be judged (krinesthai) about (peri) these things (toutōn)?


25:21 But (de) of the (tou) Paul (Paulou) having caused himself to call aloud (epikalesamenou) for him (auton) to be watchfully kept (tērēthēnai) into (eis) the (tēn) diagnoses (diagnōsin) of the (tou) Augustan (sebastou), I ordered (ekeleusa) him (auton) to be watchfully kept (tēreisthai) until (heōs) I may send him up (anapempsō auton) to (pros) Caesar (Kaisara)."


25:22 But (de) Agrippa (Agrippas) [said] to (pros) the (ton) Festus (Phēston),I was wishing to myself (eboulomēn) for myself (autos) also (kai) to hear (akousai) the (tou) mortal (anthrōpou).” 


He shed light (phēsin), “Tomorrow (aurion) you shall hear (akousē) him (autou).”


25:23 Therefore (oun) upon the morrow (tē epaurion), of the (tou) Agrippa (Agrippa) and (kai) the (tēs) Bernice (Bernikēs) having come (elthontos) with (meta) much (pollēs) showbiz (phantasias), and (kai) they having entered in (eiselthontōn) into (eis) the (to) place of hearing (akroatērion) together with (sun) both (te) tribunes (chiliarchois) and (kai) the ones (tois) [being] exceptional (exochēn) males (andrasin) down (kat’) [in] the (tēs) city (poleōs), and (kai) of the (tou) Festus (Phēstou) having ordered (keleusantos), the (ho) Paul (Paulos) was led (ēchthē) [in].


25:24 And (kai) the (ho) Festus (Phēstos) shed light5346 (phēsin), “King (basileu) Agrippa (Agrippa), and (kai) all (pantes) the (hoi) males (andres) being alongside together with (sumparontes) us (hēmin), do you observe (theōreite) this one (touton) about (peri) whom (hou) absolutely all (hapan) the (to) fullness (plethos) of the (tōn) Judeans (Ioudaiōn) interceded (enetuchon) to me (moi), in (en) both (te) Jerusalem (Hierosolumois) and (kai) within (enthade), ones shouting (boōntes) not (mē) to require (dein) him (auton) to live (zēn) any longer (mēketi)”!?


25:25 But (de) I (egō) caused myself to take down (katelabomēn) of him (auton) to have habitually practiced (peprachenai) not one thing (mēden) worthy (axion) of death (thanatou)!


But (de) of himself (autou) this one (toutou) having caused himself to call aloud upon (epikalesamenou) the (ton) Augustan (Sebaston), I judged (ekrina) to send (pempein) [him];


25:26 about (peri) whom (hou) I absolutely do not have (ouk echō) something (ti) for sure (asphales) to write (grapsai) to the (tō) lord (kuriō).


Through which (dio) [reason] I led him before (proēgagon auton) [you all] over (eph’) [the sake] of you (humōn), and (kai) especially (malista) over (epi) [the sake] of you (sou), king (basileu) Agrippa (Agrippa), it so being that (hopōs) the (tēs) adjudication (anakriseōs) having caused itself to come to pass (genomenēs), I may have (schō) something (ti) I may write (grapsō).


25:27 Because (gar) it concludes (dokei) [to be] unreasonable (alogon) to me (moi), I sending (pemponta) a bound one (desmion), to not signify (mē sēmanai) the (tas) causes (aitias) also (kai) [for being bound], down on account (kat’) of him (autou).”