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Legacy Standard Bible Translation Notes
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The Tyndale Center for Bible Translation

NOTES

BIBLE

Acts 24

1

Now after five days the high priest Ananias came down with some elders, with an attorney named Tertullus, and they brought charges to the governor against Paul.

Μετὰ δὲ πέντε ἡμέρας κατέβη ὁ ἀρχιερεὺς Ἁνανίας μετὰ πρεσβυτέρων τινῶν καὶ ῥήτορος Τερτύλλου τινός, οἵτινες ἐνεφάνισαν τῷ ἡγεμόνι κατὰ τοῦ Παύλου.

 
2

And after Paul had been summoned, Tertullus began to accuse him, saying,“As we have attained much peace through you⁠—and because by your provision reforms are being carried out for this nation⁠—

κληθέντος δὲ αὐτοῦ ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων· Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας

provision
The word προνοέω (pronoeō), while most literally referring to foresight, can also refer to administration or provision (that something was carefully thought through beforehand is implied in the term). It appears only twice in the New Testament (here and Rom 13:14), and in both cases context determines that “provision” is the best choice for translation. Here, Tertullus is accusing Paul to Felix, seeking to gain Felix’ favor by appreciating his governmental accomplishments including the provision of reforms.

 
3

we welcome this in every way and everywhere, most excellent Felix, with all thankfulness.

πάντῃ τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε Φῆλιξ, μετὰ πάσης εὐχαριστίας.

welcome
The word “welcome” is a more accurate and consistent translation of ἀποδέχομαι (apodechomai) than something like “acknowledge” or simply “accept.” Thus, it has a more positive than neutral or negative connotation. Here, it shows that the reforms were not just accepted but embraced, which shows submission to Felix.

 
4

But, that I may not weary you any further, I plead with you by your forbearance to hear us briefly.

ἵνα δὲ μὴ ἐπὶ πλεῖόν σε ἐγκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν συντόμως τῇ σῇ ἐπιεικείᾳ.

 
5

For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.

εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως,

 
6

And he even tried to desecrate the temple; and then we arrested him. [We wanted to judge him according to our own Law.

ὃς καὶ τὸ ἱερὸν ἐπείρασεν βεβηλῶσαι, ὃν καὶ ἐκρατήσαμεν,

 
7

But Lysias the commander came along, and with much violence took him out of our hands,

 
8

ordering his accusers to come before you.] By examining him yourself concerning all these matters you will be able to ascertain the things of which we accuse him.”

παρʼ οὗ δυνήσῃ αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ.

 
9

And the Jews also joined in the attack, asserting that these things were so.

συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν.

 
10

And when the governor had nodded for him to speak, Paul answered:
“Knowing that for many years you have been a judge to this nation, I cheerfully make my defense,

Ἀπεκρίθη τε ὁ Παῦλος νεύσαντος αὐτῷ τοῦ ἡγεμόνος λέγειν·
Ἐκ πολλῶν ἐτῶν ὄντα σε κριτὴν τῷ ἔθνει τούτῳ ἐπιστάμενος εὐθύμως τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι,

 
11

since you are able to ascertain the fact that no more than twelve days ago I went up to Jerusalem to worship.

δυναμένου σου ἐπιγνῶναι, ὅτι οὐ πλείους εἰσίν μοι ἡμέραι δώδεκα ἀφʼ ἧς ἀνέβην προσκυνήσων εἰς Ἰερουσαλήμ,

 
12

And neither in the temple, nor in the synagogues, nor across the city did they find me carrying on a discussion with anyone or causing a riot.

καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα διαλεγόμενον ἢ ἐπίστασιν ποιοῦντα ὄχλου οὔτε ἐν ταῖς συναγωγαῖς οὔτε κατὰ τὴν πόλιν,

 
13

Nor are they able to prove to you of what they are now accusing me.

οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου.

 
14

But this I confess to you, that according to the Way, which they call a sect, I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets;

ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις,

 
15

having a hope in God, for which these men are waiting, that there shall certainly be a resurrection of both the righteous and the unrighteous.

ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων·

waiting
The word “waiting” translates the verb προσδέχομαι (prosdechomai) here. The primary idea communicated by this verb is an expectation or “looking forward” to something. “Waiting” carries the meaning well, as Paul explains believers’ certain hope in the resurrection which leads them to wait expectantly for God to accomplish it. This term is often used in the New Testament regarding believers’ expectation of the kingdom of God (cf. Mark 15:43; Luke 2:25, 38; 23:51) or Christ’s return and the resurrection (cf. Titus 2:13; Jude 21).

unrighteous
While some translations contrast “righteous” with “wicked” here, “unrighteous” better conveys the Greek because both words share the same root (δικ; dik). By this, Paul demonstrates the total inclusivity of resurrection.

 
16

In view of this, I also do my best to maintain always a conscience without fault both before God and before men.

ἐν τούτῳ καὶ αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ἔχειν πρὸς τὸν θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός.

 
17

Now after several years I came to bring alms to my nation and offerings;

διʼ ἐτῶν δὲ πλειόνων ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου παρεγενόμην καὶ προσφοράς,

 
18

in which they found me, having been purified in the temple, without any crowd or uproar. But there were some Jews from Asia⁠—

ἐν αἷς εὗρόν με ἡγνισμένον ἐν τῷ ἱερῷ, οὐ μετὰ ὄχλου οὐδὲ μετὰ θορύβου,

 
19

who ought to have been present before you and to make accusation, if they should have anything against me.

τινὲς δὲ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι, οὓς ἔδει ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν εἴ τι ἔχοιεν πρὸς ἐμέ,

 
20

Or else let these men themselves tell what wrongdoing they found when I stood before the Sanhedrin,

ἢ αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ἐπὶ τοῦ συνεδρίου

wrongdoing
The word “wrongdoing” translates the Greek ἀδίκημα (adikēma), which refers to a crime or violation of justice. Having the (δικ; dik) root negated, it is the opposite of what is right or righteous, and thus “wrongdoing” is an accurate translation to carry the proper sense. Paul is certain here that he can be accused of no real wrong before the court.

Sanhedrin
The word “Sanhedrin” here represents the word συνέδριον (synedrion), which most English translations render as “council” or “court.” While these translations accurately describe what the Sanhedrin was, the term was more specific in the Jewish mind. It referred not just to any court, but the supreme court of the Jews in Jerusalem, before which the most serious cases would be decided. In God’s perfect providence, Paul’s Roman citizenship had led to his being turned over to the highest court of the Jews, giving him the opportunity to witness for Jesus before them. Paul here refers to that occasion.

 
21

other than for this one statement which I shouted out while standing among them, ‘For the resurrection of the dead I am on trial before you today.’”

ἢ περὶ μιᾶς ταύτης φωνῆς ἧς ἐκέκραξα ἐν αὐτοῖς ἑστὼς ὅτι Περὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι σήμερον ἐφʼ ὑμῶν.

 
22

But Felix, having a more accurate knowledge about the Way, put them off, saying, “When Lysias the commander comes down, I will decide your case.”

Ἀνεβάλετο δὲ αὐτοὺς ὁ Φῆλιξ, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ, εἴπας· Ὅταν Λυσίας ὁ χιλίαρχος καταβῇ διαγνώσομαι τὰ καθʼ ὑμᾶς·

more accurate
“More accurate” is from the adverb ἀκριβῶς (akribōs). Here it most likely has a comparative function, communicating that Felix put off the Jews based on new information he learned from Paul about the Way.

 
23

Then he gave orders to the centurion for him to be kept in custody and yet have some rest, and not to prevent any of his friends from ministering to him.

διαταξάμενος τῷ ἑκατοντάρχῃ τηρεῖσθαι αὐτὸν ἔχειν τε ἄνεσιν καὶ μηδένα κωλύειν τῶν ἰδίων αὐτοῦ ὑπηρετεῖν αὐτῷ.

 
24

But some days later Felix arrived with Drusilla, his wife who was a Jewess, and summoned Paul and heard him speak about faith in Christ Jesus.

Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίλλῃ τῇ ἰδίᾳ γυναικὶ οὔσῃ Ἰουδαίᾳ μετεπέμψατο τὸν Παῦλον καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως.

 
25

But as he was discussing righteousness, self-control, and the judgment to come, Felix became frightened and answered, “Go away for the present, and when I find time I will call for you.”

διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη· Τὸ νῦν ἔχον πορεύου, καιρὸν δὲ μεταλαβὼν μετακαλέσομαί σε·

 
26

At the same time, he was also hoping that money would be given him by Paul; therefore he also used to summon for him quite often and converse with him.

ἅμα καὶ ἐλπίζων ὅτι χρήματα δοθήσεται αὐτῷ ὑπὸ τοῦ Παύλου· διὸ καὶ πυκνότερον αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ.

also
Because of context, the word “also” (καὶ; kai) is best taken as modifying Felix’s hope to receive money from Paul, rather than as modifying the time (e.g., “at the same time also…”). Luke records here that Felix was not simply interested in hearing Paul speak of Christ, but that he also sought financial gain through the situation. He figured that the longer he kept Paul, the more likely it would be that Paul would give him a bribe to be released. Thus, as Luke records in verse 27, he left Paul imprisoned.

 
27

But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.

Διετίας δὲ πληρωθείσης ἔλαβεν διάδοχον ὁ Φῆλιξ Πόρκιον Φῆστον· θέλων τε χάριτα καταθέσθαι τοῖς Ἰουδαίοις ὁ Φῆλιξ κατέλιπε τὸν Παῦλον δεδεμένον.

 
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