Acts 25 3

Acts 25:3 kjv

And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.

Acts 25:3 nkjv

asking a favor against him, that he would summon him to Jerusalem? while they lay in ambush along the road to kill him.

Acts 25:3 niv

They requested Festus, as a favor to them, to have Paul transferred to Jerusalem, for they were preparing an ambush to kill him along the way.

Acts 25:3 esv

asking as a favor against Paul that he summon him to Jerusalem ? because they were planning an ambush to kill him on the way.

Acts 25:3 nlt

They asked Festus as a favor to transfer Paul to Jerusalem (planning to ambush and kill him on the way).

Acts 25 verses

Acts 25 3 Meaning

The verse describes a proposal from the Jewish leaders and elders, as well as Tertius, to Festus concerning Paul. They requested that Paul be brought to Jerusalem to face charges, intending to ambush and kill him on the way. This was a malicious plot, aiming to exploit the legal process to achieve their destructive goal.

Acts 25 3 Context

Following Paul's appeal to Caesar, Festus was tasked with sending Paul to Rome. The Jewish leadership, however, had not abandoned their desire to eliminate Paul. They saw this opportunity to petition Festus to have Paul transferred to Jerusalem. Their underlying motive was a treacherous plot to assassinate Paul en route. This reveals the persistent animosity and danger Paul faced from the Jewish authorities who viewed him as a threat to their traditions and influence. The request highlights the ethical and moral bankruptcy of these leaders who were willing to manipulate the judicial system and resort to murder.

Acts 25 3 Word Analysis

• oi(Logioi): (oi logioi) "the principal men," "the leaders," "the chief men." Refers to the most influential and authoritative individuals among the Jews, encompassing both religious and civic leaders. This indicates a concerted effort by the upper echelon of Jewish society.
• kai(kai): "and." A conjunction connecting different elements or clauses.
• tw~n(tōn): "the" (definite article).
• Ioudai/wn(Ioudaíōn): "Judeans," "Jews." Referring to the people of Judea, and in this context, specifically the Jewish leadership residing in or having authority over Jerusalem and its surrounding regions.
• kai(kai): "and."
• kai(kai): "and."
• tw~n(tōn): "the."
• presbuterō(n): (presbutérōn) "elders." Refers to respected, aged men, often forming part of the Sanhedrin or having a significant role in governance. They are typically associated with wisdom and experience, yet here they are part of a conspiracy.
• oJ(ho): "the."
• JArchiereu/s(Archiereús): (Archiereús) "high priest." This term signifies the head of the Jewish priesthood, the most prominent religious figure. The fact that the high priest is involved underscores the severity of the opposition Paul faced from the highest religious authorities.
• J(Iērônimou) (likely a typo for "Jersomalum" in original transcription, actual word might be something different, but contextually referring to their proposal location, Jerusalem): While not a direct transliteration in most common Greek texts for this specific phrase, the context strongly implies the place of their desire to bring Paul, which is Jerusalem. Some texts might have variant readings, but the intent is clear: "Jerusalem."
• kai(kai): "and."
• epibouleuh(ontas)(epibouleúontas): (epibouleúontas) "planning," "devising mischief," "laying snares for." This verb signifies a deliberate and malicious plot. It implies a hidden, treacherous design aimed at causing harm or destruction. It's a crucial word highlighting their intent.
• th=n(tēn): "the."
• pa~n(pa~n): "Paul." The direct object of the plot.
• euJroù/nte/s(heuróntes): (heuróntes) "having found," "having come to." It implies that upon encountering Festus (and recognizing his authority to act), they formed this plan.

Words-group by words-group analysis:

• oi logioi kai oi presbuteroi kai o archiereus: This group, "the principal men and the elders and the high priest," represents the collective authoritative body of the Jewish leadership in Judea. Their united action demonstrates the widespread and organized opposition to Paul.
• epibouleúontas tōn pa~n: This phrase, "plotting against Paul," directly conveys their hostile intent. The use of epibouleúontas is strong, suggesting a detailed scheme rather than a spontaneous action.
• tois Ioudaiôois: This specifies "the Jews" as the group making the request, indicating it was a collective plea from a significant faction within the Jewish population, led by their authorities.
• j(kai) epí ton bēma tou Festou: "and upon the tribunal of Festus." This signifies their direct approach to the Roman governor, using his official position and presence to make their request. It highlights the interaction between Jewish religious authority and Roman political power.

Acts 25 3 Bonus Section

The tactic employed by the Jewish leaders was one of misrepresentation and manipulation of legal processes. They presented their request as a legitimate demand for justice—that Paul should face his accusers in Jerusalem. However, their true intention was revealed to be assassination, indicating a severe compromise of ethical principles in pursuit of their agenda. This highlights a recurring theme in the New Testament where religious leaders, while claiming to follow God's law, often acted contrary to its spirit. Their eagerness to spill Paul's blood stands in sharp contrast to the teachings of love and mercy, revealing a deeply flawed spiritual state. This incident is another episode in the long-suffering of Paul, who, despite facing constant threats and opposition, remained steadfast in his mission and trust in God's protection and ultimate purpose. The conspiracy here echoes earlier plots against him and against Jesus himself, showing a pattern of opposition faced by faithful servants of God.

Acts 25 3 Commentary

The request from the Jewish leaders to have Paul transferred to Jerusalem, coupled with their sinister intent to kill him on the way, exposes the depths of their animosity. They were not interested in a fair trial or in pursuing justice; their sole objective was Paul's elimination. This conspiracy against Paul demonstrates the power of hatred and the lengths to which religious leaders could go when threatened by a message or a messenger they opposed. It’s a stark example of how zeal for traditions could curdle into murderous intent, divorced from the very righteousness they claimed to uphold. Festus, though bound by Roman law to send Paul to Caesar, was presented with a request that played on judicial procedure while concealing a criminal design. The entire situation underscores the conflict between the gospel message and entrenched religious and political power structures of the era.