ACTs 25:16 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)

OET (OET-RV) I told them that it’s not the Roman way to convict someone until they’ve been able to face their accusers and make their defence against the accusations.

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT to whom I replied that the custom of the Romans is not to give any man as a favor before the one being accused may have the accusers by face and receive an opportunity of a defense concerning the accusation.

UST But I told them that when people accuse someone of a serious crime, we Romans do not condemn that person just to satisfy the accusers. Instead, we allow him to meet in person with his accusers and defend himself against what they say about him.

BSB I told them that it is not the Roman custom to hand a man over before he has had an opportunity to face his accusers and defend himself against their charges.

BLB to whom I answered that it is not the custom with Romans to give up any man before that the one being accused may have it to face the accusers, and he may have the opportunity of defense concerning the accusation.

AICNT I answered them that it was not the custom of the Romans to give up anyone [[to destruction]][fn] before the accused met the accusers face to face and had opportunity to make his defense concerning the charge laid against him.

25:16, to destruction: Some manuscripts include.

OEB My answer to them was, that it was not the practice of Romans to give up anyone to their accusers until the accused had met them face to face, and had also had an opportunity of answering the charges brought against them.

WEBBE I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defence concerning the matter laid against him.

WMBB (Same as above)

NET I answered them that it was not the custom of the Romans to hand over anyone before the accused had met his accusers face to face and had been given an opportunity to make a defense against the accusation.

LSV to whom I answered, that it is not a custom of Romans to make a favor of any man to die, before that he who is accused may have the accusers face to face, and may receive place of defense in regard to the charge laid against [him].

FBV I replied that it is not according to Roman law to convict anyone without having them face their accusers and giving them the opportunity to defend themselves against the charges.

TCNT I answered them that it is not the custom of the Romans to hand [fn]anyone over for destruction before the accused faces his accusers and has an opportunity to make his defense concerning the charges.

25:16 anyone over for destruction 89.9% ¦ over anyone CT 7.4%

T4T But I told them that when someone has been accused of a crime, we Romans do not immediately ◄condemn that person/declare that person to be guilty►. First, we command him to stand before the people who are accusing him and to say whether or not he has done those things. After that, the judge will decide what to do with him.

LEB To them[fn] I replied that it was not the custom of the Romans to give up any man before the one who had been accused met his[fn] accusers face to face and received an opportunity for a defense concerning the accusation.

25:16 Literally “whom”

25:16 *Literally “the”; the Greek article is used here as a possessive pronoun

BBE To whom I gave answer that it is not the Roman way to give a man up, till he has been face to face with those who are attacking him, and has had a chance to give an answer to the statements made against him.

Moff No Moff ACTs book available

Wymth My reply was that it is not the custom among the Romans to give up any one for punishment before the accused has had his accusers face to face, and has had an opportunity of defending himself against the charge which has been brought against him.

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 defence concerning the matter laid against him.

DRA To whom I answered: It is not the custom of the Romans to condemn any man, before that he who is accused have his accusers present, and have liberty to make his answer, to clear himself of the things laid to his charge.

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].

Drby 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.

RV 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 defence concerning the matter laid against him.

Wbstr To whom I answered, It is not the manner of the Romans to deliver any man to die, before he who is accused hath the accusers face to face, and hath license to answer for himself concerning the crime laid against him.

KJB-1769 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.

KJB-1611 To whom I answered, It is not the maner of the Romanes to deliuer any man to die, before that he which is accused, haue the accusers face to face, and haue licence to answere for himselfe concerning the crime laid against him.
(To whom I answered, It is not the manner of the Romanes 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.)

Bshps To whom I aunswered: It is not the maner of the Romanes, for fauour to delyuer any man that he shoulde perishe, before that he which is accused, haue the accusers before hym, and haue licence to aunswere for hymselfe, concernyng the cryme layde agaynst hym.
(To whom I answered: It is not the manner of the Romanes, for favour to deliver any man that he should perishe, before that he which is accused, have the accusers before him, and have licence to answer for hymselfe, concerning the cryme laid against him.)

Gnva To whome I answered, that it is not the maner of the Romanes for fauour to deliuer any man to the death, before that hee which is accused, haue the accusers before him, and haue place to defend himselfe, concerning the crime.
(To whom I answered, that it is not the manner of the Romanes for favour to deliver any man to the death, before that he which is accused, have the accusers before him, and have place to defend himself, concerning the crime. )

Cvdl Vnto whom I answered: It is not the maner off the Romaynes to delyuer eny man that he shulde perishe, before that he which is accused, haue his accusers presente, and receaue libertye to answere for him selfe to the accusacion.
(Unto whom I answered: It is not the manner off the Romaynes to deliver any man that he should perishe, before that he which is accused, have his accusers presente, and receive libertye to answer for himself to the accusacion.)

TNT To whom I answered: It is not the maner of the Romayns to delyver eny man that he shuld perisshe before that he which is accused have the accusars before him and have licence to answer for him selfe concerninge the cryme layde agaynst him:
(To whom I answered: It is not the manner of the Romayns to delyver any man that he should perish before that he which is accused have the accusars before him and have licence to answer for himself concerninge the cryme laid against him: )

Wycl To whiche Y answeride, That it is not custom to Romayns, to dampne ony man, bifore that he that is accusid haue hise accuseris present, and take place of defending, to putte awei the crymes, that ben putte ayens hym.
(To which I answered, That it is not custom to Romayns, to dampne any man, before that he that is accusid have his accuseris present, and take place of defending, to put away the crymes, that been put against him.)

Luth welchen ich antwortete: Es ist der Römer Weise nicht, daß ein Mensch ergeben werde umzubringen, ehe denn der Verklagte habe seine Kläger gegenwärtig und Raum empfange, sich der Anklage zu verantworten.
(welchen I replied: It is the/of_the Römer Weise not, that a person ergeben become umzubringen, before because the/of_the Verklagte have his Kläger gegenwärtig and space empfange, itself/yourself/themselves the/of_the Anklage to verantworten.)

ClVg Ad quos respondi: Quia non est Romanis consuetudo damnare aliquem hominem priusquam is qui accusatur præsentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina.
(Ad which respondi: Because not/no it_is Romanis consuetudo damnare aliquem hominem first/beforequam is who accusatur præsentes have accusatores, locumque defendendi accipiat to abluenda crimina. )

UGNT πρὸς οὓς ἀπεκρίθην, ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος, κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον, τε ἀπολογίας λάβοι περὶ τοῦ ἐνκλήματος.
(pros hous apekrithaʸn, hoti ouk estin ethos Ɽōmaiois ⱪarizesthai tina anthrōpon prin aʸ ho kataʸgoroumenos, kata prosōpon eⱪoi tous kataʸgorous topon, te apologias laboi peri tou enklaʸmatos.)

SBL-GNT πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ⸀ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
(pros hous apekrithaʸn hoti ouk estin ethos Ɽōmaiois ⱪarizesthai tina ⸀anthrōpon prin aʸ ho kataʸgoroumenos kata prosōpon eⱪoi tous kataʸgorous topon te apologias laboi peri tou egklaʸmatos.)

TC-GNT Πρὸς οὓς ἀπεκρίθην, ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον [fn]εἰς ἀπώλειαν, πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους, τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
(Pros hous apekrithaʸn, hoti ouk estin ethos Ɽōmaiois ⱪarizesthai tina anthrōpon eis apōleian, prin aʸ ho kataʸgoroumenos kata prosōpon eⱪoi tous kataʸgorous, topon te apologias laboi peri tou egklaʸmatos. )

25:16 εις απωλειαν 89.9% ¦ — CT 7.4%

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

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Paul Is Imprisoned for the Gospel

As the book of Acts attests, Paul was no stranger to imprisonment, and he catalogued his incarcerations among his many credentials of suffering that affirmed his legitimacy as an apostle to the Corinthians (2 Corinthians 6:4-5). The first mention of Paul being imprisoned is when he and Silas were arrested in Philippi after exorcising a spirit of divination from a slave girl (Acts 16). Paul’s actions angered the girl’s owners, since the men were no longer able to make money off of the girl’s fortune telling abilities. Later in his letter to the Corinthians, Paul notes that he had already suffered multiple imprisonments (2 Corinthians 11:23), making it clear that not all of Paul’s imprisonments and other sufferings were recorded in Scripture. The next imprisonment explicitly mentioned in Scripture is when Paul was arrested in the Temple in Jerusalem at the end of his third missionary journey (Acts 21:27-34). Soon after this Paul was sent to Caesarea on the Mediterranean coast, where he remained in prison for two years (Acts 23-26; see “Paul Is Transferred to Caesarea” map). This may be where Paul penned the letters commonly known as the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). At the end of this time Paul appealed his case to Caesar and was sent to Rome, where he spent another two years under house arrest awaiting his trial before Caesar (Acts 28:16-31). If Paul did not write his Prison Epistles while he was at Caesarea, then it is likely that he wrote them from Rome during this time. The next time we hear of Paul being imprisoned is likely several years later in his second letter to Timothy (2 Timothy 1:8-17; 2:9; 4:9-21). Though it is not certain, the tone of Paul’s writing during this time of imprisonment, which seems markedly more somber than the optimistic outlook he seems to have about his incarceration during the writing of the Prison Epistles (e.g., Philippians 1:21-26; Philemon 1:22), suggests that this incarceration was not the same as his house arrest. If so, then it is possible that between his first and second incarcerations in Rome Paul fulfilled his intention to travel to Spain to continue spreading the gospel (Romans 15:22-28). Just prior to his second incarceration in Rome, Paul had informed Titus that he planned to spend the winter in Nicopolis northwest of Achaia and asked him to meet him there (Titus 3:12). Perhaps it was around this time or soon after that he was arrested once again and brought to Rome. Paul’s ultimate fate is not noted in Scripture, but tradition (Clement, Dionysius, Eusebius, and Tertullian) attests that this final imprisonment of Paul took place at what is now called Mamertine Prison. During Paul’s time this was the only prison in Rome and was called simply “the Prison,” and it was not typically used for long term incarceration but rather for holding those awaiting imminent execution. There, during the reign of Nero, Paul met his earthly death by the sword and was received into eternal life by his loving Savior, whom he had served so long.

Parallel ACTs 25:16

Paul Is Imprisoned for the Gospel