Acts 24:15-27

24:15 I have ¹  a hope in God (a hope ²  that ³  these men ⁴  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ⁵  24:16 This is the reason ⁶  I do my best to always ⁷  have a clear ⁸  conscience toward God and toward people. ⁹  24:17 After several years ¹⁰  I came to bring to my people gifts for the poor ¹¹  and to present offerings, ¹²  24:18 which I was doing when they found me in the temple, ritually purified, ¹³  without a crowd or a disturbance. ¹⁴  24:19 But there are some Jews from the province of Asia ¹⁵  who should be here before you and bring charges, ¹⁶  if they have anything against me. 24:20 Or these men here ¹⁷  should tell what crime ¹⁸  they found me guilty of ¹⁹  when I stood before the council, ²⁰  24:21 other than ²¹  this one thing ²²  I shouted out while I stood before ²³  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ²⁴ 

24:22 Then Felix, ²⁵  who understood the facts ²⁶  concerning the Way ²⁷  more accurately, ²⁸  adjourned their hearing, ²⁹  saying, “When Lysias the commanding officer comes down, I will decide your case.” ³⁰  24:23 He ordered the centurion ³¹  to guard Paul, ³²  but to let him have some freedom, ³³  and not to prevent any of his friends ³⁴  from meeting his needs. ³⁵ 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ³⁶  arrived with his wife Drusilla, ³⁷  who was Jewish, he sent for Paul and heard him speak ³⁸  about faith in Christ Jesus. ³⁹  24:25 While Paul ⁴⁰  was discussing ⁴¹  righteousness, self-control, ⁴²  and the coming judgment, Felix ⁴³  became ⁴⁴  frightened and said, “Go away for now, and when I have an opportunity, ⁴⁵  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ⁴⁶  and for this reason he sent for Paul ⁴⁷  as often as possible ⁴⁸  and talked ⁴⁹  with him. 24:27 After two years ⁵⁰  had passed, Porcius Festus ⁵¹  succeeded Felix, ⁵²  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁵³ 

[24:15]  ¹ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ² sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ³ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ⁴ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ⁵ tn Or “the unjust.”

[24:16]  ⁶ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ⁷ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ⁸ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁹ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17]  ¹⁰ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ¹¹ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ¹² tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18]  ¹³ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ¹⁴ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:19]  ¹⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ¹⁶ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:20]  ¹⁷ tn Grk “these [men] themselves.”

[24:20]  ¹⁸ tn Or “unrighteous act.”

[24:20]  ¹⁹ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ²⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ²¹ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ²² tn Grk “one utterance.”

[24:21]  ²³ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ²⁴ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ²⁵ sn See the note on Antonius Felix in 23:24.

[24:22]  ²⁶ tn Grk “the things.”

[24:22]  ²⁷ tn That is, concerning Christianity.

[24:22]  ²⁸ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ²⁹ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ³⁰ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:23]  ³¹ sn See the note on the word centurion in 10:1.

[24:23]  ³² tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ³³ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ³⁴ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ³⁵ tn Grk “from serving him.”

[24:24]  ³⁶ sn See the note on Antonius Felix in 23:24.

[24:24]  ³⁷ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ³⁸ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ³⁹ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁴¹ tn Or “speaking about.”

[24:25]  ⁴² tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  ⁴³ sn See the note on Felix in 23:26.

[24:25]  ⁴⁴ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁴⁵ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26]  ⁴⁶ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  ⁴⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ⁴⁸ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ⁴⁹ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27]  ⁵⁰ tn Grk “After a two-year period.”

[24:27]  ⁵¹ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ⁵² tn Grk “Felix received as successor Porcius Festus.”

[24:27]  ⁵³ tn Grk “left Paul imprisoned.”