Bible Commentaries

Having come into the province (επιβας τηι επαρχειαι — epibas tēi eparcheiāi). Second aorist active participle of επιβαινω — epibainō to set foot upon. Literally, “Having set foot upon his province.” Επαρχεια — Eparcheia is a late word for province, in N.T. only here and Acts 23:34. Judea was not strictly a province, but a department (Page) of the province of Syria which was under a propraetor (λεγατυς Χαεσαρις — legatus Caesaris) while Judea was under a procurator (επιτροπος — epitropos).

After three days (μετα τρεις ημερας — meta treis hēmeras). So in Acts 28:17 in Rome. That is on the third day, with a day of rest in between. Precisely the language used of the resurrection of Jesus “after three days” = “on the third day.” So by common usage then and now.

The principal men (οι πρωτοι — hoi prōtoi). The first men, the leading men of the city, besides the chief priests. In Acts 25:15 we have “the chief priests and the elders.” These chief men among the Jews would desire to pay their respects to the new Procurator on his first visit to Jerusalem. There was another high priest now, Ishmael in place of Ananias.

Informed him against Paul (ενεπανισαν αυτωι κατα του Παυλου — enephanisan autōi kata tou Paulou). “This renewal of the charge after two years, on the very first opportunity, is a measure, not only of their unsleeping hatred, but of the importance which they attached to Paul‘s influence” (Furneaux).

Besought (παρεκαλουν — parekaloun). Imperfect active, kept on beseeching as a special favour to the Jews.

Asking favour against him (αιτουμενοι χαριν κατ αυτου — aitoumenoi charin kat' autou). A favour to themselves (middle voice), not to Paul, but “against” (κατ — kat' down, against) him.

That he would send for (οπως μεταπεμπσηται — hopōs metapempsētai). First aorist middle subjunctive of μεταπεμπω — metapempō (See note on Acts 24:24, and Acts 24:26) with final particle οπως — hopōs like ινα — hina Aorist tense for single case.

Laying wait (ενεδραν ποιουντες — enedran poiountes). See note on Acts 23:16 for the word ενεδρα — enedra Old idiom (Thucydides) for laying a plot or ambush as here. Only these two uses of ενεδρα — enedra in N.T. Two years before the Sanhedrin had agreed to the plot of the forty conspirators. Now they propose one on their own initiative.

On the way (κατα την οδον — kata tēn hodon). Down along, up and down along the way. Plenty of opportunity would occur between Caesarea and Jerusalem for ambush and surprise attacks.

Howbeit (μεν ουν — men oun). No antithesis expressed, though Page considers δε — de in Acts 25:6 to be one. They probably argued that it was easier for one man (Paul) to come to Jerusalem than for many to go down there. But Festus was clearly suspicious (Acts 25:6) and was wholly within his rights to insist that they make their charges in Caesarea where he held court.

Was kept in charge (τηρεισται — tēreisthai). Present passive infinitive of τηρεω — tēreō in indirect assertion. οτι — Hoti with finite verb is more common after αποκρινομαι — apokrinomai but the infinitive with the accusative of general reference is proper as here (Robertson, Grammar, p. 1036).

Shortly (εν ταχει — en tachei). In quickness, in speed. Old and common usage, seen already in Luke 18:8; Acts 12:7; Acts 22:18. Festus is clearly within his rights again since his stay in Caesarea had been so brief. He did go down in “eight or ten days” (Acts 25:6). Luke did not consider the matter important enough to be precise.

Them therefore which are of power among you (οι ουν εν υμιν δυνατοι — hoi oun en humin dunatoi). “The mighty ones among you,” “the men of power” (δυνατοι — dunatoi) and authority, “the first men,” the Sanhedrin, in other words. Note change here by Luke from indirect discourse in Acts 25:4, to direct in Acts 25:5 (πησιν — phēsin says he).

Go down with me (συνκαταβαντες — sunkatabantes). Double compound (συν κατα — sunσυνκαταβαινω — kata) second aorist active participle of ει τι εστιν εν τωι ανδρι ατοπον — sunkatabainō It was a fair proposal.

If there is anything amiss in the man (Ατοπον — ei ti estin en tōi andri atopon). Condition of the first class, assuming that there is (to be courteous to them), but not committing himself on the merits of the case. κατηγορειτωσαν — Atopon is an old word, specially common in Plato, meaning “out of place.” In N.T. only here and Luke 23:41 which see; Acts 28:6; 2 Thessalonians 3:2. Note present tense active voice of κατηγορεω — katēgoreitōsan (imperative) of katēgoreō repeat their accusations.

On the morrow (τηι επαυριον — tēi epaurion). Locative case of the article with ημεραι — hēmerāi understood (επαυριον — epaurion adverb, tomorrow). Festus lost no time for the chief men had come down with him.

Sat on the judgment seat (κατισας επι του βηματος — kathisas epi tou bēmatos). A legal formality to give weight to the decision. Ingressive aorist active participle. For this use of βημα — bēma for judgment seat, see Matthew 27:19, John 19:13, Acts 12:21, Acts 18:12, Acts 25:10. Same phrase repeated in Acts 25:17.

To be brought (αχτηναι — achthēnai). First aorist passive infinitive of αγω — agō after εκελευσεν — ekeleusen (commanded). Same words repeated in Acts 25:17 by Festus.

When he was come (παραγενομενου αυτου — paragenomenou autou). Genitive absolute of common verb παραγινομαι — paraginomai (cf. Acts 24:24).

Which had come down (οι καταβεβηκοτες — hoi katabebēkotes). Perfect active participle of καταβαινω — katabainō They had come down on purpose at the invitation of Festus (Acts 25:5), and were now ready.

Stood round about him (περιεστησαν αυτον — periestēsan auton). Second aorist (ingressive) active (intransitive) of περιιστημι — periistēmi old verb, “Took their stand around him,” “periculum intentantes ” (Bengel). Cf. Luke 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus.

Bringing against him (καταπεροντες — katapherontes). Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb.

Many and grievous charges (πολλα και βαρεα αιτιωματα — polla kai barea aitiōmata). This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29.

Which they could not prove (α ουκ ισχυον αποδειχαι — ha ouk ischuon apodeixai). Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9).

While Paul said in his defence (του Παυλου απολογουμενου — tou Paulou apologoumenou). Genitive absolute again, present middle participle of απολογεομαι — apologeomai old verb to make defence as in Acts 19:33; Acts 24:10; Acts 26:1, Acts 26:2. The recitative οτι — hoti of the Greek before a direct quotation is not reproduced in English.

Have I sinned at all (τι ημαρτον — tōi hēmarton). Constative aorist active indicative of αμαρτανω — hamartanō to miss, to sin. The τι — ti is cognate accusative (or adverbial accusative). Either makes sense. Paul sums up the charges under the three items of law of the Jews, the temple, the Roman state (Caesar). This last was the one that would interest Festus and, if proved, would render Paul guilty of treason (μαεστας — majestas). Nero was Emperor a.d. 54-68, the last of the emperors with any hereditary claim to the name “Caesar.” Soon it became merely a title like Kaiser and Czar (modern derivatives). In Acts only “Caesar” and “Augustus” are employed for the Emperor, not “King” (ασιλευς — Basileus) as from the time of Domitian. Paul‘s denial is complete and no proof had been presented. Luke was apparently present at the trial.

Desiring to gain favour with the Jews (τελων τοις Ιουδαιοις χαριν κατατεσται — thelōn tois Ioudaiois charin katathesthai). 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.

Before me (επ εμου — ep' emou). 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 (με πρεσεντε — me presente). 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.

I am standing before Caesar‘s judgment-seat (εστως επι του βηματος Καισαρος ειμι — Hestōs epi tou bēmatos Kaisaros eimi). Periphrastic present perfect indicative (εστως ειμι — hestōs eimi), second perfect participle εστως — hestōs of ιστημι — histōmi (intransitive). Paul means to say that he is a Roman citizen before a Roman tribunal. Festus was the representative of Caesar and had no right to hand him over to a Jewish tribunal. Festus recognized this by saying to Paul “wilt thou” (τελεις — theleis).

Where I ought to be judged (ου με δει κρινεσται — hou me dei krinesthai). Rather, “Where I must be judged,” for δει — dei expresses necessity (it is necessary). Paul exposes the conduct of Festus with merciless precision.

As thou also very well knowest (ως και συ καλλιον επιγινωσκεις — hōs kai su kallion epiginōskeis). “As thou also dost understand (hast additional knowledge, επιγινωσκεις — epiginōskeis) better” (than thou art willing to admit). That this is Paul‘s meaning by the use of the comparative καλλιον — kallion (positive καλως — kalōs) is made plain by the confession of Festus to Agrippa in Acts 25:18. Paul says that Festus knows that he has done no wrong to the Jews at all (ουδεν ηδικηκα — ouden ēdikēka) and yet he is trying to turn him over to the wrath of the Jews in Jerusalem.

If I am a wrong-doer (ει μεν ουν αδικω — ei men oun adikō). Condition of the first class with ει — ei and the present active indicative of αδικεω — adikeō (α — a privative and δικη — dikē): “If I am in the habit of doing injustice,” assuming it to be true for the sake of argument.

And have committed anything worthy of death (και αχιον τανατου πεπραχα — kai axion thanatou pepracha). Same condition with the difference in tense (πεπραχα — pepracha perfect active indicative) of a single case instead of a general habit. Assuming either or both Paul draws his conclusion.

I refuse not to die (ου παραιτουμαι το αποτανειν — ou paraitoumai to apothanein). Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.”

But if none of these things is (τανειν ου παραιτουμαι — ei de ouden estin). παραιτουμαι — Deuteronomy here is contrasted with ει δε ουδεν εστιν — men just before. No word for “true” in the Greek. Δε — Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true).

Whereof these accuse me (μεν — hōn houtoi katēgorousin mou). Genitive of relative Εστιν — hon by attraction from ων ουτοι κατηγορουσιν μου — ha (accusative with ον — katēgorousin) to case of the unexpressed antecedent α — toutōn (“of these things”). κατηγορουσιν — Mou is genitive of person after τουτων — katēgorousin

No man can give me up to them (Μου — oudeis me dunatai autois charisasthai). “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift (κατηγορουσιν — charisasthai) of Paul to the Sanhedrin.

I appeal unto Caesar (ουδεις με δυναται αυτοις χαρισασται — Kaisara epikaloumai). Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished.

When he had conferred with the council (συνλαλησας μετα του συμβουλιου — sunlalēsas meta tou sumbouliou). The word συμβουλιον — sumboulion in the N.T. usually means “counsel” as in Matthew 12:14, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton‘s Vocabulary) furnish a number of instances of this sense of the word as “council.” Here it apparently means the chief officers and personal retinue of the procurator, his assessors (ασσεσσορες χονσιλιαριι — assessores consiliarii). These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused.

Thou hast appealed unto Caesar (Καισαρα επικεκλησαι — Kaisara epikeklēsai). The same technical word, but the perfect tense of the indicative.

Unto Caesar thou shalt go (επι Καισαρα πορευσηι — epi Kaisara poreusēi). Perhaps the volitive future (Robertson, Grammar, p. 874). Bengel thinks that Festus sought to frighten Paul with these words. Knowling suggests that “they may have been uttered, if not with a sneer, yet with the implication ‹thou little knowest what an appeal to Caesar means.‘” But embarrassment will come to Festus. He has refused to acquit this prisoner. Hence he must formulate charges against him to go before Caesar.

When certain days were passed (ημερων διαγενομενον — Hēmerōn diagenomenon). Genitive absolute of διαγινομαι — diaginomai to come between, “days intervening.”

Agrippa the King (Αγριππας ο βασιλευς — Agrippas ho basileus). Agrippa II son of Agrippa I of Acts 12:20-23. On the death of Herod King of Chalcis a.d. 48, Claudius a.d. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem.

Bernice (ερνικη — Bernikē). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus.

Arrived at Caesarea (κατηντησαν εις Καισαριαν — katēntēsan eis Kaisarian). Came down (first aorist active of κατανταω — katantaō) to Caesarea from Jerusalem.

And saluted Festus (ασπασαμενοι τον Πηστον — aspasamenoi ton Phēston). The Textus Receptus has ασπασομενοι — aspasomenoi the future participle, but the correct text is the aorist middle participle ασπασαμενοι — aspasamenoi which cannot possibly mean subsequent action as given in the Canterbury Revision “and saluted.” It can only mean contemporaneous (simultaneous) action “saluting” or antecedent action like the margin “having saluted.” But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note κατα — kata down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, Grammar, pp. 861-3).

Tarried (διετριβον — dietribon). Imperfect active of διατριβω — diatribō common verb for spending time (Acts 12:19, etc.).

Many days (πλειους ημερας — pleious hēmeras). More days (than a few). Accusative case for extent of time.

Laid Paul‘s case (ανετετο τα κατα τον Παυλον — anetheto ta kata ton Paulon). Second aorist middle indicative of ανατιτημι — anatithēmi old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and Galatians 2:2. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa‘s interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of εννυι — ennui over the visit of these Jewish dignitaries as “more days” went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference.

Left a prisoner (καταλελιμμενος δεσμιος — katalelimmenos desmios). Perfect passive participle of καταλειπω — kataleipō to leave behind. Paul is one of Felix‘s left overs (left behind), a sort of “junk” left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.

Informed (ενεπανισαν — enephanisan). Same word as in Acts 23:15, Acts 23:22; Acts 25:2 which see.

Asking for sentence against him (αιτουμενοι κατ αυτου καταδικην — aitoumenoi kat' autou katadikēn). Only N.T. example of this old word (penalty, fine, condemnation) from κατα — kata and δικη — dikē (justice against).

It is not the custom of the Romans (οτι ουκ εστιν ετος ωμαιοις — hoti ouk estin ethos Rōmaiois). If a direct quotation, οτι — hoti is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after απεκριτην — apekrithēn (I answered), itself in a relative clause (προς ους — pros hous) with the present tense (εστιν — estin is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (Acts 25:3). At any rate there is a tone of scorn towards the Jews.

Before that the accused have (πριν η ο κατηγορουμενος εχοι — prin ē ho katēgoroumenos echoi). This use of the optative in this temporal clause with πριν η — prin ē instead of the subjunctive αν εχηι — an echēi is in conformity with literary Greek and occurs only in Luke‘s writings in the N.T. (Robertson, Grammar, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in Acts 25:14-16.

The accusers face to face (κατα προσωπον τους κατηγορους — kata prosōpon tous katēgorous). Same word κατηγορος — katēgoros as in Acts 23:30, Acts 23:35; Acts 25:18. This all sounds fair enough.

And have had opportunity to make his defence concerning the matter laid against him (τοπον τε απολογιας λαβοι περι του εγκληματος — topon te apologias laboi peri tou egklēmatos). Literally, “And should receive (λαβοι — laboi optative for same reason as εχοι — echoi above, second aorist active of λαμβανω — lambanō) opportunity for defence (objective genitive) concerning the charge” (εγκληματος — egklēmatos in N.T. only here and Acts 23:19 which see).

When they were come together here (συνελτοντων ενταδε — sunelthontōn enthade). Genitive absolute of second aorist active participle of συνερχομαι — sunerchomai but without αυτων — autōn (they), merely understood.

Delay (αναβολην — anabolēn). Old word from αναβαλλω — anaballō only here in N.T.

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Brought (επερον — epheron). Imperfect active of περω — pherō referring to their repeated charges.

Of such evil things as I supposed (ων εγω υπενοουν πονηρων — hōn egō hupenooun ponērōn). Incorporation of the antecedent πονηρων — ponērōn into the relative clause and change of the case of the relative from the accusative α — ha object of υπενοουν — hupenooun to the genitive like πονηρων — ponērōn (Robertson, Grammar, p. 719). Note the imperfect active υπενοουν — hupenooun of υπονοεω — huponoeō to emphasize Festus‘s state of mind about Paul before the trial. This old verb only three times in the N.T. (here, Acts 13:25 which see; Acts 27:27).

But had (δε ειχον — de eichon). Descriptive imperfect active of εχω — echō and δε — de of contrast (but).

Concerning their own religion (περι της ιδιας δεισιδαιμονιας — peri tēs idias deisidaimonias). See note on Acts 17:22 for discussion of this word. Festus would hardly mean “superstition,” whatever he really thought, because Agrippa was a Jew.

And of one Jesus (και περι τινος Ιησου — kai peri tinos Iēsou). This is the climax of supercilious scorn toward both Paul and “one Jesus.”

Who was dead (τετνηκοτος — tethnēkotos). Perfect active participle of τνησκω — thnēskō agreeing with Ιησου — Iēsou (genitive). As being dead.

Whom Paul affirmed to be alive (ον επασκεν ο Παυλος ζηιν — hon ephasken ho Paulos zēin). Imperfect active of πασκω — phaskō old form of πημι — phēmi to say, in the N.T. only here and Acts 24:9; Romans 1:22. Infinitive ζηιν — zēin in indirect discourse with ον — hon (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul‘s preaching about Jesus as no longer dead, but living.

Being perplexed (απορουμενος — aporoumenos). Present middle participle of the common verb απορεω — aporeō (α — a privative and πορος — poros way), to be in doubt which way to turn, already in Mark 6:20 which see and Luke 24:4. The Textus Receptus has εις — eis after here, but critical text has only the accusative which this verb allows (Mark 6:20) as in Thucydides and Plato.

How to inquire concerning these things (την περι τουτων ζητησιν — tēn peri toutōn zētēsin). 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.

When Paul had appealed (του Παυλου επικαλεσαμενου — tou Paulou epikalesamenou). Genitive absolute with first aorist middle participle of επικαλεομαι — epikaleomai the technical word for appeal (Acts 25:11, Acts 25:12). The first aorist passive infinitive τηρητηναι — tērēthēnai (to be kept) is the object of the participle.

For the decision of the emperor (εις την του Σεβαστου διαγνωσιν — eis tēn tou Sebastou diagnōsin). Διαγνωσιν — Diagnōsin (cf. διαγνωσομαι — diagnōsomai Acts 24:22, I will determine) is the regular word for a legal examination (χογνιτιο — cognitio), thorough sifting (δια — dia), here only in N.T. Instead of “the Emperor” it should be “the Augustus,” as Σεβαστος — Sebastos is simply the Greek translation of Augustus, the adjective (Revered, Reverent) assumed by Octavius b.c. 27 as the αγνομεν — agnomen that summed up all his various offices instead of Rex so offensive to the Romans having led to the death of Julius Caesar. The successors of Octavius assumed Augustus as a title. The Greek term Σεβαστος — Sebastos has the notion of worship (cf. σεβασμα — sebasma in Acts Acts 17:25). In the N.T. only here, Acts 25:25; Acts 27:1 (of the legion). It was more imposing than “Caesar” which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen.

Till I should send him to Caesar (εως αν αναπεμπσω αυτον προς Καισαρα — heōs an anapempsō auton pros Kaisara). Here αναπεμπσω — anapempsō can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with εως — heōs for future time (Robertson, Grammar, p. 876). Literally, “send up” (ανα — ana) to a superior (the emperor). Common in this sense in the papyri and Koiné{[28928]}š writers. Here “Caesar” is used as the title of Nero instead of “Augustus” as Κυριος — Kurios (Lord) occurs in Acts 25:26.

I also could wish (εβουλομην και αυτος — eboulomēn kai autos). 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.

When Agrippa was come and Bernice (ελτοντος του Αγριππα και της ερνικης — elthontos tou Agrippa kai tēs Bernikēs). Genitive absolute, the participle agreeing in number and gender (masculine singular, ελτοντος — elthontos) with Αγριππα — Agrippa ερνικης — Bernikēs being added as an afterthought.

With great pomp (μετα πολλης παντασιας — meta pollēs phantasias). 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 (συν τε χιλιαρχοις — sun te chiliarchois). 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 (κελευσαντος του Πηστου — keleusantos tou Phēstou). Genitive absolute again, “Festus having commanded.”

Which are here present with us (οι συνπαροντες ημιν — hoi sunparontes hēmin). Present articular participle of συνπαρειμι — sunpareimi (only here in N.T.) with associative instrumental case ημιν — hēmin

Made suit to me (ενετυχον μοι — enetuchon moi). Second aorist active indicative of εντυγχανω — entugchanō old verb to fall in with a person, to go to meet for consultation or supplication as here. Common in old Greek and Koiné{[28928]}š Cf. Romans 8:27, Romans 8:34. See εντευχις — enteuxis (petition) 1 Timothy 2:1. Papyri give many examples of the technical sense of εντευχις — enteuxis as petition (Deissmann, Bible Studies, p. 121). Some MSS. have plural here ενετυχον — enetuchon rather than the singular ενετυχεν — enetuchen

Crying (βοωντες — boōntes). Yelling and demanding with loud voices.

That he ought not to live any longer (μη δειν αυτον ζηιν μηκετι — mē dein auton zēin mēketi). Indirect command (demand) with the infinitive δειν — dein for δει — dei (it is necessary). The double negative (μημηκετι — mē̇̇mēketi) with ζηιν — zēin intensifies the demand.

But I found (εγω δε κατελαβομην — egō de katelabomēn). Second aorist middle of καταλαμβανω — katalambanō to lay hold of, to grasp, to comprehend as in Acts 4:13; Acts 10:34.

That he had committed nothing worthy of death (μηδεν αχιον αυτον τανατου πεπραχεναι — mēden axion auton thanatou peprachenai). Perfect active infinitive of πρασσω — prassō in indirect assertion with negative μη — mē and accusative αυτον — auton of general reference, the usual idiom. Acts 25:25 repeats the statement in Acts 25:21, perhaps for the benefit of the assembled dignitaries.

No certain thing (ασπαλες τιου — asphales tōi̇̇ou). Nothing definite or reliable (α — a privative, σπαλλω — sphallō to trip). 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.

Unto my lord (τωι κυριωι — tōi kuriōi). 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” (ενατου Νερωνος του κυριου — enatou Nerōnos tou kuriou). 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 (μαλιστα επι σου — malista epi sou). 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 (οπως σχω τι γραπσω — hopōs schō ti grapsō). 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.

Unreasonable (αλογον — alogon). Old word from α — a privative and λογος — logos (reason, speech). “Without reason” as of animals (Judges 1:10; 2 Peter 2:12), “contrary to reason” here. These the only N.T. instances and in harmony with ancient usage.

In sending (πεμποντα — pemponta). Note accusative case with the infinitive σημαναι — sēmānai though μοι — moi (dative) just before. Cf. same variation in Acts 15:22.; Acts 22:17.

Signify (σημαναι — sēmānai). First aorist active infinitive (not σημηναι — sēmānai the old form) of σημαινω — sēmainō to give a sign (σημειον — sēmeion).

The charges (τας αιτιας — tas aitias). This naive confession of Festus reveals how unjust has been his whole treatment of Paul. He had to send along with the appeal of Paul litterae dimissoriae (αποστολι — apostoli) which would give a statement of the case (Page).