24:1 After five days the high priest Ananias 1 came down with some elders and an attorney 2 named 3 Tertullus, and they 4 brought formal charges 5 against Paul to the governor. 24:2 When Paul 6 had been summoned, Tertullus began to accuse him, 7 saying, “We have experienced a lengthy time 8 of peace through your rule, 9 and reforms 10 are being made in this nation 11 through your foresight. 12 24:3 Most excellent Felix, 13 we acknowledge this everywhere and in every way 14 with all gratitude. 15 24:4 But so that I may not delay 16 you any further, I beg 17 you to hear us briefly 18 with your customary graciousness. 19 24:5 For we have found 20 this man to be a troublemaker, 21 one who stirs up riots 22 among all the Jews throughout the world, and a ringleader 23 of the sect of the Nazarenes. 24 24:6 He 25 even tried to desecrate 26 the temple, so we arrested 27 him. 24:7 [[EMPTY]] 28 24:8 When you examine 29 him yourself, you will be able to learn from him 30 about all these things we are accusing him of doing.” 31 24:9 The Jews also joined in the verbal attack, 32 claiming 33 that these things were true.
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 34 that you have been a judge over this nation for many years, I confidently make my defense. 35 24:11 As you can verify 36 for yourself, not more than twelve days ago 37 I went up to Jerusalem 38 to worship. 24:12 They did not find me arguing 39 with anyone or stirring up a crowd 40 in the temple courts 41 or in the synagogues 42 or throughout the city, 43 24:13 nor can they prove 44 to you the things 45 they are accusing me of doing. 46 24:14 But I confess this to you, that I worship 47 the God of our ancestors 48 according to the Way (which they call a sect), believing everything that is according to the law 49 and that is written in the prophets. 24:15 I have 50 a hope in God (a hope 51 that 52 these men 53 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 54 24:16 This is the reason 55 I do my best to always 56 have a clear 57 conscience toward God and toward people. 58 24:17 After several years 59 I came to bring to my people gifts for the poor 60 and to present offerings, 61 24:18 which I was doing when they found me in the temple, ritually purified, 62 without a crowd or a disturbance. 63 24:19 But there are some Jews from the province of Asia 64 who should be here before you and bring charges, 65 if they have anything against me. 24:20 Or these men here 66 should tell what crime 67 they found me guilty of 68 when I stood before the council, 69 24:21 other than 70 this one thing 71 I shouted out while I stood before 72 them: ‘I am on trial before you today concerning the resurrection of the dead.’” 73
24:22 Then Felix, 74 who understood the facts 75 concerning the Way 76 more accurately, 77 adjourned their hearing, 78 saying, “When Lysias the commanding officer comes down, I will decide your case.” 79 24:23 He ordered the centurion 80 to guard Paul, 81 but to let him have some freedom, 82 and not to prevent any of his friends 83 from meeting his needs. 84
24:24 Some days later, when Felix 85 arrived with his wife Drusilla, 86 who was Jewish, he sent for Paul and heard him speak 87 about faith in Christ Jesus. 88 24:25 While Paul 89 was discussing 90 righteousness, self-control, 91 and the coming judgment, Felix 92 became 93 frightened and said, “Go away for now, and when I have an opportunity, 94 I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 95 and for this reason he sent for Paul 96 as often as possible 97 and talked 98 with him. 24:27 After two years 99 had passed, Porcius Festus 100 succeeded Felix, 101 and because he wanted to do the Jews a favor, Felix left Paul in prison. 102
[24:1] 4 tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.
[24:2] 12 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).
[24:3] 15 tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”
[24:4] 16 tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”
[24:5] 21 tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”
[24:5] 22 tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).
[24:5] sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).
[24:6] 25 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.
[24:6] 27 tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.
[24:7] 28 tc Some later
[24:8] 30 tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.
[24:9] 32 tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).
[24:11] 36 tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”
[24:11] sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.
[24:12] 40 tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.
[24:12] 43 sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.
[24:13] sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.
[24:13] 45 tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[24:14] 49 sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.
[24:15] 50 tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.
[24:15] 51 sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).
[24:15] 52 tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.
[24:16] 56 tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.
[24:17] 61 tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.
[24:18] 62 sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.
[24:19] 64 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[24:19] 65 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”
[24:19] sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.
[24:20] 68 tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”
[24:22] 77 tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.
[24:22] 78 tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”
[24:23] 81 tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.
[24:24] 86 sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.
[24:25] sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.
[24:26] sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).
[24:26] 97 tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”
[24:27] 100 sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in
[24:27] sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.