The Meaning of Acts 25:22 Explained

Acts 25:22

KJV: Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.

YLT: And Agrippa said unto Festus, 'I was wishing also myself to hear the man;' and he said, 'To-morrow thou shalt hear him;'

Darby: And Agrippa said to Festus, I myself also would desire to hear the man. To-morrow, said he, thou shalt hear him.

ASV: And Agrippa'said unto Festus, I also could wish to hear the man myself. To-morrow, saith he, thou shalt hear him.

KJV Reverse Interlinear

Then  Agrippa  said  unto  Festus,  I would  also  hear  the man  myself.  To morrow,  said  he, thou shalt hear  him. 

What does Acts 25:22 Mean?

Verse Meaning

The case interested Agrippa, and he asked to hear Paul. Festus readily agreed hoping that Agrippa would be able to help him understand Paul"s situation and provide information he could use in his report to the emperor.
Jesus had also appeared before a Jewish king, Herod Antipas I, who wanted to meet Him too ( Luke 23:8). However, Paul"s interview with Agrippa proved to be more satisfying to this king than Jesus" appearance before Antipas had been to that king (cf. Luke 23:6-12).

Context Summary

Acts 25:13-27 - Seeking Charges Against His Prisoner
Mark the difference with which these two men regarded our Lord. To the one, He was the supreme object of his affection and his life; to the other, He was "one Jesus." Notice also that Paul had made clear his belief that Jesus was alive. Evidently the risen Christ had been the burden of Paul's preaching. Even Festus had come to understand that, although he would not accept it as true.
The Apostle's audience on the morrow was the most dignified and influential that he had addressed up to this point. As the Lord told Ananias that Saul had been chosen to bear His name before Gentiles and kings and the Children of Israel, so it came to pass. See Acts 9:15. There is no doubt that Paul was lifted far above the thought or fear of man by the consciousness that the Lord was standing by to strengthen him, so that through him the gospel might be fully known. Let us view every circumstance in our experience as the lamp-stand on which to place the lamp of testimony. It is a good thing to ask, "How far will this promote my Lord's business?" [source]

Chapter Summary: Acts 25

1  The Jews accuse Paul before Festus
8  He answers for himself,
11  and appeals unto Caesar
14  Afterwards Festus opens his matter to king Agrippa;
23  and he is brought forth
25  Festus clears him of having done anything worthy of death

Greek Commentary for Acts 25:22

I also could wish [εβουλομην και αυτος]
The imperfect for courtesy, rather than the blunt βουλομαι — boulomai I wish, I want. Literally, “I myself also was wishing” (while you were talking), a compliment to the interesting story told by Festus. The use of αν — an with the imperfect would really mean that he does not wish (a conclusion of the second class condition, determined as unfulfilled). Αν — An with the optative would show only a languid desire. The imperfect is keen enough and yet polite enough to leave the decision with Festus if inconvenient for any reason (Robertson, Grammar, pp. 885-7). Agrippa may have heard much about Christianity. [source]

Reverse Greek Commentary Search for Acts 25:22

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Acts 25:23 With great pomp [μετα πολλης παντασιας]
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]
Acts 25:26 Unto my lord [τωι κυριωι]
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]
Acts 25:26 Before you [επ υμων]
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]
Acts 25:26 Especially before thee [μαλιστα επι σου]
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]
Galatians 4:20 I desire [ἤθελον]
Better, I could wish, the imperfect tense referring to a suppressed conditional clause, as if it were possible. Comp. Acts 25:22; Romans 9:3. [source]
Galatians 4:20 I could with [ητελον]
Imperfect active, I was wishing like Agrippa‘s use of εβουλομην — eboulomēn in Acts 25:22, “I was just wishing. I was longing to be present with you just now (αρτι — arti).” [source]

What do the individual words in Acts 25:22 mean?

Agrippa then [said] to - Festus I have been wanting also myself the man to hear Tomorrow he says you will hear him
Ἀγρίππας δὲ πρὸς τὸν Φῆστον Ἐβουλόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι Αὔριον φησίν Ἀκούσῃ αὐτοῦ

Ἀγρίππας  Agrippa 
Parse: Noun, Nominative Masculine Singular
Root: Ἀγρίππας  
Sense: Name of a ruling family in Israel at the time of Christ.
πρὸς  [said]  to 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Φῆστον  Festus 
Parse: Noun, Accusative Masculine Singular
Root: Φῆστος  
Sense: the successor of Felix as procurator of Judea.
Ἐβουλόμην  I  have  been  wanting 
Parse: Verb, Imperfect Indicative Middle or Passive, 1st Person Singular
Root: βούλομαι  
Sense: to will deliberately, have a purpose, be minded.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
αὐτὸς  myself 
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἀνθρώπου  man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ἀκοῦσαι  to  hear 
Parse: Verb, Aorist Infinitive Active
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
Αὔριον  Tomorrow 
Parse: Adverb
Root: αὔριον  
Sense: tomorrow.
φησίν  he  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: φημί  
Sense: to make known one’s thoughts, to declare.
Ἀκούσῃ  you  will  hear 
Parse: Verb, Future Indicative Middle, 2nd Person Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.

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