Acts 25:24
And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer.
Original Language Analysis
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
1 of 34
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
τῶν
which
G3588
τῶν
which
Strong's:
G3588
Word #:
3 of 34
the (sometimes to be supplied, at others omitted, in english idiom)
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
7 of 34
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
τῶν
which
G3588
τῶν
which
Strong's:
G3588
Word #:
9 of 34
the (sometimes to be supplied, at others omitted, in english idiom)
συμπαρόντες
are here present
G4840
συμπαρόντες
are here present
Strong's:
G4840
Word #:
10 of 34
to be at hand together, i.e., now present
θεωρεῖτε
ye see
G2334
θεωρεῖτε
ye see
Strong's:
G2334
Word #:
13 of 34
to be a spectator of, i.e., discern, (literally, figuratively (experience) or intensively (acknowledge))
περὶ
about
G4012
περὶ
about
Strong's:
G4012
Word #:
15 of 34
properly, through (all over), i.e., around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive cas
οὗ
whom
G3739
οὗ
whom
Strong's:
G3739
Word #:
16 of 34
the relatively (sometimes demonstrative) pronoun, who, which, what, that
τῶν
which
G3588
τῶν
which
Strong's:
G3588
Word #:
18 of 34
the (sometimes to be supplied, at others omitted, in english idiom)
πλῆθος
the multitude
G4128
πλῆθος
the multitude
Strong's:
G4128
Word #:
19 of 34
a fulness, i.e., a large number, throng, populace
τῶν
which
G3588
τῶν
which
Strong's:
G3588
Word #:
20 of 34
the (sometimes to be supplied, at others omitted, in english idiom)
ἐνέτυχόν
have dealt
G1793
ἐνέτυχόν
have dealt
Strong's:
G1793
Word #:
22 of 34
to chance upon, i.e., (by implication) confer with; by extension to entreat (in favor or against)
Ἱεροσολύμοις
Jerusalem
G2414
Ἱεροσολύμοις
Jerusalem
Strong's:
G2414
Word #:
26 of 34
hierosolyma (i.e., jerushalaim), the capitol of palestine
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
27 of 34
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
μὴ
not
G3361
μὴ
not
Strong's:
G3361
Word #:
30 of 34
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
δεῖν
that he ought
G1163
δεῖν
that he ought
Strong's:
G1163
Word #:
31 of 34
also deon deh-on'; neuter active participle of the same; both used impersonally; it is (was, etc.) necessary (as binding)
Cross References
Acts 25:7And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.Acts 22:22And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.
Historical Context
Festus describes Jewish opposition in both Jerusalem (where the initial arrest occurred, Acts 21) and Caesarea (where Jewish leaders came to press charges, 25:2-3). The phrase 'ought not to live any longer' echoes the cry against Jesus ('Crucify him!') and shows that religious opposition to Christianity was fundamentally about eliminating perceived threats, not about justice. Festus's presentation to Agrippa and the assembly serves to explain why he granted Paul's appeal to Caesar—not because Paul was guilty, but because Jewish pressure made local trial impossible.
Questions for Reflection
- Why does religious opposition to the gospel often manifest as demands for elimination rather than rational debate?
- How does the cry 'he ought not to live' against Paul parallel the treatment of Christ and reveal the spiritual warfare behind persecution?
- In what ways should Christians expect that faithful gospel witness may provoke hostility disproportionate to any actual offense committed?
Analysis & Commentary
And Festus said, King Agrippa, and all men which are here present with us—Festus addresses the assembly with formal protocol, acknowledging Agrippa's superiority while including all present (πάντες οἱ συμπαρόντες ἡμῖν ἄνδρες, pantes hoi symparontes hēmin andres, 'all men present with us'). Ye see this man, about whom all the multitude of the Jews have dealt with me—The demonstrative τοῦτον θεωρεῖτε (touton theōreite, 'you behold this one') points to Paul. The phrase ἅπαν τὸ πλῆθος τῶν Ἰουδαίων (hapan to plēthos tōn Ioudaiōn, 'the whole multitude of the Jews') hyperbolically describes intense Jewish opposition.
Both at Jerusalem, and also here, crying that he ought not to live any longer—The verb ἐπιβοῶντες (epiboōntes, 'shouting, crying out against') conveys vehement hostility. The demand μὴ δεῖν ζῆν αὐτὸν μηκέτι (mē dein zēn auton mēketi, 'he ought not to live any longer') reveals murderous intent without legal justification. Festus's summary sets up the paradox: intense accusations but no legitimate charges.