Acts 26:32

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Acts 26:32 in Multiple Translations

Berean Standard Bible BSB

And Agrippa said to Festus, “This man could have been released if he had not appealed to Caesar.”

King James Version KJV

Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar.

American Standard Version ASV

And Agrippa said unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar.

Bible in Basic English BBE

And Agrippa said to Festus, This man might have been made free, if he had not put his cause before Caesar.

Free Bible Version FBV

Agrippa told Festus, “He could have been freed if he hadn't appealed to Caesar.”

Geneva Bible 1599 GNV

Then sayd Agrippa vnto Festus, This man might haue bene loosed, if hee had not appealed vnto Cesar.

Young's Literal Translation YLT

and Agrippa said to Festus, 'This man might have been released if he had not appealed to Caesar.'

World English Bible WEB

Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.”

Noah Webster Bible WBS

Then said Agrippa to Festus, This man might have been set at liberty, if he had not appealed to Cesar.

Douay-Rheims 1899 DRV

And Agrippa said to Festus: This man might have been set at liberty, if he had not appealed to Caesar.

Translation for Translators T4T

Agrippa said to Festus, “If this man had not asked that the Emperor judge him, he could have been released {we(inc) could have released him}.”

Plain English Version PEV

Then Agrippa said to Festus, “But you can’t let him go free, because he asked you to send him to Rome, so that our biggest boss can judge him there. So you have to send him to Caesar.”

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Berean Amplified Bible — Acts 26:32

BAB

Word Study

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Acts 26:32 Interlinear (Deep Study)

BIB

GRK αγριππας δε τω φηστω εφη απολελυσθαι εδυνατο ο ανθρωπος ουτος ει μη επεκεκλητο καισαρα

αγριππας Agrippas G67 Agrippa Noun-NSM

δε de G1161 then Conj

τω ho G3588 the/this/who Art-DSM

φηστω Phēstos G5347 Festus Noun-DSM

εφη phēmi G5346 to assert Verb-IAI-3S

απολελυσθαι apoluō G630 to release: release Verb-RPN

εδυνατο dunamai G1410 be able Verb-INI-3S

ο ho G3588 the/this/who Art-NSM

ανθρωπος anthrōpos G444 a human Noun-NSM

ουτος ohutos G3778 this/he/she/it Dem-NSM

ει ei G1487 if COND

μη mē G3361 not Particle-N

επεκεκλητο epikaleō G1941 to call (on)/name Verb-LDI-3S

καισαρα Kaisar G2541 Caesar Noun-ASM

Greek Word Study

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Greek Word Reference — Acts 26:32

αγριππας Agrippas G67 "Agrippa" Noun-NSM

Agrippa was a name given to some of the Herod kings, including Agrippa II, who met with Paul in Acts 25 and 26. He was a Roman ruler with authority over the Jews, and his interactions with Paul are recorded in the Bible.

Definition: Ἀγρίππας, -α (Bl., §7, 2), ὁ Agrippa (II): Act.25:13, 22, 23, 24, 26 26:1, 2, 19, 27, 28, 32. (For Agrippa I, see: Ἡρῴδης, 3.) † (AS)

Usage: Occurs in 12 NT verses. KJV: Agrippa See also: Acts 25:13; Acts 26:2; Acts 26:32.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

φηστω Phēstos G5347 "Festus" Noun-DSM

Festus was a Roman procurator of Judaea, mentioned in Acts 24-26. He is known for his interactions with Paul. Festus succeeded Felix as procurator.

Definition: φῆστος, -ου, ὁ (Porcius), Festus, procurator of Judæa: Act.24:27 25:1 ff. Act.26:24-25, 32.† (AS)

Usage: Occurs in 13 NT verses. KJV: Festus See also: Acts 24:27; Acts 25:14; Acts 26:32.

εφη phēmi G5346 "to assert" Verb-IAI-3S

To assert or declare, meaning to speak or say something, as seen in Matthew 13:29 and John 1:23. It is often used to quote someone's words or make a statement.

Definition: φημί [in LXX chiefly for נָאַם, also for אָמַר; frequently in 2-4 Mac ;] to declare, say: frequently in quoting the words of another, Mat.13:29 26:61, Luk.7:40 22:58, Jhn.1:23, al.; interjected into the recorded words (cl.), Mat.14:8, Act.23:35, al.; φησί, impersonal (Bl., § 30, 4), 1Co.6:16 (Lft., Notes, 217; but cf. Bl., l.with), 2Co.10:10 (WH, mg., φασίν), Heb.8:5; joined with syn. verb (cf. LS, see word, II, 2), ἀποκριθεὶς αὐτῷ ἔφη, Luk.23:3; before -πρός, Luk.22:70, al.; with accusative of thing(s), 1Co.10:15 10:19; accusative and inf., Rom.3:8; before ὅτι (Bl., § 70, 3), 1Co.10:19 15:50 (cf. σύν-φημι) (AS)

Usage: Occurs in 58 NT verses. KJV: affirm, say See also: 1 Corinthians 6:16; Acts 26:25; Hebrews 8:5.

απολελυσθαι apoluō G630 "to release: release" Verb-RPN

This word means to release or set free, like when Jesus healed a woman in Luke 13:12. It can also mean to forgive or let go, as in Luke 6:37. In some cases, it refers to divorce or separation, as in Matthew 5:31-32.

Definition: ἀπο-λύω [in LXX for שׁוּב, etc., frequently in 1-4 Mac ;] __1. to set free, release: Luk.13:12, Jhn.19:10, al.; a debtor, Mat.18:27; metaphorically, of forgiveness, Luk.6:37. __2. to let go, dismiss (Field, Notes, 9 f.): Mat.15:23, Luk.2:29 9:12, Act.19:41, al.; of divorce, τ. γυναῖκα: Mat.1:19 5:31-32 19:3, 8 19:10 Mrk.10:2, 4 10:11, Luk.16:18; with ref. to Gk. and Rom. (net Jewish) custom, τ. ἄνδρα: Mrk.10:12. Mid., to depart: Act.28:25 (MM, see word) (AS)

Usage: Occurs in 63 NT verses. KJV: (let) depart, dismiss, divorce, forgive, let go, loose, put (send) away, release, set at liberty See also: Acts 3:13; Luke 23:22; Hebrews 13:23.

εδυνατο dunamai G1410 "be able" Verb-INI-3S

To be able or have power, as in Matthew 6:24 and Mark 2:7, meaning to have the capability or strength to do something.

Definition: δύναμαι, depon., [in LXX chiefly for יָכֹל ;] to be able, have power, whether by personal ability, permission, or opportunity: with inf. (M, Pr., 205; WM, §44, 3) pres., Mat.6:24, Mrk.2:7, Jhn.3:2, 1Co.10:21, al.; with inf. aor., Mat.3:9, Mrk.1:45, Jhn.3:3, 4 Rom.8:39, al.; with accusative, to be able to do something: Mrk.9:22, Luk.12:26; 2Co.13:8; absol., to be able, capable, powerful: 1Co.3:2 10:13. (AS)

Usage: Occurs in 199 NT verses. KJV: be able, can (do, + -not), could, may, might, be possible, be of power See also: 1 Corinthians 2:14; John 15:4; Hebrews 2:18.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ανθρωπος anthrōpos G444 "a human" Noun-NSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

ουτος ohutos G3778 "this/he/she/it" Dem-NSM

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

επεκεκλητο epikaleō G1941 "to call (on)/name" Verb-LDI-3S

To call on someone's name means to invoke or appeal to them for help, as seen in Acts 10:5 where Peter is called by Cornelius. This term is often used to describe prayer or worship, emphasizing the importance of seeking guidance and support from a higher power.

Definition: ἐπι-καλέω, -ῶ [in LXX chiefly for קָרָא ;] __1. to call, name, surname: with accusative (cl.), Mat.10:25; pass., Act.1:23 4:36 10:5, 18 10:22 11:13 12:12, 25, Heb.11:16; τ. ὄνομα, before ἐπί (denoting possession, as Heb. עַל. . שֻׁם קָרָא), Act.15:17 (LXX), Jas.2:7 (see. CB on Amo.9:12). __2. Mid. (so also act.; cl., LXX), to call upon, invoke, appeal to (θεόν, θεούς, Hdt., Xen., al.; cf. Deiss., LAE, 426): Καίσαρα (Σεβαστόν, Act.25:25), Act.25:11-12, 21 26:32 28:19; sc. τ. Κύριον Ἰησοῦν, Act.7:59; μάρτυρα (cl.) τ. θεόν, 2Co.1:23; πατέρα, 1Pe.1:17; τ. κύριον, Rom.10:12, 2Ti.2:22; τ. ὄνομα κυρίου (μου, σου; like Heb. יְהוָֹה שֻׁם קָרָא), Act.2:21 (LXX) Act.9:14, 21 22:16, Rom.10:13-14" (LXX) 1Co.1:2 (Cremer, 335, 742).† (AS)

Usage: Occurs in 32 NT verses. KJV: appeal (unto), call (on, upon), surname See also: 1 Corinthians 1:2; Acts 15:17; 1 Peter 1:17.

καισαρα Kaisar G2541 "Caesar" Noun-ASM

Caesar was a title for the Roman emperor, used in the Bible to refer to the ruling power. It appears in Matthew 22:17, Luke 2:1, and Acts 25:8, showing the intersection of faith and politics.

Definition: Καῖσαρ, -αρος, ὁ Cæsar: Mat.22:17, Luk.2:1, Jhn.19:12, Act.25:8 ff., al (AS)

Usage: Occurs in 24 NT verses. KJV: Cæsar See also: Acts 11:28; Luke 2:1; Philippians 4:22.

Study Notes — Acts 26:32

Show Verse Quote Highlights

Context
Cross References
Acts 26:32 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 26:32
Jamieson-Fausset-Brown on Acts 26:32
Matthew Poole's Commentary on Acts 26:32
Trapp's Commentary on Acts 26:32
Ellicott's Commentary on Acts 26:32
Adam Clarke's Commentary on Acts 26:32
Cambridge Bible on Acts 26:32
Barnes' Notes on Acts 26:32
Whedon's Commentary on Acts 26:32
Sermons on Acts 26:32

Context — Festus Interrupts Paul’s Defense

30Then the king and the governor rose, along with Bernice and those seated with them. 31On their way out, they said to one another, “This man has done nothing worthy of death or imprisonment.”

32And Agrippa said to Festus, “This man could have been released if he had not appealed to Caesar.”

Cross References

	Reference	Text (BSB)
1	Acts 28:18	They examined me and wanted to release me, because there was no basis for a death sentence against me.
2	Acts 25:11–12	If, however, I am guilty of anything worthy of death, I do not refuse to die. But if there is no truth to their accusations against me, no one has the right to hand me over to them. I appeal to Caesar!” Then Festus conferred with his council and replied, “You have appealed to Caesar. To Caesar you will go!”
3	Acts 25:25	But I found he had done nothing worthy of death, and since he has now appealed to the Emperor, I decided to send him.

Acts 26:32 Summary

This verse, Acts 26:32, shows that King Agrippa believed Paul was innocent and could have been released if he hadn't appealed to Caesar. This situation teaches us about the importance of trusting in God's sovereignty, even when our decisions have unexpected consequences, as seen in Romans 8:28. Just like Paul, we can trust that God is working everything out for our good, even when things seem difficult, and use those opportunities to share the Gospel, as encouraged in 1 Peter 3:15. By trusting in God's plan, we can have peace and confidence, just like Paul did, as mentioned in Philippians 4:13.

Frequently Asked Questions

Why did Paul's appeal to Caesar affect his release?

According to Acts 26:32, Paul could have been released if he had not appealed to Caesar, indicating that the appeal process changed the course of his case, as seen in Acts 25:11 where Paul states his appeal to Caesar.

What does this verse reveal about King Agrippa's opinion of Paul?

King Agrippa's statement suggests that he believed Paul was innocent, as also expressed by others in Acts 26:31, and that the only reason he couldn't be released was due to the appeal to Caesar.

How does this verse relate to the concept of divine sovereignty and human decision-making?

This verse shows how human decisions, like Paul's appeal to Caesar, can have significant consequences, but it also highlights God's sovereignty, as Paul's appeal ultimately led to his testimony in Rome, fulfilling God's plan, as mentioned in Acts 23:11 and Romans 1:13-15.

What can we learn from Paul's decision to appeal to Caesar?

Paul's decision to appeal to Caesar, as seen in Acts 25:10-12, demonstrates his trust in God's plan and his desire to spread the Gospel, even in difficult circumstances, as encouraged in Philippians 1:12-14 and 2 Timothy 4:17.

Reflection Questions

What are some times in your life when you felt like you were trapped by your own decisions, and how did God work through those situations?
How can you trust in God's sovereignty when faced with difficult choices or consequences, like Paul did in this situation?
What does this verse teach you about the importance of considering the potential outcomes of your actions, and how can you apply that to your life?
In what ways can you, like Paul, use challenging circumstances as opportunities to share the Gospel and trust in God's plan?

Gill's Exposition on Acts 26:32

Then said Agrippa unto Festus,.... As declaring his sense, and by way of advice and counsel; but not as determining anything himself, for that lay in the breast of Festus, the Roman governor and

Jamieson-Fausset-Brown on Acts 26:32

Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cesar.

Matthew Poole's Commentary on Acts 26:32

These judges and great men do, by their opinion concerning Paul, condemn the Jews, whom they declare to have no cause for the prosecuting of him; and so those caitiffs returned to Jerusalem, not only with their labour for their pains, but being branded by the sentence of so many eminent personages, not to say tormented with the guilt of so foul a fact in their own conscience. Such honour have all persecutors! But, withal, these great men seem to be self-condemned, in that they own Paul’ s innocence, and yet dare not set him free for fear of the Jews; for as for this excuse from his appealing to Caesar, it bound up them indeed from condemning Paul till Caesar had heard him; but they could not be bound by it from acquitting or freeing of him; for Paul might have withdrawn his appeal, and enjoyed his liberty, if they had pleased, at any time: but what popularity, or self-ends, put them upon, they are willing to varnish over with pretence of lawfulness and necessity.

Trapp's Commentary on Acts 26:32

32 Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar. Ver. 32. If he had not appealed] Which if he had not, this freeman of Rome had been "free among the dead," Psalms 88:5, free of that company ere this time of day. There was a necessity of his appeal, for the saving of his life. And he is the better contented with his present condition, because he had been told in a vision that he must go to Rome also, Acts 23:11; while it was in store, and not yet come to that- tota est iam Roma lupanar, Rome is no better than a great brothel house. That once "faithful city is now become a harlot; it was full of judgment; righteousness lodged in it, but now murderers," Isaiah 1:21.

Ellicott's Commentary on Acts 26:32

(32) This man might have been set at liberty . . .—The decision to which Agrippa came showed the wisdom of the line which St. Paul had taken. The matter could not be hushed up nor got rid of. The authorities could not now free themselves from responsibility for the safe custody of the prisoner, and, by releasing him, expose his life to the conspiracies of the Jews; and thus the Apostle at last gained that safe journey to the imperial city which had for many years been the great desire of his heart. It is not without interest to note the subsequent relations between Festus and Agrippa, during the short government of the former, as showing a continuance of the same entente cordiale as that which we have seen in this chapter. Agrippa took up his abode at Jerusalem in the old palace of the Asmonean, or Maccabean, princes. It commanded a view of the city, and, from a banquet-hall which he had erected, he could look down upon the courts of the Temple and see the priests sacrificing even as he sat at meat. The Jews looked on this as a profanation, and built a wall which blocked up the view both from the king’s palace and from the portico where the Roman soldiers used to stand on guard during the festivals. This was regarded by Festus as an insult, and he ordered the wall to be pulled down. The people of Jerusalem, however, obtained leave to send an embassy to Rome. They secured the support of Poppæa, already half a proselyte, after the fashion of the time among the women of the higher class at Rome, and, by the strange irony of history, the Temple of Jehovah was rescued from profanation by the concubine of Nero (Jos. Ant. xx. 8, § 11). Agrippa continued to display the taste for building which was the hereditary characteristic of his house. Cæsarea Philippi was enlarged and named Neronias, in honour of the emperor. A vast theatre was erected at Berytus (Beyrout) and adorned with statues. The Temple was at last finished, and the 18,000 workmen who were thus thrown out of work were employed in repaving the city with marble. The stateliness of the Temple ritual was enhanced by the permission which the king gave to the Levites of the choir, in spite of the remonstrance of the priests, that they should wear a linen ephod. Once again we note the irony of history. The king who thus had the glory of completing what the founder of his dynasty had begun, bringing both structure and ritual to a perfection never before attained, saw, within ten years, the capture of Jerusalem and the destruction of the Temple (Jos. Ant. xx. 8, § 7).

Adam Clarke's Commentary on Acts 26:32

Verse 32. Then said Agrippa, c.] The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle's immediate liberation but this was now rendered impracticable, because he had appealed to Caesar; the appeal was no doubt registered, and the business must now proceed to a full hearing. Bp. Pearce conjectures, with great probability, that Agrippa, on his return to Rome, represented Paul's case so favourably to the emperor, or his ministers of state, that he was soon set at liberty there, as may be concluded from Acts 28:30, that he dwelt two whole years in his own hired place; and to the same cause it seems to have been owing that Julius, who had the care of Paul as a prisoner in the ship, treated him courteously; see Acts 27:3; Acts 27:43. And the same may be gathered from Acts 28:14; Acts 28:16. So that this defence of the apostle before Agrippa, Bernice, Festus, c., was ultimately serviceable to his important cause. 1. THE conversion of Saul was a wonderful work of the Spirit of God and, as we have already seen, a strong proof of the truth of Christianity; and the apostle himself frequently appeals to it as such. 2. His mission to the Gentiles was as extraordinary as the calling of the Gentiles itself. Every thing is supernatural in a work of grace; for, because nature cannot produce the effects, the grace of God, which implies the co-operation of his omniscience, omnipotence, and endless mercy, undertakes to perform the otherwise impossible task. 3. From the commission of St. Paul, we see the state in which the Gentile world was, previously to the preaching of the Gospel. 1. Their eyes are represented as closed; their understanding was darkened; and they had no right apprehension of spiritual or eternal things. 2. They were in a state of darkness; living without the knowledge of the true God, in a region where nothing but ignorance prevailed. 3. They were under the dominion and authority of Satan; they were his vassals, and he claimed them as his right. 4. They were in a state of guiltiness; living, in almost every respect, in opposition to the dictates even of nature itself. 5. They were polluted; not only irregular and abominable in their lives, but also impure and unholy in their hearts. Thus far their state. Behold what the grace of the Gospel is to do for these Gentiles, in order to redeem them from this state:- 1. It opens their eyes; gives them an understanding, whereby they may discern the truth; and, without this illumination from above, the truth of God can never be properly apprehended. 2.

Cambridge Bible on Acts 26:32

32. might have been set at liberty] Thus Agrippa, looking at the question from the Jewish stand-point, confirms the opinion of the Roman magistrate (cp. Acts 25:25). So that St Paul was acquitted on all hands, and Festus may rightly be deemed guilty because he had driven an innocent man to appeal to a higher court, from fear that he would be delivered into the power of his enemies. But God was using human means for bringing the Apostle to Rome, and so fulfilling his servant’s great desire, and in such wise that he should be heard before kings in behalf of the Gospel.if he had not appealed] The appeal put an end to all powers of a lower court either to condemn or absolve.

Barnes' Notes on Acts 26:32

Then said Agrippa unto Festus ... - This is a full declaration of the conviction of Agrippa, before whom the cause had been heard, that Paul was innocent.

Whedon's Commentary on Acts 26:32

32. He had not appealed—In the opinion of Agrippa then not only was Paul innocent, but a Jew might become a Christian without going out of the limits of a true Judaism.

Sermons on Acts 26:32

	Sermon	Description
	I Have Appeared Unto Thee - Part 1 by Leonard Ravenhill	In this sermon, the preacher focuses on the conversion of the apostle Paul on the Damascus road. He emphasizes that Paul's encounter with Jesus was a life-changing experience that
	Are You a Christian? by Alan Redpath	In this sermon, the speaker shares a story about a grocer in a small village who hears his son's voice calling to him from the basement. The son wants to come to his father, but is