KJV: But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?
YLT: And Festus willing to lay on the Jews a favour, answering Paul, said, 'Art thou willing, to Jerusalem having gone up, there concerning these things to be judged before me?'
Darby: But Festus, desirous of obliging the Jews, to acquire their favour, answering Paul, said, Art thou willing to go up to Jerusalem, there to be judged before me concerning these things?
ASV: But Festus, desiring to gain favor with the Jews, answered Paul and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Φῆστος | Festus |
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Parse: Noun, Nominative Masculine Singular Root: Φῆστος Sense: the successor of Felix as procurator of Judea. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| θέλων | wishing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: θέλω Sense: to will, have in mind, intend. |
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| τοῖς | on the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίοις | Jews |
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Parse: Adjective, Dative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| χάριν | a favor |
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Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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| καταθέσθαι | to lay |
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Parse: Verb, Aorist Infinitive Middle Root: κατατίθημι Sense: to lay down, deposit, lay up. |
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| ἀποκριθεὶς | answering |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παύλῳ | Paul |
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Parse: Noun, Dative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Θέλεις | Are you willing |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| Ἱεροσόλυμα | Jerusalem |
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Parse: Noun, Accusative Neuter Plural Root: Ἱεροσόλυμα Sense: denotes either the city itself or the inhabitants. |
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| ἀναβὰς | having gone up |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀναβαίνω Sense: ascend. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| τούτων | these things |
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Parse: Demonstrative Pronoun, Genitive Neuter Plural Root: οὗτος Sense: this. |
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| κριθῆναι | to be judged |
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Parse: Verb, Aorist Infinitive Passive Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| ἐπ’ | before |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἐμοῦ | me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for Acts 25:9
Precisely the expression used of Felix by Luke in Acts 24:27 which see. Festus, like Felix, falls a victim to fear of the Jews. [source]
Same use of επι epi with the genitive as in Acts 23:30; Acts 24:19, Acts 24:21. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (Acts 25:3). He added the words “επ εμου ep' emou ” (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem “be judged of these things before me,” in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw. [source]
See on Acts 24:27. Rev., better, to gain favor. [source]
Not with him as judge, but by the Sanhedrim in his presence. [source]
Reverse Greek Commentary Search for Acts 25:9
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]
Literally, “received as successor.” διαδεχομαι Diadochos is an old word from δια δυο diadechomai to receive in succession Luke does not tell why Felix “received” a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. Porcius Festus (κατατεσται Porkion Phēston). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (Ant. XX. 8, 9) says that “Porcius Festus was sent as a successor to Felix.” The precise year when this change occurred is not clear. Albinus succeeded Festus by a.d. 62, so that it is probable that Festus came a.d. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and sicarii. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, a.d. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. Desiring to gain favour with the Jews Reason for his conduct. Note second aorist (ingressive) middle infinitive κατελιπε τον Παυλον δεδεμενον katathesthai from καταλειπω katatithēmi old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and Acts 25:9 in N.T., though in some MSS. in Mark 15:46. It is a banking figure. Left Paul in bonds (δεδεμενον katelipe ton Paulon dedemenon). Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” (κατατεσται dedemenon perfect passive participle of δια Δρουσιλλαν deō to bind) was the “deposit” (katathesthai) for their favour. Codex Bezae adds that Felix left Paul in custody “because of Drusilla” (dia Drousillan). She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Reason for his conduct. Note second aorist (ingressive) middle infinitive κατελιπε τον Παυλον δεδεμενον katathesthai from καταλειπω katatithēmi old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and Acts 25:9 in N.T., though in some MSS. in Mark 15:46. It is a banking figure. Left Paul in bonds (δεδεμενον katelipe ton Paulon dedemenon). Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” (κατατεσται dedemenon perfect passive participle of δια Δρουσιλλαν deō to bind) was the “deposit” (katathesthai) for their favour. Codex Bezae adds that Felix left Paul in custody “because of Drusilla” (dia Drousillan). She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Literally, “as to the inquiry concerning these things.” This is not the reason given by Luke in Acts 25:9 (wanting to curry favour with the Jews), but doubtless this motive also actuated Festus as both could be true. Whether he would go to Jerusalem (ει βουλοιτο πορευεσται εις Ιεροσολυμα ei bouloito poreuesthai eis Ierosoluma). Optative in indirect question after ελεγον elegon (asked or said) imperfect active, though the present indicative could have been retained with change of person: “Dost thou wish, etc.,” (ει βουληι ei boulēi etc.). See Robertson, Grammar, pp. 1031, 1044. This is the question put to Paul in Acts 25:9 though τελεις theleis is there used. [source]
Optative in indirect question after ελεγον elegon (asked or said) imperfect active, though the present indicative could have been retained with change of person: “Dost thou wish, etc.,” See Robertson, Grammar, pp. 1031, 1044. This is the question put to Paul in Acts 25:9 though τελεις theleis is there used. [source]
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]