Apologetics Bible
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Acts (c. AD 62) is the pivot-document of redemptive history: the Spirit-empowered proclamation of the risen Christ from Jerusalem to Rome. As the second volume of Luke's work, it provides the historical framework for all the NT epistles.
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Connected primary witness
- Connected ID:
Acts_24
- Primary Witness Text: And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, We accept it always, and in all places, most noble Felix, with all thankfulness. Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him. And the Jews also assented, saying that these things were so. Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. And they neither found me in the temple disputing with any man, neithe...
Connected dataset overlay
- Connected ID:
Acts_24
- Chapter Blob Preview: And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, We accept it always, and in all places,...
Chapter frameStart here before opening notes.
Chapter frame
Acts (c. AD 62) is the pivot-document of redemptive history: the Spirit-empowered proclamation of the risen Christ from Jerusalem to Rome. As the second volume of Luke's work, it provides the historical framework for all the NT epistles.
Luke's accuracy in Acts receives substantial archaeological confirmation via the work of William Ramsay, who set out to disprove Acts and was converted by its precision — titles, place names, sea routes, civic procedures — all matching 1st-century realia. Paul's missionary journeys are among the most historically verifiable movements in ancient biography.
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Acts 24:1
Greek
Μετὰ δὲ πέντε ἡμέρας κατέβη ὁ ἀρχιερεὺς Ἁνανίας μετὰ ⸂πρεσβυτέρων τινῶν⸃ καὶ ῥήτορος Τερτύλλου τινός, οἵτινες ἐνεφάνισαν τῷ ἡγεμόνι κατὰ τοῦ Παύλου.Meta de pente emeras katebe o archiereys Ananias meta presbyteron tinon kai retoros Tertylloy tinos, oitines enephanisan to egemoni kata toy Payloy.
KJV: And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul.
AKJV: And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul.
ASV: And after five days the high priest Ananias came down with certain elders, andwithan orator, one Tertullus; and they informed the governor against Paul.
YLT: And after five days came down the chief priest Ananias, with the elders, and a certain orator--Tertullus, and they made manifest to the governor the things against Paul;
Exposition: Acts 24:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:2
Greek
κληθέντος δὲ αὐτοῦ ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων· Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ ⸀διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίαςklethentos de aytoy erxato kategorein o Tertyllos legon· Polles eirenes tygchanontes dia soy kai diorthomaton ginomenon to ethnei toyto dia tes ses pronoias
KJV: And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,
AKJV: And when he was called forth, Tertullus began to accuse him, saying, Seeing that by you we enjoy great quietness, and that very worthy deeds are done to this nation by your providence,
ASV: And when he was called, Tertullus began to accuse him, saying, Seeing that by thee we enjoy much peace, and that by thy providence evils are corrected for this nation,
YLT: and he having been called, Tertullus began to accuse him , saying, `Much peace enjoying through thee, and worthy deeds being done to this nation through thy forethought,
Commentary WitnessActs 24:2Quoted commentary witness
Commentary Witness
Acts 24:2
Verse 2 Tertullus began to accuse him - There are three parts in this oration of Tertullus: - 1. The exordium. 2. The proposition. 3. The conclusion. The exordium contains the praise of Felix and his administration, merely for the purpose of conciliating his esteem, Act 24:2-4; The proposition is contained in Act 24:5. The narration and conclusion, in Act 24:6-8. By thee we enjoy great quietness - As bad a governor as Felix most certainly was, he rendered some services to Judea. The country had long been infested with robbers; and a very formidable banditti of this kind, under one Eliezar, he entirely suppressed. Joseph. Antiq. lib. xx. cap. 6; Bell. lib. ii, cap. 22. He also suppressed the sedition raised by an Egyptian impostor, who had seduced 30,000 men; see on Act 21:38 (note). He had also quelled a very afflictive disturbance which took place between the Syrians and the Jews of Caesarea. On this ground Tertullus said, By thee we enjoy great quietness; and illustrious deeds are done to this nation by thy prudent administration. This was all true; but, notwithstanding this, he is well known from his own historians, and from Josephus, to have been not only a very bad man, but also a very bad governor. He was mercenary, oppressive, and cruel; and of all these the Jews brought proofs to Nero, before whom they accused him; and, had it not been for the interest and influence of his brother Pallas; he had been certainly ruined.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 24:2-4
- Act 24:5
- Act 24:6-8
- Act 21:38
Named authorities or texts detected in the witness
- Josephus
- Tertullus
- Judea
- Eliezar
- Joseph
- Antiq
- Bell
- Caesarea
- Nero
- Pallas
Exposition: Acts 24:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:3
Greek
πάντῃ τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε Φῆλιξ, μετὰ πάσης εὐχαριστίας.pante te kai pantachoy apodechometha, kratiste Phelix, meta pases eycharistias.
KJV: We accept it always, and in all places, most noble Felix, with all thankfulness.
AKJV: We accept it always, and in all places, most noble Felix, with all thankfulness.
ASV: we accept it in all ways and in all places, most excellent Felix, with all thankfulness.
YLT: always, also, and everywhere we receive it, most noble Felix, with all thankfulness;
Commentary WitnessActs 24:3Quoted commentary witness
Commentary Witness
Acts 24:3
Verse 3 We accept it always, and in all places - We have at all times a grateful sense of thy beneficent administration, and we talk of it in all places, not only before thy face, but behind thy back.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:3
Source lane
Apologetics Bible source bundle
Exposition: Acts 24:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'We accept it always, and in all places, most noble Felix, with all thankfulness.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:4
Greek
ἵνα δὲ μὴ ἐπὶ πλεῖόν σε ἐγκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν συντόμως τῇ σῇ ἐπιεικείᾳ.ina de me epi pleion se egkopto, parakalo akoysai se emon syntomos te se epieikeia.
KJV: Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.
AKJV: Notwithstanding, that I be not further tedious to you, I pray you that you would hear us of your clemency a few words.
ASV: But, that I be not further tedious unto thee, I entreat thee to hear us of thy clemency a few words.
YLT: and that I may not be further tedious to thee, I pray thee to hear us concisely in thy gentleness;
Commentary WitnessActs 24:4Quoted commentary witness
Commentary Witness
Acts 24:4
Verse 4 That I be not farther tedious unto thee - That I may neither trespass on thy time, by dwelling longer on this subject, nor on thy modesty, by thus enumerating thy beneficent deeds. Hear us of thy clemency - Give us this farther proof of thy kindness, by hearkening to our present complaint. The whole of this exordium was artful enough, though it was lame. The orator had certainly a very bad cause, of which he endeavored to make the best. Felix was a bad man and bad governor; and yet he must praise him, to conciliate his esteem. Paul was a very good man, and nothing amiss could be proved against him; and yet he must endeavor to blacken him as much as possible, in order to please his unprincipled and wicked employers. His oration has been blamed as weak, lame, and imperfect; and yet, perhaps, few, with so bad a cause, could have made better of it.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:4
Source lane
Apologetics Bible source bundle
Exposition: Acts 24:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:5
Greek
εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα ⸀στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως,eyrontes gar ton andra toyton loimon kai kinoynta staseis pasi tois Ioydaiois tois kata ten oikoymenen protostaten te tes ton Nazoraion aireseos,
KJV: For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:
AKJV: For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:
ASV: For we have found this man a pestilent fellow, and a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:
YLT: for having found this man a pestilence, and moving a dissension to all the Jews through the world--a ringleader also of the sect of the Nazarenes--
Commentary WitnessActs 24:5Quoted commentary witness
Commentary Witness
Acts 24:5
Verse 5 For we have found this man, etc. - Here the proposition of the orator commences. He accuses Paul, ant his accusation includes four particulars: - 1. He is a pest, λοιμος; an exceedingly bad and wicked man. 2. He excites disturbances and seditions against the Jews. 3. He is the chief of the sect of the Nazarenes, who are a very bad people, and should not be tolerated. 4. He has endeavored to pollute and profane the temple, and we took him in the fact. A pestilent fellow - The word λοιμος, pestis - the plague or pestilence, is used by both Greek and Roman authors to signify a very bad and profligate man; we have weakened the force of the word by translating the substantive adjectively. Tertullus did not say that Paul was a pestilent fellow, but he said that he was the very pestilence itself. As in that of Martial, xi. 92: - Non vitiosus homo es, Zoile, sed vitium. "Thou art not a vicious man, O Zoilus, but thou art vice itself." The words λοιμος, and pestis, are thus frequently used. - See Wetstein, Bp. Pearce, and Kypke. A mover of sedition - Instead of Ϛασιν, sedition, ABE, several others, with the Coptic, Vulgate, Chrysostom, Theophylact, and Oecumenius, read Ϛασεις, commotions, which is probably the true reading. Among all the Jews - Bp. Pearce contends that the words should be understood thus - one that stirreth up tumults Against all the Jews; for, if they be understood otherwise, Tertullus may be considered as accusing his countrymen, as if they, at Paul's instigation, were forward to make insurrections every where. On the contrary, he wishes to represent them as a persecuted and distressed people, by means of Paul and his Nazarenes. A ringleader - Πρωτοστατην. This is a military phrase, and signifies the officer who stands on the right of the first rank; the captain of the front rank of the sect of the Nazarenes; της των ναζωραιων αἱρεσεως, of the heresy of the Nazarenes. This word is used six times by St. Luke; viz. in this verse, and in Act 24:14, and in Act 5:17; Act 15:5; Act 26:5; Act 28:22; but in none of them does it appear necessarily to include that bad sense which we generally assign to the word heresy. - See the note on Act 5:17, where the subject is largely considered; and see farther on Act 24:14 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 24:14
- Act 5:17
- Act 15:5
- Act 26:5
- Act 28:22
Named authorities or texts detected in the witness
- Pearce
- Vulgate
- Paul
- Jews
- Nazarenes
- Martial
- Zoile
- Zoilus
- See Wetstein
- Bp
- Kypke
- Coptic
- Chrysostom
- Theophylact
- Oecumenius
- St
- Luke
Exposition: Acts 24:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:6
Greek
ὃς καὶ τὸ ἱερὸν ἐπείρασεν βεβηλῶσαι, ὃν καὶ ⸀ἐκρατήσαμεν,os kai to ieron epeirasen bebelosai, on kai ekratesamen,
KJV: Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.
AKJV: Who also has gone about to profane the temple: whom we took, and would have judged according to our law.
ASV: who moreover assayed to profane the temple: on whom also we laid hold:
YLT: who also the temple did try to profane, whom also we took, and according to our law did wish to judge,
Commentary WitnessActs 24:6Quoted commentary witness
Commentary Witness
Acts 24:6
Verse 6 Hath gone about to profane the temple - This was a heavy charge, if it could have been substantiated, because the Jews were permitted by the Romans to put any person to death who profaned their temple. This charge was founded on the gross calumny mentioned, Act 21:28, Act 21:29; for, as they had seen Trophimus, an Ephesian, with Paul in the city, they pretended that he had brought him into the temple. Would have judged according to our law - He pretended that they would have tried the case fairly, had not the chief captain taken him violently out of their hands; whereas, had not Lysias interfered, they would have murdered him on the spot.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 21:28
- Act 21:29
Named authorities or texts detected in the witness
- Trophimus
- Ephesian
Exposition: Acts 24:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:7
KJV: But the chief captain Lysias came upon us, and with great violence took him away out of our hands,
AKJV: But the chief captain Lysias came on us, and with great violence took him away out of our hands,
YLT: and Lysias the chief captain having come near, with much violence, out of our hands did take away,
Commentary WitnessActs 24:7Quoted commentary witness
Commentary Witness
Acts 24:7
Verse 7 With great violence - Μετα πολλης βιας, I rather think, means with an armed force. Tertullus intimates that Lysias interfered contrary to law, and brought soldiers to support him in his infringement on their constitution. This is what he seems to say and complain of; for the Jews were vexed with Lysias for rescuing the apostle from their hands.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:7
Source lane
Apologetics Bible source bundle
Exposition: Acts 24:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the chief captain Lysias came upon us, and with great violence took him away out of our hands,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:8
Greek
παρʼ οὗ δυνήσῃ αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ.par oy dynese aytos anakrinas peri panton toyton epignonai on emeis kategoroymen aytoy.
KJV: Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him.
AKJV: Commanding his accusers to come to you: by examining of whom yourself may take knowledge of all these things, whereof we accuse him.
ASV: from whom thou wilt be able, by examining him thyself, to take knowledge of all these things whereof we accuse him.
YLT: having commanded his accusers to come to thee, from whom thou mayest be able, thyself having examined, to know concerning all these things of which we accuse him;'
Commentary WitnessActs 24:8Quoted commentary witness
Commentary Witness
Acts 24:8
Verse 8 Commanding his accusers to come, etc. - Here Tertullus closes his opening and statement of the case; and now he proceeds to call and examine his witnesses; and they were no doubt examined one by one, though St. Luke sums the whole up in one word - The Jews also assented, saying, that these things were so. Whoever considers the plan of Tertullus's speech, will perceive that it was both judicious and artful. Let us take a view of the whole: - 1. He praises Felix to conciliate his favor. 2. He generally states the great blessings of his administration. 3. He states that the Jews, throughout the whole land, felt themselves under the greatest obligations to him, and extolled his prudent and beneficent management of the public affairs every where. 4. That the prisoner before him was a very bad man; a disturber of the public peace; a demagogue of a dangerous party; and so lost to all sense of religion as to attempt to profane the temple! 5. That, though he should have been punished on the spot, yet, as they were ordered by the chief captain to appear before him, and show the reason why they had seized on Paul at Jerusalem, they were accordingly come; and, having now exhibited their charges, he would, 6. proceed to examine witnesses, who would prove all these things to the satisfaction of the governor. 7. He then called his witnesses, and their testimony confirmed and substantiated the charges. No bad cause was ever more judiciously and cunningly managed.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- St
- Jews
- That
- Jerusalem
Exposition: Acts 24:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:9
Greek
συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν.synepethento de kai oi Ioydaioi phaskontes tayta oytos echein.
KJV: And the Jews also assented, saying that these things were so.
AKJV: And the Jews also assented, saying that these things were so.
ASV: And the Jews also joined in the charge, affirming that these things were so.
YLT: and the Jews also agreed, professing these things to be so.
Commentary Witness (Generated)Acts 24:9Generated editorial synthesis
Commentary Witness (Generated)
Acts 24:9
Acts 24:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the Jews also assented, saying that these things were so.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 24:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 24:9
Exposition: Acts 24:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Jews also assented, saying that these things were so.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:10
Greek
Ἀπεκρίθη ⸀τε ὁ Παῦλος νεύσαντος αὐτῷ τοῦ ἡγεμόνος λέγειν· Ἐκ πολλῶν ἐτῶν ὄντα σε κριτὴν τῷ ἔθνει τούτῳ ἐπιστάμενος ⸀εὐθύμως τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι,Apekrithe te o Paylos neysantos ayto toy egemonos legein· Ek pollon eton onta se kriten to ethnei toyto epistamenos eythymos ta peri emaytoy apologoymai,
KJV: Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself:
AKJV: Then Paul, after that the governor had beckoned to him to speak, answered, For as much as I know that you have been of many years a judge to this nation, I do the more cheerfully answer for myself:
ASV: And when the governor had beckoned unto him to speak, Paul answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I cheerfully make my defence:
YLT: And Paul answered--the governor having beckoned to him to speak--`Knowing that for many years thou hast been a judge to this nation, the more cheerfully the things concerning myself I do answer;
Commentary WitnessActs 24:10Quoted commentary witness
Commentary Witness
Acts 24:10
Verse 10 Then Paul - answered - The apostle's defense consists of two parts: - 1. The exordium, which has for its object the praise of his judge, whose qualifications to discern and decide on a question of this nature he fully allows; and expects, from this circumstance, to have a favorable hearing. 2. The tractation, which consists of two parts: I. Refutation: 1. of the charge of polluting the temple; 2. of stirring up sedition; 3. of being a leader of any sect who had a different worship from the God of their fathers. II. Affirmation: 1. that he had lived so as to preserve a good conscience towards God, and towards men; 2. that so far from polluting the temple, he had been purified in it, and was found thus worshipping according to the law of God; 3. that what Tertullus and his companions had witnessed was perfectly false; and he defied them to produce a single proof, and appeals to those who had been witnesses of his conduct in Jerusalem, who should have been there could they have proved any thing against him. Thou hast been of many years a judge - Cumanus and Felix were, for a time, joint governors of Judea; but, after the condemnation of Cumanus, the government fell entirely into the hands of Felix; and from Josephus we learn that this was now the sixth or seventh year of his administration, which might be called many years, when the very frequent removals of the governors of the provinces are considered. a.d. 53, Felix made procurator over Judea, and see Jos. Antiq. lib. xx. 7. A judge - Κριτην, the same here in signification as the Hebrew שפט shophet, which means a ruler or governor. This was the title of the ancient governors of Israel. The more cheerfully - Ευθυμοτερον, With a better heart or courage, because, as thy long residence among us has brought thee to a thorough acquaintance with our customs, I may expect a proper decision in my favor, my cause being perfectly sound.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Josephus
- Refutation
- Affirmation
- Jerusalem
- Judea
- Cumanus
- Felix
- Jos
- Antiq
- Israel
Exposition: Acts 24:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:11
Greek
δυναμένου σου ⸀ἐπιγνῶναι, ὅτι οὐ πλείους εἰσίν μοι ἡμέραι ⸀δώδεκα ἀφʼ ἧς ἀνέβην προσκυνήσων ⸀εἰς Ἰερουσαλήμ,dynamenoy soy epignonai, oti oy pleioys eisin moi emerai dodeka aph es aneben proskyneson eis Ieroysalem,
KJV: Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.
AKJV: Because that you may understand, that there are yet but twelve days since I went up to Jerusalem for to worship.
ASV: seeing that thou canst take knowledge that it is not more than twelve days since I went up to worship at Jerusalem:
YLT: thou being able to know that it is not more than twelve days to me since I went up to worship in Jerusalem,
Commentary WitnessActs 24:11Quoted commentary witness
Commentary Witness
Acts 24:11
Verse 11 There are yet but twelve days - This is his reply to their charge of sedition; the improbability of which is shown from the short time he had spent in Jerusalem, quite insufficient to organize a sedition of any kind; nor could a single proof be furnished that he had attempted to seduce any man, or unhinge any person from his allegiance by subtle disputations, either in the temple, the synagogues, or the city. So that this charge necessarily fell to the ground, self-confuted, unless they could bring substantial proof against him, which he challenges them to do.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jerusalem
Exposition: Acts 24:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:12
Greek
καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα διαλεγόμενον ἢ ⸀ἐπίστασιν ποιοῦντα ὄχλου οὔτε ἐν ταῖς συναγωγαῖς οὔτε κατὰ τὴν πόλιν,kai oyte en to iero eyron me pros tina dialegomenon e epistasin poioynta ochloy oyte en tais synagogais oyte kata ten polin,
KJV: And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:
AKJV: And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:
ASV: and neither in the temple did they find me disputing with any man or stirring up a crowd, nor in the synagogues, nor in the city.
YLT: and neither in the temple did they find me reasoning with any one, or making a dissension of the multitude, nor in the synagogues, nor in the city;
Commentary Witness (Generated)Acts 24:12Generated editorial synthesis
Commentary Witness (Generated)
Acts 24:12
Acts 24:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 24:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 24:12
Exposition: Acts 24:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:13
Greek
⸀οὐδὲ ⸀παραστῆσαι δύνανταί ⸀σοι περὶ ὧν ⸀νυνὶ κατηγοροῦσίν μου.oyde parastesai dynantai soi peri on nyni kategoroysin moy.
KJV: Neither can they prove the things whereof they now accuse me.
AKJV: Neither can they prove the things whereof they now accuse me.
ASV: Neither can they prove to thee the things whereof they now accuse me.
YLT: nor are they able to prove against me the things concerning which they now accuse me.
Commentary Witness (Generated)Acts 24:13Generated editorial synthesis
Commentary Witness (Generated)
Acts 24:13
Acts 24:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Neither can they prove the things whereof they now accuse me.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 24:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 24:13
Exposition: Acts 24:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Neither can they prove the things whereof they now accuse me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:14
Greek
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,omologo de toyto soi oti kata ten odon en legoysin airesin oytos latreyo to patroo theo, pisteyon pasi tois kata ton nomon kai tois en tois prophetais gegrammenois,
KJV: But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:
AKJV: But this I confess to you, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:
ASV: But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets;
YLT: `And I confess this to thee, that, according to the way that they call a sect, so serve I the God of the fathers, believing all things that in the law and the prophets have been written,
Commentary WitnessActs 24:14Quoted commentary witness
Commentary Witness
Acts 24:14
Verse 14 That after the way which they call heresy - See the explanation of this word in the note on Act 5:17 (note), and see before, Act 24:5 (note), where what is here translated heresy, is there rendered sect. At this time the word had no bad acceptation, in reference to religious opinions. The Pharisees themselves, the most respectable body among the Jews, are called a sect; for Paul, defending himself before Agrippa, says that he lived a Pharisee according to the strictest αἱρεσιν, sect, or heresy of their religion. And Josephus, who was a Pharisee, speaks, της των Φαρισαιων αἱρεσεως, of the heresy or sect of the Pharisees. Life, chap. xxxviii. Therefore it is evident that the word heresy had no bad meaning among the Jews; it meant simply a religious sect. Why then did they use it by way of degradation to St. Paul? This seems to have been the cause. They had already two accredited sects in the land, the Pharisees and Sadducees: the interests of each of these were pretty well balanced, and each had a part in the government, for the council, or Sanhedrin, was composed both of Sadducees and Pharisees: see Act 23:6. They were afraid that the Christians, whom they called Nazarenes, should form a new sect, and divide the interests of both the preceding; and what they feared, that they charged them with; and, on this account, the Christians had both the Pharisees and the Sadducees for their enemies. They had charged Jesus Christ with plotting against the state, and endeavoring to raise seditions; and they charged his followers with the same. This they deemed a proper engine to bring a jealous government into action. So worship I the God of my fathers - I bring in no new object of worship; no new religious creed. I believe all things as they profess to believe; and acknowledge the Law and the Prophets as divinely inspired books; and have never, in the smallest measure, detracted from the authority or authenticity of either.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 5:17
- Act 24:5
- Act 23:6
Named authorities or texts detected in the witness
- Josephus
- Jesus
- Jews
- Paul
- Agrippa
- And Josephus
- Pharisee
- Pharisees
- Life
- St
- Sadducees
- Sanhedrin
- Christians
- Nazarenes
Exposition: Acts 24:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:15
Greek
ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ⸀ἔσεσθαι δικαίων τε καὶ ἀδίκων·elpida echon eis ton theon, en kai aytoi oytoi prosdechontai, anastasin mellein esesthai dikaion te kai adikon·
KJV: And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
AKJV: And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
ASV: having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.
YLT: having hope toward God, which they themselves also wait for, that there is about to be a rising again of the dead, both of righteous and unrighteous;
Commentary WitnessActs 24:15Quoted commentary witness
Commentary Witness
Acts 24:15
Verse 15 And have hope toward God, etc. - I not only do not hold any thing by which the general creed of this people might be altered, in reference to the present state; but, also, I hold nothing different from their belief in reference to a future state; for, if I maintain the doctrine of the resurrection of the dead, it is what themselves allow.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:15
Source lane
Apologetics Bible source bundle
Exposition: Acts 24:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:16
Greek
ἐν τούτῳ ⸀καὶ αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ⸀ἔχειν πρὸς τὸν θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός.en toyto kai aytos asko aproskopon syneidesin echein pros ton theon kai toys anthropoys dia pantos.
KJV: And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.
AKJV: And herein do I exercise myself, to have always a conscience void to offense toward God, and toward men.
ASV: Herein I also exercise myself to have a conscience void of offence toward God and men always.
YLT: and in this I do exercise myself, to have a conscience void of offence toward God and men always.
Commentary WitnessActs 24:16Quoted commentary witness
Commentary Witness
Acts 24:16
Verse 16 And herein do I exercise myself - And this very tenet is a pledge for my good behavior; for as I believe there will be a resurrection, both of the just and unjust, and that every man shall be judged for the deeds done in the body, so I exercise myself day and night, that I may have a conscience void of offense toward God and toward men. Toward God - In entertaining no opinion contrary to his truth; and in offering no worship contrary to his dignity, purity, and excellence. Toward men - In doing nothing to them that I would not, on a change of circumstances, they should do to me; and in withholding nothing by which I might comfort and serve them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:16
Source lane
Apologetics Bible source bundle
Exposition: Acts 24:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:17
Greek
διʼ ἐτῶν δὲ πλειόνων ⸂ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου παρεγενόμην⸃ καὶ προσφοράς,di eton de pleionon eleemosynas poieson eis to ethnos moy paregenomen kai prosphoras,
KJV: Now after many years I came to bring alms to my nation, and offerings.
AKJV: Now after many years I came to bring alms to my nation, and offerings.
ASV: Now after some years I came to bring alms to my nation, and offerings:
YLT: `And after many years I came, about to do kind acts to my nation, and offerings,
Commentary WitnessActs 24:17Quoted commentary witness
Commentary Witness
Acts 24:17
Verse 17 Now, after many years, etc. - And as a full proof that I act according to the dictates of this Divine and beneficent creed, though I have been many years absent from my own country, and my political relation to it is almost necessarily dissolved, yet, far from coming to disturb the peace of society, or to injure any person, I have brought Alms to my nation, the fruits of my own earning and influence among a foreign people, and Offerings to my God and his temple, proving hereby my attachment to my country, and my reverence for the worship of my country's God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Now
Exposition: Acts 24:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now after many years I came to bring alms to my nation, and offerings.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:18
Greek
ἐν ⸀αἷς εὗρόν με ἡγνισμένον ἐν τῷ ἱερῷ, οὐ μετὰ ὄχλου οὐδὲ μετὰ θορύβου,en ais eyron me egnismenon en to iero, oy meta ochloy oyde meta thoryboy,
KJV: Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.
AKJV: Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.
ASV: amidst which they found me purified in the temple, with no crowd, nor yet with tumult: but there were certain Jews from Asia—
YLT: in which certain Jews from Asia did find me purified in the temple, not with multitude, nor with tumult,
Commentary WitnessActs 24:18Quoted commentary witness
Commentary Witness
Acts 24:18
Verse 18 Found me purified in the temple - And the Jews of Asia, who stirred up the persecution against me in Jerusalem, found me purified in the temple, regularly performing the religious vow into which I had entered; giving no cause for suspicion; for I made no tumult, nor had I any number of people with me, by whom I could have accomplished any seditious purpose.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Asia
- Jerusalem
Exposition: Acts 24:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:19
Greek
τινὲς δὲ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι, οὓς ⸀ἔδει ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν εἴ τι ἔχοιεν πρὸς ⸀ἐμέ,tines de apo tes Asias Ioydaioi, oys edei epi soy pareinai kai kategorein ei ti echoien pros eme,
KJV: Who ought to have been here before thee, and object, if they had ought against me.
AKJV: Who ought to have been here before you, and object, if they had something against me.
ASV: who ought to have been here before thee, and to make accusation, if they had aught against me.
YLT: whom it behoveth to be present before thee, and to accuse, if they had anything against me,
Commentary Witness (Generated)Acts 24:19Generated editorial synthesis
Commentary Witness (Generated)
Acts 24:19
Acts 24:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Who ought to have been here before thee, and object, if they had ought against me.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 24:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 24:19
Exposition: Acts 24:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Who ought to have been here before thee, and object, if they had ought against me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:20
Greek
ἢ αὐτοὶ οὗτοι εἰπάτωσαν τί ⸀εὗρον ἀδίκημα στάντος μου ἐπὶ τοῦ συνεδρίουe aytoi oytoi eipatosan ti eyron adikema stantos moy epi toy synedrioy
KJV: Or else let these same here say, if they have found any evil doing in me, while I stood before the council,
AKJV: Or else let these same here say, if they have found any evil doing in me, while I stood before the council,
ASV: Or else let these men themselves say what wrong-doing they found when I stood before the council,
YLT: or let these same say if they found any unrighteousness in me in my standing before the sanhedrim,
Commentary WitnessActs 24:20Quoted commentary witness
Commentary Witness
Acts 24:20
Verse 20 Any evil doing in me while I stood before the council - The Jews of Asia, the most competent witnesses, though my declared enemies, and they who stirred up the persecution against me, should have been here: why are they kept back? Because they could prove nothing against me. Let these, therefore, who are here, depose, if they have found any evil in me, or proved against me, by my most virulent adversaries, when examined before them in their council at Jerusalem.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Asia
- Jerusalem
Exposition: Acts 24:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Or else let these same here say, if they have found any evil doing in me, while I stood before the council,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:21
Greek
ἢ περὶ μιᾶς ταύτης φωνῆς ἧς ἐκέκραξα ⸂ἐν αὐτοῖς ἑστὼς⸃ ὅτι Περὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι σήμερον ⸀ἐφʼ ὑμῶν.e peri mias taytes phones es ekekraxa en aytois estos oti Peri anastaseos nekron ego krinomai semeron eph ymon.
KJV: Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.
AKJV: Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.
ASV: except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question before you this day.
YLT: except concerning this one voice, in which I cried, standing among them--Concerning a rising again of the dead I am judged to-day by you.'
Commentary WitnessActs 24:21Quoted commentary witness
Commentary Witness
Acts 24:21
Verse 21 Except it be for this one voice - The Sadducees who belong to that council, and who deny the resurrection of the dead, may indeed blame me for professing my faith in this doctrine; but as this is a doctrine credited by the nation in general, and as there can be nothing criminal in such a belief, and there can bring no accusation against me relative to any thing else, this, of course, is the sum of all the charges to which I am called to answer before you this day.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:21
Source lane
Apologetics Bible source bundle
Exposition: Acts 24:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:22
Greek
⸂Ἀνεβάλετο δὲ αὐτοὺς ὁ Φῆλιξ⸃, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ, ⸀εἴπας· Ὅταν Λυσίας ὁ χιλίαρχος καταβῇ διαγνώσομαι τὰ καθʼ ὑμᾶς·Anebaleto de aytoys o Phelix, akribesteron eidos ta peri tes odoy, eipas· Otan Lysias o chiliarchos katabe diagnosomai ta kath ymas·
KJV: And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.
AKJV: And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.
ASV: But Felix, having more exact knowledge concerning the Way, deferred them, saying, When Lysias the chief captain shall come down, I will determine your matter.
YLT: And having heard these things, Felix delayed them--having known more exactly of the things concerning the way--saying, `When Lysias the chief captain may come down, I will know fully the things concerning you;'
Commentary Witness (Generated)Acts 24:22Generated editorial synthesis
Commentary Witness (Generated)
Acts 24:22
Acts 24:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 24:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 24:22
Exposition: Acts 24:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:23
Greek
⸀διαταξάμενος τῷ ἑκατοντάρχῃ τηρεῖσθαι ⸀αὐτὸν ἔχειν τε ἄνεσιν καὶ μηδένα κωλύειν τῶν ἰδίων αὐτοῦ ⸀ὑπηρετεῖν αὐτῷ.diataxamenos to ekatontarche tereisthai ayton echein te anesin kai medena kolyein ton idion aytoy yperetein ayto.
KJV: And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.
AKJV: And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come to him.
ASV: And he gave order to the centurion that he should be kept in charge, and should have indulgence; and not to forbid any of his friends to minister unto him.
YLT: having given also a direction to the centurion to keep Paul, to let him also have liberty, and to forbid none of his own friends to minister or to come near to him.
Commentary WitnessActs 24:23Quoted commentary witness
Commentary Witness
Acts 24:23
Verse 23 He commanded a centurion to keep Paul - He gave him into the custody of a captain, by whom he was most likely to be well used: and to let him have liberty; he freed him from the chains with which he was bound to the soldiers, his keepers. See on Act 21:33 (note). And that he should forbid none of his acquaintance, των ιδιων, of his own people, his fellow apostles, and the Christians in general, to minister or come unto him; to furnish him with any of the conveniences and comforts of life, and visit him as often as they pleased. This was an ample proof that Felix found no evil in him; and he would certainly have dismissed him but for two reasons: 1. He wanted to please the Jews, who, he knew, could depose grievous things against his administration. 2. He hoped to get money from the apostle, or his friends, as the purchase of his liberty.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 21:33
Named authorities or texts detected in the witness
- Jews
Exposition: Acts 24:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:24
Greek
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.Meta de emeras tinas paragenomenos o Phelix syn Droysille te idia gynaiki oyse Ioydaia metepempsato ton Paylon kai ekoysen aytoy peri tes eis Christon Iesoyn pisteos.
KJV: And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.
AKJV: And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.
ASV: But after certain days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus.
YLT: And after certain days, Felix having come with Drusilla his wife, being a Jewess, he sent for Paul, and heard him concerning the faith toward Christ,
Commentary WitnessActs 24:24Quoted commentary witness
Commentary Witness
Acts 24:24
Verse 24 His wife Drusilla - We have already seen that Felix was thrice married: two of his wives were named Drusilla; one was a Roman, the niece or grand-daughter of Antony and Cleopatra, mentioned by Tacitus, lib. v. cap. 9. The other, the person in the text, was a Jewess, daughter to Herod Agrippa the Great. See Act 12:1, etc. When she was but six years of age, she was affianced to Epiphanes, son of Antiochus, king of Comagene, who had promised to embrace Judaism on her account; but, as he did not keep his word, her brother Agrippa (mentioned Act 25:13) refused to ratify the marriage. About the year of our Lord 53, he married her to Azizus, king of the Emesenes, who received her on condition of being circumcised. Felix having seen her, fell desperately in love with her, and by means of a pretended Jewish magician, a native of Cyprus, persuaded her to leave her husband; on which Felix took her to wife. She appears, on the whole, to have been a person of indifferent character; though one of the finest women of that age. It is said that she, and a son she had by Felix, were consumed in an eruption of Mount Vesuvius. See Josephus, Antiq. lib. xx. cap. 7, and see Calmet and Rosenmuller. Heard him concerning the faith in Christ - For the purpose mentioned in the note on Act 24:21, that he might be the more accurately instructed in the doctrines, views, etc., of the Christians.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 12:1
- Act 25:13
- Act 24:21
Named authorities or texts detected in the witness
- Josephus
- Drusilla
- Roman
- Cleopatra
- Tacitus
- Jewess
- Great
- Epiphanes
- Antiochus
- Comagene
- Azizus
- Emesenes
- Cyprus
- Felix
- Mount Vesuvius
- See Josephus
- Antiq
- Rosenmuller
- Christians
Exposition: Acts 24:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:25
Greek
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·dialegomenoy de aytoy peri dikaiosynes kai egkrateias kai toy krimatos toy mellontos emphobos genomenos o Phelix apekrithe· To nyn echon poreyoy, kairon de metalabon metakalesomai se·
KJV: And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.
AKJV: And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go your way for this time; when I have a convenient season, I will call for you.
ASV: And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call thee unto me.
YLT: and he reasoning concerning righteousness, and temperance, and the judgment that is about to be, Felix, having become afraid, answered, `For the present be going, and having got time, I will call for thee;'
Commentary WitnessActs 24:25Quoted commentary witness
Commentary Witness
Acts 24:25
Verse 25 As he reasoned of righteousness - Δικαιοσυνης; The principles and requisitions of justice and right, between God and man; and between man and his fellows, in all relations and connections of life. Temperance - Εγκρατειας, Chastity; self-government or moderation with regard to a man's appetites, passions, and propensities of all kinds. And judgment to come - Κριματος του μελλοντος; The day of retribution, in which the unjust, intemperate, and incontinent, must give account of all the deeds done in the body. This discourse of St. Paul was most solemnly and pointedly adapted to the state of the person to whom it was addressed. Felix was tyrannous and oppressive in his government; lived under the power of avarice and unbridled appetites; and his incontinence, intemperance, and injustice, appear fully in depriving the king of Emesa of his wife, and in his conduct towards St. Paul, and the motives by which that conduct was regulated. And as to Drusilla, who had forsaken the husband of her youth, and forgotten the covenant of her God, and become the willing companion of this bad man, she was worthy of the strongest reprehension; and Paul's reasoning on righteousness, temperance, and judgment, was not less applicable to her than to her unprincipled paramour. Felix trembled - "The reason of Felix's fear," says Bp. Pearce, "seems to have been, lest Drusilla, who was a Jewess, and knew that what she had done was against the law of Moses, might be influenced by Paul's discourse, and Felix's happiness with her disturbed. What is said of Felix, Act 24:26, seems to show that he had no remorse of conscience for what he had done." On the head of Drusilla's scruples, he had little to fear; the king of Emesa, her husband, had been dead about three years before this; and as to Jewish scruples, she could be little affected by them: she had already acted in opposition to the Jewish law, and she is said to have turned heathen for the sake of Felix. We may therefore hope that Felix felt regret for the iniquities of his life; and that his conscience was neither so seared nor so hardened, as not to receive and retain some gracious impressions from such a discourse, delivered by the authority, and accompanied with the influence, of the Spirit of God. His frequently sending for the apostle, to speak with him in private, is a proof that he wished to receive farther instructions in a matter in which he was so deeply interested; though he certainly was not without motives of a baser kind; for he hoped to get money for the liberation of the apostle. Go thy way for this time - His conscience had received as much terror and alarm as it was capable of bearing; and probably he wished to hide, by privacy, the confusion and dismay which, by this time, were fully evident in his countenance.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 24:26
Named authorities or texts detected in the witness
- Pearce
- Moses
- Chastity
- St
- Paul
- Drusilla
- Bp
- Jewess
- Felix
- Emesa
Exposition: Acts 24:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:26
Greek
ἅμα καὶ ἐλπίζων ὅτι χρήματα δοθήσεται αὐτῷ ὑπὸ τοῦ ⸀Παύλου· διὸ καὶ πυκνότερον αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ.ama kai elpizon oti chremata dothesetai ayto ypo toy Payloy· dio kai pyknoteron ayton metapempomenos omilei ayto.
KJV: He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.
AKJV: He hoped also that money should have been given him of Paul, that he might loose him: why he sent for him the oftener, and communed with him.
ASV: He hoped withal that money would be given him of Paul: wherefore also he sent for him the oftener, and communed with him.
YLT: and at the same time also hoping that money shall be given to him by Paul, that he may release him, therefore, also sending for him the oftener, he was conversing with him;
Commentary WitnessActs 24:26Quoted commentary witness
Commentary Witness
Acts 24:26
Verse 26 He hoped also that money should have been given him - Bp. Pearce asks, "How could St. Luke know this?" To which I answer: From the report of St. Paul, with whom Felix had frequent conferences, and to whom he undoubtedly expressed this wish. We may see, here, the most unprincipled avarice, in Felix, united to injustice. Paul had proved before him his innocence of the charges brought against him by the Jews. They had retired in confusion when he had finished his defense. Had Felix been influenced by the common principles of justice, Paul had been immediately discharged; but he detained him on the hope of a ransom. He saw that Paul was a respectable character; that he had opulent friends; that he was at the head of a very numerous sect, to whom he was deservedly dear; and he took it, therefore, for granted that a considerable sum of money would be given for his enlargement. Felix was a freed man of the Emperor Claudius; consequently, had once been a slave. The stream rises not above its source: the meanness of the slave is still apparent, and it is now insufferable, being added to the authority and influence of the governor. Low-bred men should never be intrusted with the administration of public affairs.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Pearce
- Bp
- St
- Paul
- Felix
- Jews
- Emperor Claudius
Exposition: Acts 24:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 24:27
Greek
Διετίας δὲ πληρωθείσης ἔλαβεν διάδοχον ὁ Φῆλιξ Πόρκιον Φῆστον· θέλων τε ⸀χάριτα καταθέσθαι τοῖς Ἰουδαίοις ὁ Φῆλιξ κατέλιπε τὸν Παῦλον δεδεμένον.Dietias de plerotheises elaben diadochon o Phelix Porkion Pheston· thelon te charita katathesthai tois Ioydaiois o Phelix katelipe ton Paylon dedemenon.
KJV: But after two years Porcius Festus came into Felix’ room: and Felix, willing to shew the Jews a pleasure, left Paul bound.
AKJV: But after two years Porcius Festus came into Felix’ room: and Felix, willing to show the Jews a pleasure, left Paul bound.
ASV: But when two years were fulfilled, Felix was succeeded by Porcius Festus; and desiring to gain favor with the Jews, Felix left Paul in bonds.
YLT: and two years having been fulfilled, Felix received a successor, Porcius Festus; Felix also willing to lay a favour on the Jews, left Paul bound.
Commentary WitnessActs 24:27Quoted commentary witness
Commentary Witness
Acts 24:27
Verse 27 After two years - That is, from the time that Paul came prisoner to Caesarea. Porcius Festus - This man was put into the government of Judea about a.d. 60, the sixth or seventh year of Nero. In the succeeding chapter we shall see the part that he took in the affairs of St. Paul. Willing to show the Jews a pleasure - As he had not got the money which he expected, he hoped to be able to prevent the complaints of the Jews against his government, by leaving Paul, in some measure, in their hands. For it was customary for governors, etc., when they left, or were removed from a particular district or province, to do some public, beneficent act, in order to make themselves popular. But Felix gained nothing by this: the Jews pursued him with their complaints against his administration, even to the throne of the emperor. Josephus states the matter thus: "Now when Porcius Festus was sent as successor to Felix, by Nero, the principal of the Jewish inhabitants of Caesarea went up to Rome, to accuse Felix. And he certainly would have been brought to punishment, had not Nero yielded to the importunate solicitations of his brother Pallas, who was at that time in the highest reputation with the emperor." - Antiq. lib. xx. cap. 9. Thus, like the dog in the fable, by snatching at the shadow, he lost the substance. He hoped for money from the apostle, and got none; he sought to conciliate the friendship of the Jews, and miscarried. Honesty is the best policy: he that fears God need fear nothing else. Justice and truth never deceive their possessor. 1. Envy and malice are indefatigable, and torment themselves in order to torment and ruin others. That a high priest, says pious Quesnel, should ever be induced to leave the holy city, and the functions of religion, to become the accuser of an innocent person; this could be no other than the effect of a terrible dereliction, and the punishment of the abuse of sacred things. 2. Tertullus begins his speech with flattery, against which every judge should have a shut ear; and then he proceeds to calumny and detraction. These generally succeed each other. He who flatters you, will in course calumniate you for receiving his flattery. When a man is conscious of the uprightness of his cause, he must know that to attempt to support it by any thing but truth tends directly to debase it. 3. The resurrection of the body was the grand object of the genuine Christian's hope; but the ancient Christians only hoped for a blessed resurrection on the ground of reconciliation to God through the death of his Son. In vain is our hope of glory, if we have not got a meetness for it. And who is fit for this state of blessedness, but he whose iniquity is forgiven, whose sin is covered, and whose heart is purified from deceit and guile! 4. We could applaud the lenity shown to St. Paul by Felix, did not his own conduct render his motives for this lenity very suspicious. "To think no evil, where no evil seems," is the duty of a Christian; but to refuse to see it, where it most evidently appears, is an imposition on the understanding itself. 5. Justice, temperance, and a future judgment, the subjects of St. Paul's discourse to Felix and Drusilla, do not concern an iniquitous judge alone; they are subjects which should affect and interest every Christian; subjects which the eye should carefully examine, and which the heart should ever feel. Justice respects our conduct in life, particularly in reference to others: temperance, the state and government of our souls, in reference to God. He who does not exercise himself in these has neither the form nor the power of godliness; and consequently must be overwhelmed with the shower of Divine wrath in the day of God's appearing, Many of those called Christians, have not less reason to tremble at a display of these truths than this heathen.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:27
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Josephus
- Caesarea
- Nero
- St
- Paul
- Felix
- Rome
- Pallas
- Antiq
- Thus
- Jews
- Quesnel
- Son
- Christian
- Justice
- Drusilla
- Christians
Exposition: Acts 24:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But after two years Porcius Festus came into Felix’ room: and Felix, willing to shew the Jews a pleasure, left Paul bound.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
22
Generated editorial witnesses
5
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Act 24:1
- Act 24:2-9
- Act 24:10-21
- Act 24:22
- Act 24:23
- Act 24:24
- Act 24:25
- Act 24:26
- Act 24:27
- Act 24:11
- Act 21:27
- Act 23:32
- Acts 24:1
- Act 24:2-4
- Act 24:5
- Act 24:6-8
- Act 21:38
- Acts 24:2
- Acts 24:3
- Acts 24:4
- Act 24:14
- Act 5:17
- Act 15:5
- Act 26:5
- Act 28:22
- Acts 24:5
- Act 21:28
- Act 21:29
- Acts 24:6
- Acts 24:7
- Acts 24:8
- Acts 24:9
- Acts 24:10
- Acts 24:11
- Acts 24:12
- Acts 24:13
- Act 23:6
- Acts 24:14
- Acts 24:15
- Acts 24:16
- Acts 24:17
- Acts 24:18
- Acts 24:19
- Acts 24:20
- Acts 24:21
- Acts 24:22
- Act 21:33
- Acts 24:23
- Act 12:1
- Act 25:13
- Act 24:21
- Acts 24:24
- Acts 24:25
- Acts 24:26
- Acts 24:27
Named authorities or texts surfaced in commentary
- Tertullus
- Paul
- Felix
- Christ
- Porcius Festus
- Jews
- Jerusalem
- St
- Sanhedrin
- Antipatris
- Caesarea
- Judaism
- Jew
- Rome
- Pliny
- Epist
- Josephus
- Judea
- Eliezar
- Joseph
- Antiq
- Bell
- Nero
- Pallas
- Pearce
- Vulgate
- Nazarenes
- Martial
- Zoile
- Zoilus
- See Wetstein
- Bp
- Kypke
- Coptic
- Chrysostom
- Theophylact
- Oecumenius
- Luke
- Trophimus
- Ephesian
- That
- Refutation
- Affirmation
- Cumanus
- Jos
- Israel
- Jesus
- Agrippa
- And Josephus
- Pharisee
- Pharisees
- Life
- Sadducees
- Christians
- Now
- Asia
- Drusilla
- Roman
- Cleopatra
- Tacitus
- Jewess
- Great
- Epiphanes
- Antiochus
- Comagene
- Azizus
- Emesenes
- Cyprus
- Mount Vesuvius
- See Josephus
- Rosenmuller
- Moses
- Chastity
- Emesa
- Emperor Claudius
- Thus
- Quesnel
- Son
- Christian
- Justice
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Acts 24:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 24:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness