Acts 25 22

Acts 25:22 kjv

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

Acts 25:22 nkjv

Then Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow," he said, "you shall hear him."

Acts 25:22 niv

Then Agrippa said to Festus, "I would like to hear this man myself." He replied, "Tomorrow you will hear him."

Acts 25:22 esv

Then Agrippa said to Festus, "I would like to hear the man myself." "Tomorrow," said he, "you will hear him."

Acts 25:22 nlt

"I'd like to hear the man myself," Agrippa said. And Festus replied, "You will ? tomorrow!"

Acts 25 verses

Acts 25 22 Meaning

King Agrippa expressed a personal and immediate desire to hear Paul speak for himself, signaling a significant shift in Paul's legal proceedings from an administrative report to an audience before a powerful Jewish ruler with Roman authority. This curiosity set the stage for Paul to present his gospel defense and personal testimony directly to a king, a pivotal moment in the divine plan for his ministry.

Acts 25 22 Context

This verse takes place during Paul's imprisonment in Caesarea under the Roman governor Porcius Festus. Festus, recently appointed, inherited the "Paul problem" from his predecessor Felix. After the Jewish leaders in Jerusalem renewed their accusations against Paul, Festus, hoping to do them a favor, offered to have Paul tried in Jerusalem. Paul, recognizing the danger, exercised his right as a Roman citizen and appealed directly to Caesar. This appeal transferred his case out of Festus's hands but presented a new challenge: Festus needed to send Paul to Caesar with specific charges, and he found the existing accusations ("questions about their own religion and about a dead man named Jesus whom Paul claimed was alive," Acts 25:19) insufficient.

At this point, King Agrippa II and his sister Bernice arrive in Caesarea to pay respects to the new governor. Festus seized this opportunity to consult Agrippa, who was a Hasmonean king with authority over parts of Galilee and Judea, deeply knowledgeable about Jewish customs and religious law, and held a respected advisory role with the Roman authorities on Jewish matters. Festus recounts Paul's perplexing case to Agrippa. It is in response to this summary that Agrippa expresses his personal interest in hearing Paul, leading to the highly significant hearing detailed in Acts chapter 26.

Acts 25 22 Word analysis

• Then (Τότε - Tote): This Greek adverb marks a temporal sequence, indicating that Agrippa's statement is an immediate and direct response to Festus's explanation of Paul's case. It denotes a swift transition in the narrative.
• Agrippa (ὁ Ἀγρίππας - ho Agrippas): Refers to Herod Agrippa II, the son of Herod Agrippa I (who executed James in Acts 12). He was a Jewish client-king of Rome, reigning over territories northeast of Galilee. Crucially, he was a knowledgeable expert in Jewish traditions, customs, and disputes, making him an ideal consultant for Festus on Paul's case, which primarily involved Jewish religious matters. His understanding provided a level of insight that a typical Roman governor like Festus would lack.
• said (ἔφη - ephē): A simple verb meaning "he said," directly linking the speech to Agrippa. It implies a declarative, straightforward utterance.
• to Festus (πρὸς τὸν Φῆστον - pros ton Phēston): Clearly identifies the recipient of Agrippa's remark as Porcius Festus, the Roman procurator. This confirms the ongoing dialogue between the two Roman-appointed officials, where Agrippa acts in an advisory capacity.
• I would like (Ἐβουλόμην - Eboulomēn): This is the imperfect indicative of the Greek verb boulomai, meaning "to will, to wish, to desire." In this context, the imperfect tense often expresses a polite desire or a wish that is being fulfilled (or will be). It conveys more than a casual interest, indicating a considered and definite inclination on Agrippa's part to hear Paul. It could be understood as "I was wishing" or "I was desiring," conveying a gentle but firm expression of intent.
• also (καὶ - kai): This conjunction adds emphasis. Agrippa isn't just listening to Festus's summary; he also, in addition to hearing the report, wishes to personally engage with Paul. It connects to the "myself" showing personal involvement beyond others' testimonies.
• myself (αὐτὸς - autos): This emphatic pronoun highlights Agrippa's desire for a personal, first-hand account. He doesn't want to rely solely on Festus's (or anyone else's) summary. He wants to hear directly from Paul. This underlines his active interest and the importance he placed on assessing the situation himself.
• to hear (ἀκοῦσαι - akousai): The aorist infinitive of akouō, meaning "to hear, to listen." It refers to the act of listening, particularly to Paul's testimony, defense, or narrative of his beliefs. It signifies a desire to be informed by Paul's own words.
• the man (τοῦ ἀνθρώπου - tou anthrōpou): This phrase refers to Paul. While it could sometimes carry a neutral or even slightly dismissive tone, in this context, it primarily serves as a clear, understood reference to the specific individual whose case has been the subject of their conversation. It distinguishes Paul as the central figure of the current legal predicament.

Words-group by words-group analysis:

• "Then Agrippa said to Festus": This group highlights the formal, official communication between two powerful figures in Roman-governed Judea. Agrippa, despite being a king, is offering counsel to the Roman procurator, underscoring his unique influence and knowledge regarding Jewish affairs.
• "I also would like": This phrase combines personal desire with a sense of official gravitas. The use of "also" and "would like" indicates an additive and considered wish, not merely an idle thought. It sets up the idea that Agrippa's perspective will be his own, built on his own hearing, rather than simply endorsing Festus's opinion.
• "to hear the man myself": This grouping is crucial as it reveals Agrippa's deep personal interest in Paul's situation. The combination of "the man" (Paul) and "myself" implies a desire for direct testimony and understanding, unmediated by reports or accusations. This active personal involvement elevates the significance of the upcoming hearing from a mere administrative formality to a direct royal audience, an evangelistic opportunity foreseen by God.

Acts 25 22 Bonus section

Agrippa II, with his sister Bernice by his side, were prominent figures in Roman-era Judea. Their visit to Festus was customary, involving pleasantries and political consultations. For Agrippa, Paul's case presented an intriguing puzzle involving the "sect of the Nazarenes" which he would have been generally aware of due to his deep understanding of Jewish affairs. This encounter represents one of the highest echelons of authority Paul was able to address during his ministry, offering a testament to the sovereign power of God to place His servants in strategic positions to declare the Gospel, even from a position of chains. The fact that the highest Roman authority (Festus) relied on a Jewish king (Agrippa) to help decipher the religious accusations underscores the uniquely Jewish nature of Paul's alleged crimes.

Acts 25 22 Commentary

Acts 25:22 is a concise but potent verse that pivots the narrative of Paul's imprisonment towards a climactic evangelistic opportunity. Agrippa's expressed desire to hear Paul "himself" is more than simple curiosity; it represents a providential opening for Paul to testify directly before a ruler. Agrippa, being uniquely qualified as a Jewish king with intimate knowledge of the Law and prophets, would be the most astute listener Paul could hope for regarding the intricate religious controversies surrounding Jesus as the Messiah. This moment validates the prophetic word given to Ananias about Paul being God's chosen instrument to bear His name "before Gentiles and kings" (Acts 9:15). Agrippa's interest transforms Paul's trial from a bewildering Roman legal issue into a direct spiritual encounter with a receptive, albeit not yet convinced, audience of power and influence. It is God's timing, utilizing political necessity (Festus's need for advice) and human interest (Agrippa's desire to hear) to advance His Kingdom purpose.