Acts 25:8

Acts 25:8 in Multiple Translations

Berean Standard Bible BSB

Then Paul made his defense: “I have committed no offense against the law of the Jews or against the temple or against Caesar.”

King James Version KJV

While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended any thing at all.

American Standard Version ASV

while Paul said in his defence, Neither against the law of the Jews, nor against the temple, nor against Cæsar, have I sinned at all.

Bible in Basic English BBE

Then Paul, in his answer to them, said, I have done no wrong against the law of the Jews, or against the Temple, or against Caesar.

Free Bible Version FBV

Paul defended himself, telling them, “I have not sinned at all against the Jewish law, the Temple, or Caesar.”

Geneva Bible 1599 GNV

Forasmuch as he answered, that he had neither offended any thing against the lawe of the Iewes, neither against ye temple, nor against Caesar.

Young's Literal Translation YLT

he making defence — 'Neither in regard to the law of the Jews, nor in regard to the temple, nor in regard to Caesar — did I commit any sin.'

World English Bible WEB

while he said in his defense, “Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all.”

Noah Webster Bible WBS

While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cesar have I committed any offense.

Douay-Rheims 1899 DRV

Paul making answer for himself: Neither against the law of the Jews, nor against the temple, nor against Caesar, have I offended in any thing.

Translation for Translators T4T

Then Paul spoke to defend himself. He said to Festus, “I have done nothing wrong against the laws of us (exc) Jews, and I have not disobeyed the rules concerning our Temple. I have also done nothing wrong against your government [MTY].”

Plain English Version PEV

Then Paul talked to everyone there and said that he was not guilty. He said, “I haven’t done anything wrong. I didn’t break the Jewish law, and I didn’t break the rules about God’s ceremony house, and I didn’t break the Roman laws.”

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Berean Amplified Bible — Acts 25:8

BAB

Word Study

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Acts 25:8 Interlinear (Deep Study)

BIB

GRK απολογουμενου αυτου οτι ουτε εις τον νομον των ιουδαιων ουτε εις το ιερον ουτε εις καισαρα τι ημαρτον

απολογουμενου apologeomai G626 to defend oneself Verb-PNP-GSM

αυτου autos G846 it/s/he Pron-GSM

οτι hoti G3754 that/since: that Conj

ουτε oute G3777 neither Conj-N

εις eis G1519 toward Prep

τον ho G3588 the/this/who Art-ASM

νομον nomos G3551 law Noun-ASM

των ho G3588 the/this/who Art-GPM

ιουδαιων Ioudaios G2453 Jew Adj-GPM

ουτε oute G3777 neither Conj-N

εις eis G1519 toward Prep

το ho G3588 the/this/who Art-ASN

ιερον hieros G2411 temple Noun-ASN

ουτε oute G3777 neither Conj-N

εις eis G1519 toward Prep

καισαρα Kaisar G2541 Caesar Noun-ASM

τι tis G5100 one Indef-ASN

ημαρτον hamartanō G264 to sin Verb-2AAI-1S

Greek Word Study

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Greek Word Reference — Acts 25:8

απολογουμενου apologeomai G626 "to defend oneself" Verb-PNP-GSM

This Greek word means to defend oneself or give an account of one's actions, and is used in the Bible to describe speaking in one's own defense, such as in Luke 21:14 and Acts 26:1.

Definition: ἀπολογέομαι, -οῦμαι (ἀπό, λόγος), [in LXX: Jer.12:1 (רִיב) Jer.31:6, 2Ma.13:26 * ;] __1. to defend: with accusative, Rom.2:15. __2. to defend one's self: absol., Luk.21:14, Act.26:1; before ὅτι, Act.25:8; τί, to adduce something in one's defence, Luk.12:11, Act.26:24 (ταῦτα) Act.24:10 (τὰ περὶ ἐμαυτοῦ); περί, with genitive of thing(s), and ἐπί, with genitive of person(s), Act.26:2; with dative of person(s), Act.19:33, 2Co.12:19.† (AS)

Usage: Occurs in 10 NT verses. KJV: answer (for self), make defence, excuse (self), speak for self See also: 2 Corinthians 12:19; Acts 26:2; Romans 2:15.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ουτε oute G3777 "neither" Conj-N

Neither means not one or the other, like when Jesus says we cannot serve two masters in Matthew 6:20 and Mark 12:25.

Definition: οὔτε negative particle, related to μήτε as οὐ to μή, and not, neither, nor: οὐδεὶς . . . οὔτε, Rev.5:4; οὐδὲ . . . οὔτε, Gal.1:12; οὔτε . . . καί, Jhn.4:11; after a question with μή interrog., Jas.3:12; οὔτε . . . οὔτε, neither . . . nor, Mat.6:20, Mrk.12:25, Jhn.4:21, Act.15:10, Rom.8:38-39, Gal.5:6, al (AS)

Usage: Occurs in 45 NT verses. KJV: neither, none, nor (yet), (no, yet) not, nothing See also: 1 Corinthians 3:2; John 4:21; Revelation 3:15.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

νομον nomos G3551 "law" Noun-ASM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιουδαιων Ioudaios G2453 "Jew" Adj-GPM

This word means a person from Judah or a Jew, used in Acts 10:28 and John 4:9 to describe people of Jewish descent. It is also used to describe the land of Judah, as in Matthew 2:6.

Definition: Ἰουδαῖος, -αία, -αῖον (Ἰούδας), Jewish: ἀνήρ, Act.10:28 22:3; ἄνθρωπος, Act.21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jhn.3:22; χώρα, Mrk.1:5. Substantively, __(a) Ἰουδαῖος, ὁ, a Jew: Jhn.4:9, Act.18:24, Rom.2:28; pl., Rev.2:9 3:9; οἱ Ἰ., Mat.2:2, Mrk.7:3, Jhn.2:6, al.; Ἰ. τε καὶ Ἕλληνες, Act.14:1, al.; κ. προσήλυτοι, Act.2:10; ἔθνη τε κ. Ἰ., Act.14:5; οἱ κατὰ τὰ ἔθνη, Act.21:21; of Jewish Christians, Gal.2:13; of the ruling class who opposed Jesus, Jhn.1:19 2:18 5:10 11:8 13:33, al.; __(b) Ἰουδαία, -ας, ἡ (sc. γῆ, χώρα, cf. Jhn.3:22, Mrk.1:5), (Heb. יְהוּדָה), Judæa: Mat.2:1, Luk.1:5, Jhn.4:3, al. (AS)

Usage: Occurs in 188 NT verses. KJV: Jew(-ess), of Judæa See also: 1 Corinthians 1:22; John 2:13; Revelation 2:9.

ουτε oute G3777 "neither" Conj-N

Neither means not one or the other, like when Jesus says we cannot serve two masters in Matthew 6:20 and Mark 12:25.

Usage: Occurs in 45 NT verses. KJV: neither, none, nor (yet), (no, yet) not, nothing See also: 1 Corinthians 3:2; John 4:21; Revelation 3:15.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιερον hieros G2411 "temple" Noun-ASN

The Greek word for temple refers to a sacred place, like the Temple in Jerusalem. It includes the entire area, not just the central sanctuary. In the Bible, it appears in 1 Corinthians and 2 Timothy.

Definition: ἱερός, -ά, όν [in LXX: Eze.28:18 (מִקְדָּשׁ); τό ἱ, 1Ch.29:4 (בַּיִת), Eze.45:19 (עֲזָרָה); very frequently in I Est.1:1-58 -4 Mac ;] __1. in Hom., marvellous, mighty, divine. __2. (Also in Hom, and later cl.) consecrated to the deity, sacred: pl., ἱ. γράμματα, 2Ti.3:15. __3. As subst., __(a) (so in Hom.), τὰ ἱ., sacrifices, sacred rites, sacred things: 1Co.9:13; __(b) later, τὸ ἱ.,., a consecrated or sacred place, a temple: τ. Ἀρτέμιδος, Act.19:27; of the temple at Jerusalem, i.e. the entire precincts or some part thereof (as distinct from ὁ ναός, which see, the Sanctuary proper): 1Co.9:13, and frequently in Gosp. and esp. in Ac, Mat.12:6, Mrk.13:3, Act.4:1, al. (on the use of ἱ. in Imperial Iuser., see Deiss., LAE, 380 f.) (AS)

Usage: Occurs in 67 NT verses. KJV: temple See also: 1 Corinthians 9:13; John 10:23; Matthew 26:55.

ουτε oute G3777 "neither" Conj-N

Neither means not one or the other, like when Jesus says we cannot serve two masters in Matthew 6:20 and Mark 12:25.

Usage: Occurs in 45 NT verses. KJV: neither, none, nor (yet), (no, yet) not, nothing See also: 1 Corinthians 3:2; John 4:21; Revelation 3:15.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

καισαρα Kaisar G2541 "Caesar" Noun-ASM

Caesar was a title for the Roman emperor, used in the Bible to refer to the ruling power. It appears in Matthew 22:17, Luke 2:1, and Acts 25:8, showing the intersection of faith and politics.

Definition: Καῖσαρ, -αρος, ὁ Cæsar: Mat.22:17, Luk.2:1, Jhn.19:12, Act.25:8 ff., al (AS)

Usage: Occurs in 24 NT verses. KJV: Cæsar See also: Acts 11:28; Luke 2:1; Philippians 4:22.

τι tis G5100 "one" Indef-ASN

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

ημαρτον hamartanō G264 "to sin" Verb-2AAI-1S

To sin or miss the mark is the meaning of this word, as seen in Matthew 18:25 and Romans 3:23. It involves falling short of God's standards or making a mistake, often with moral implications. This concept is central to the Bible's teachings on human nature and redemption.

Definition: ἁμαρτάνω (present formed from aor. ἁμαρτεῖν), [in LXX for חָטָא, also for אָשַׁם, רָשַׁע, etc. ;] __1. to miss the mark (Hom., Æsch., al.), hence metaphorically (Hom., al.), to err, do wrong __2. In LXX and NT, to violate God's law, to sin (for non-Christian exx., see MM, VGT, see word): absol., Mat.18:25 27:4, Luk.17:3, Jhn.5:14 8:11 9:2-3 Rom.2:12 3:23 5:12, 14 5:16 6:15, 1Co.7:28 7:36 15:34, Eph.4:26, 1Ti.5:20, Tit.3:11, Heb.3:17 10:26, 1Pe.2:20, 2Pe.2:4 2:4 1Jn.1:10 Jn 2:1 Jn 3:6-9 Jn 5:18; with cogn. accusative, ἁ. ἁμαρτίαν (cf. Exo.32:30, חֲטָאָה חָטָא), 1Jn.5:16; before εἰς, Mat.18:21, Luk.15:18, 21 17:4, Act.25:8 (καίσαρα). 1Co.6:18 8:12 (Field, Notes, 173); ἐνώπιον, Luk.15:18, 21; πρὸς θάνατον (cf. Num.18:22, מוּת חֵטְא), 1Jn.5:16 (Cremer, 98, 633).† (AS)

Usage: Occurs in 37 NT verses. KJV: for your faults, offend, sin, trespass See also: 1 Corinthians 6:18; Hebrews 10:26; 1 Peter 2:20.

Study Notes — Acts 25:8

Show Verse Quote Highlights

Context
Cross References
Acts 25:8 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 25:8
Jamieson-Fausset-Brown on Acts 25:8
Matthew Poole's Commentary on Acts 25:8
Trapp's Commentary on Acts 25:8
Adam Clarke's Commentary on Acts 25:8
Cambridge Bible on Acts 25:8
Barnes' Notes on Acts 25:8
Whedon's Commentary on Acts 25:8
Sermons on Acts 25:8

Context — Paul’s Trial before Festus

6After spending no more than eight or ten days with them, Festus went down to Caesarea. The next day he sat on the judgment seat and ordered that Paul be brought in. 7When Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many serious charges that they could not prove.

8Then Paul made his defense: “I have committed no offense against the law of the Jews or against the temple or against Caesar.”

9But Festus, wishing to do the Jews a favor, said to Paul, “Are you willing to go up to Jerusalem to stand trial before me on these charges?” 10Paul replied, “I am standing before the judgment seat of Caesar, where I ought to be tried. I have done nothing wrong to the Jews, as you yourself know very well.

Cross References

	Reference	Text (BSB)
1	Acts 24:12	Yet my accusers did not find me debating with anyone in the temple or riling up a crowd in the synagogues or in the city.
2	Acts 28:17	After three days, he called together the leaders of the Jews. When they had gathered, he said to them, “Brothers, although I have done nothing against our people or the customs of our fathers, I was taken prisoner in Jerusalem and handed over to the Romans.
3	2 Corinthians 1:12	And this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in relation to you, in the holiness and sincerity that are from God—not in worldly wisdom, but in the grace of God.
4	Jeremiah 37:18	Then Jeremiah asked King Zedekiah, “How have I sinned against you or your servants or these people, that you have put me in prison?
5	Acts 6:13–14	where they presented false witnesses who said, “This man never stops speaking against this holy place and against the law. For we have heard him say that Jesus of Nazareth will destroy this place and change the customs that Moses handed down to us.”
6	Acts 28:21	The leaders replied, “We have not received any letters about you from Judea, nor have any of the brothers from there reported or even mentioned anything bad about you.
7	Daniel 6:22	My God sent His angel and shut the mouths of the lions. They have not hurt me, for I was found innocent in His sight, and I have done no wrong against you, O king.”
8	Acts 24:6	and he even tried to desecrate the temple; so we seized him.
9	Acts 23:1	Paul looked directly at the Sanhedrin and said, “Brothers, I have conducted myself before God in all good conscience to this day.”
10	Acts 25:10	Paul replied, “I am standing before the judgment seat of Caesar, where I ought to be tried. I have done nothing wrong to the Jews, as you yourself know very well.

Acts 25:8 Summary

[Paul said he didn't do anything wrong against the Jewish law, the temple, or the Roman government. He wanted to make it clear that he was innocent of all the charges against him. This is similar to what he said in Acts 28:17-20, where he explains that he has done nothing against the Jewish people or their customs. By saying this, Paul was standing up for himself and his faith, just like we should do when we are faced with false accusations or criticism, as seen in 1 Peter 3:15-16.]

Frequently Asked Questions

What was Paul's defense against the accusations brought against him?

Paul declared that he had committed no offense against the law of the Jews, the temple, or Caesar, as stated in Acts 25:8. This defense is similar to his statement in Acts 28:17-20, where he explains that he has done nothing against the Jewish people or their customs.

Why did Paul feel the need to defend himself against these specific areas of the law?

Paul defended himself against the law of the Jews, the temple, and Caesar because these were the primary areas where the Jews had brought accusations against him, as seen in Acts 21:28 and Acts 24:5-9. By addressing these specific areas, Paul aimed to refute the false charges brought against him.

How does Paul's defense in Acts 25:8 relate to his overall message and ministry?

Paul's defense in Acts 25:8 reflects his commitment to living a blameless life, as stated in Acts 24:16, and his desire to proclaim the Gospel without hindrance, as seen in Acts 20:24. By clearing his name, Paul aimed to maintain his credibility and continue his ministry, just as he wrote in 2 Corinthians 6:3-10.

What can we learn from Paul's example of defending himself against false accusations?

From Paul's example, we can learn the importance of standing up for ourselves and our faith in a respectful and humble manner, as seen in 1 Peter 3:15-16. We can also learn the value of maintaining a clear conscience, as stated in Acts 24:16 and 1 Timothy 1:5, which enables us to defend our actions and beliefs with confidence and integrity.

Reflection Questions

How do I respond when faced with false accusations or unfair criticism, and what can I learn from Paul's example in this situation?
In what ways can I, like Paul, maintain a clear conscience and live a blameless life, as stated in Acts 24:16?
How can I effectively defend my faith and actions, while also showing respect and humility towards others, as seen in 1 Peter 3:15-16?
What are some areas in my life where I may need to defend my actions or beliefs, and how can I prepare myself for these situations?

Gill's Exposition on Acts 25:8

While he answered for himself,.... As he was allowed by the Roman laws to do, he pleaded his own cause, and showed the falsehood of the charges exhibited against him; by observing, that as the crimes

Jamieson-Fausset-Brown on Acts 25:8

While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

Matthew Poole's Commentary on Acts 25:8

Paul answers unto the three crimes which he was charged with: 1. He had not offended against the law, having been always a religious observer of it: nor: 2. Against the temple, which he went into devoutly, and upon a religious account: nor: 3. Against Caesar; having never taught any rebellion, nor said or done any thing against his government.

Trapp's Commentary on Acts 25:8

8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all. Ver. 8. Neither against the law of the Jews] Quam multa quam paucis! how much, how little, said Cicero of Brutus’ laconical epistle: and the same may I say of this defence, How much in a little!

Adam Clarke's Commentary on Acts 25:8

Verse 8. While he answered for himself] In this instance St. Luke gives only a general account, both of the accusations and of St. Paul's defense. But, from the words in this verse, the charges appear to have been threefold: 1. That he had broken the law. 2. That he had defiled the temple. 3. That he dealt in treasonable practices: to all of which he no doubt answered particularly; though we have nothing farther here than this, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

Cambridge Bible on Acts 25:8

8. While he answered for himself] Rev. Ver., with MSS., “While Paul said in his defence.” He offered an “Apologia” for himself. He did not make a defence against the unsubstantiated charges, but alluded only to those points on which they would try to prove their case, i.e. his alleged attempt to defile the Temple, his breaches of the Jewish law, and any insurrectionary outbreaks, in which the accusers would try to prove him a leader, and which might be construed into opposition to the Roman power. On this last his accusers would lay most stress. St Luke has only given us the three heads of St Paul’s Apologia.Neither against the law of the Jews] The accusation on the former occasion had not dwelt on this point, but in the course of two years they had discovered that the Apostle had taught among the Gentiles that circumcision was no necessary door for admission to Christianity, and this they would construe into an offence against the Jewish law.have I offended any thing at all] Rev. Ver., “have I sinned at all.”

Barnes' Notes on Acts 25:8

While he answered ... - See this answer more at length in Acts 24:10-21. As the accusations against him were the same now as then, he made to them the same reply.

Whedon's Commentary on Acts 25:8

8. Answered—The three neithers of his answer indicate what were the three charges, namely, heresy against the law of the Jews, sacrilege against the temple, and treason against Cesar.

Sermons on Acts 25:8

	Sermon	Description
	Homily 55 on the Acts of the Apostles by St. John Chrysostom	John Chrysostom preaches on Paul's defense before the Jews, highlighting his desire to exculpate himself and others, emphasizing his forgiving nature and the need to address misund
	Garland, Texas - Conscience by J. Edwin Orr	This sermon delves into the historical context of moral decline post-American Revolution, highlighting the societal issues of drunkenness, immorality, and lawlessness. It transitio
	Christ and Him Crucified by Stephen Kaung	In this sermon, the speaker focuses on the fellowship of believers and how it is shaped by our calling in Christ. The apostle Paul's experience in Corinth is used as an example. Pa
	Growing in the Grace of God #17 - More Characteristics of New Covenant Living Part 1 by Bob Hoekstra	In this sermon, the speaker focuses on the ministry of mercy and how God wants to mark us as those who minister by His mercy. The speaker acknowledges that reaching people can be c
	(Through the Bible) 2 Corinthians - Part 2 by Zac Poonen	This sermon delves into 2 Corinthians, highlighting the inner life of a servant of God, exemplified by the Apostle Paul. It emphasizes the importance of following Christ's example
	(Spiritual Guidelines for Courtship) Godly Weddings by Rick Leibee	In this sermon, the speaker discusses the importance of having a godly wedding. They emphasize the need for a solid foundation in courtship and engagement before planning a wedding
	A Healed Conscience by Phil Beach Jr.	Phil Beach Jr. emphasizes the necessity of maintaining a healed conscience, urging believers to acknowledge their faults and seek Jesus' help rather than justifying their pride or