Paul's Defense before Governor Felix
Acts 24:1-27
Acts.24.1 - Details
Original Text
Morphology
- Μετα: PREP,acc
- δε: CONJ
- πεντε: NUM,acc,pl,m
- ημερας: NOUN,acc,pl,f
- κατεβη: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- αρχιερευς: NOUN,nom,sg,m
- Ανανιας: NOUN,gen,sg,m
- μετα: PREP
- πρεσβυτερων: NOUN,gen,pl,m
- τινων: PRON,gen,pl,m
- και: CONJ
- ρητορος: NOUN,gen,sg,m
- Τερτυλλου: NOUN,gen,sg,m
- τινος: PRON,gen,sg,m
- οιτινες: PRO,rel,nom,pl,m
- ενεφανισαν: VERB,aor,act,ind,3,pl
- τω: ART,dat,sg,m
- ηγεμονι: NOUN,dat,sg,m
- κατα: PREP
- του: ART,gen,sg,n
- Παυλου: NOUN,gen,sg,m
Parallels
- Acts 25:1-3 (structural): Chief priests and prominent men appear before the new governor (Festus) to press charges against Paul—directly parallel to Ananias, elders, and the orator Tertullus presenting accusations to the governor in Acts 24:1.
- Acts 21:27-36 (structural): A mob of Jews seizes Paul and brings him to the Roman tribune and authorities—another episode showing Jewish leaders and crowds bringing accusations against Paul to Roman officials.
- Luke 23:1-5 (thematic): The chief priests and scribes bring Jesus before Pilate to accuse him; parallels the motif of Jewish religious leaders transferring a religious/political dispute into a Roman legal forum.
- Matthew 27:1-2 (thematic): The chief priests and elders deliver Jesus to Pilate for judgment—similar dynamic of Jewish leadership initiating prosecution before a Roman governor.
- Acts 26:1-3 (structural): Paul gives a formal defense before King Agrippa and Festus after accusations are brought; parallels the courtroom setting and the pattern of accusers and a formal speech/defense found in Acts 24.
Alternative generated candidates
- Five days later the high priest Ananias came down with some elders and a certain orator named Tertullus; and they made their charge before the governor against Paul.
- After five days the high priest Ananias came down with some elders and a lawyer named Tertullus; and they brought their charges before the governor against Paul.
Acts.24.2 - Details
Original Text
Morphology
- κληθεντος: PART,aor,pass,gen,m,sg
- δε: CONJ
- αυτου: PRON,gen,sg,m
- ηρξατο: VERB,aor,mid,ind,3,sg
- κατηγορειν: VERB,pres,act,inf
- ο: ART,nom,sg,m
- Τερτυλλος: NOUN,nom,sg,m
- λεγων·Πολλης: PART,pres,act,nom,m,sg
- ειρηνης: NOUN,gen,sg,f
- τυγχανοντες: PART,pres,act,nom,m,pl
- δια: PREP
- σου: PRON,gen,sg,2
- και: CONJ
- διορθωματων: NOUN,gen,pl,n
- γινομενων: PART,pres,mid/pass,gen,pl
- τω: ART,dat,sg,m
- εθνει: NOUN,dat,sg,n
- τουτω: DEM,dat,sg,m
- δια: PREP
- της: ART,gen,sg,f
- σης: PREP
- προνοιας: NOUN,gen,sg,f
Parallels
- Acts 24:5 (structural): Immediate continuation of the same prosecutorial speech — specific accusations against Paul follow Tertullus’ introductory flattery (’many years of peace…’).
- Acts 25:2-3 (thematic): Shows the recurring pattern of Jewish leaders pressing charges and seeking Roman intervention against Paul, here asking Festus to transfer Paul to Jerusalem.
- Acts 21:27-36 (thematic): Earlier scene where Jewish accusers and a mob seize Paul in the temple and bring formal complaints — parallels the motif of Jewish charges and public accusation.
- Acts 26:1 (thematic): Paul’s later defense before Agrippa presents the courtroom speech-counterpart to Tertullus’ prosecution, illustrating Luke’s recurring trial-speech framework.
Alternative generated candidates
- When he was called upon, Tertullus began his accusation: "Having first given you greetings, most excellent Felix—
- When he was called, Tertullus began to accuse, saying: 'Most Excellent Felix, and you who sit with him—
Acts.24.3 - Details
Original Text
Morphology
- παντη: ADV
- τε: CONJ
- και: CONJ
- πανταχου: ADV
- αποδεχομεθα: VERB,pres,mid,ind,1,pl
- κρατιστε: ADJ,voc,sg,m
- Φηλιξ: NOUN,voc,sg,m
- μετα: PREP
- πασης: ADJ,gen,sg,f
- ευχαριστιας: NOUN,gen,sg,f
Parallels
- Acts 23:26-30 (structural): An official letter from Claudius Lysias concerning Paul sent to Felix; parallels the same legal/administrative context and formal dealings with the governor (official communication and procedures involving Felix).
- Acts 24:16 (thematic): Paul's own remarks later in this chapter about keeping a clear conscience ('I strive always to have a clear conscience before God and man')—a contrasting rhetorical move in the same courtroom setting to Tertullus' flattering address to the governor.
- Acts 26:1-3 (thematic): Paul's defense before King Agrippa, where he directly addresses a high official ('King Agrippa') and frames a legal/theological defence; parallels the courtroom rhetoric and appeals to authority found in Tertullus' address to Felix.
- 1 Peter 2:13-17 (thematic): Instruction to submit to human authorities and honor those in office; thematically related to the episode's focus on relations between Christians, legal proceedings, and respect for governing officials (the social/theological expectations underpinning addresses to governors).
Alternative generated candidates
- we acknowledge with all gratitude the peace afforded by your providence, and how your foresight has brought reforms to this nation.
- 'we have enjoyed a long peace under your rule and give you thanks, for by your foresight this province enjoys many good things.'
Acts.24.4 - Details
Original Text
Morphology
- ινα: CONJ
- δε: CONJ
- μη: PART
- επι: PREP
- πλειον: ADV,comp
- σε: PRON,acc,sg,2
- εγκοπτω: VERB,pres,act,subj,1,sg
- παρακαλω: VERB,pres,act,ind,1,sg
- ακουσαι: VERB,aor,act,inf
- σε: PRON,acc,sg,2
- ημων: PRON,gen,pl,1
- συντομως: ADV
- τη: ART,dat,sg,f
- ση: PRON,poss,dat,sg,2
- επιεικεια: NOUN,dat,sg,f
Parallels
- Acts 24:10 (structural): Immediate, internal parallel: v.4 is the accusers' plea to the governor to hear them briefly; v.10 begins Paul's own defense in direct response, continuing the same courtroom exchange.
- Acts 25:24-27 (structural): Another trial-scene before Roman officials (Festus and Agrippa) where charges are presented and the governor invites the assembled authorities to hear the case—parallel courtroom procedure and appeal to a higher official for judgment.
- Acts 26:1-3 (thematic): Paul's extended defense before King Agrippa provides a thematic parallel: an accused (Paul) addressing a provincial ruler and making a personal plea to be heard and judged, like the brief hearing requested in Acts 24:4.
- 1 Peter 3:15 (verbal): Shares the theme of requesting a hearing and giving a reasoned defense ('be ready always to give an answer'/'apologia') combined with an appeal to hear with gentleness or forbearance, echoing the petition to 'hear us briefly' in Acts 24:4.
Alternative generated candidates
- I will not detain you long; I beg you to hear us briefly.
- 'But not to make a long speech I beg you to hear us briefly: the man is a pestilent fellow, a mover of insurrection among all Jews throughout the world, and a ringleader of the sect of the Nazarenes.'
Acts.24.5 - Details
Original Text
Morphology
- ευροντες: VERB,aor,act,part,nom,pl,m
- γαρ: PART
- τον: ART,acc,sg,m
- ανδρα: NOUN,acc,sg,m
- τουτον: PRON,acc,sg,m
- λοιμον: NOUN,acc,sg,m
- και: CONJ
- κινουντα: VERB,pres,act,part,acc,sg,m
- στασεις: NOUN,acc,pl,f
- πασι: ADJ,dat,pl,m
- τοις: ART,dat,pl,n
- Ιουδαιοις: NOUN,dat,pl,m
- τοις: ART,dat,pl,n
- κατα: PREP
- την: ART,acc,sg,f
- οικουμενην: NOUN,acc,sg,f
- πρωτοστατην: NOUN,acc,sg,m
- τε: CONJ
- της: ART,gen,sg,f
- των: ART,gen,pl,m
- Ναζωραιων: NOUN,gen,pl,m
- αιρεσεως: NOUN,gen,sg,f
Parallels
- Acts 17:6 (verbal): The crowd charges Paul and companions with 'turning the world upside down'—language and accusation parallel Acts 24:5's claim that he 'stirs up' the Jews 'throughout the world.'
- Acts 21:28 (thematic): Jewish accusers earlier denounce Paul as a troublemaker who turns men away and profanes the temple—similar motif of Paul as a public disturber and leader of a sect.
- Acts 24:14 (allusion): Paul's own summary—'according to the Way which they call a sect'—responds directly to the charge in v.5 that he is a ringleader of the Nazarenes; same self/accuser vocabulary.
- Acts 28:22 (verbal): When Jews in Rome speak of 'this sect,' they say it is 'spoken against everywhere,' echoing the idea that the movement (Nazarenes/Way) is known and contentious throughout the inhabited world.
- Luke 23:2 (thematic): The Jewish leaders accuse Jesus of sedition before Pilate ('he perverteth the nation, and forbiddeth to give tribute to Caesar'), paralleling the charge here that Paul is a 'mover of sedition'—a common legal/political accusation against perceived religious leaders.
Alternative generated candidates
- For we have found this man to be a troublemaker, a stirrer of sedition among all Jews throughout the world, and a ringleader of the sect of the Nazarenes.
- 'He even tried to profane the temple; and we seized him, and wanted to judge him according to our law.'
Acts.24.6 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- και: CONJ
- το: ART,acc,sg,n
- ιερον: NOUN,acc,sg,n
- επειρασεν: VERB,aor,act,ind,3,sg
- βεβηλωσαι: VERB,aor,act,inf
- ον: PART,pres,act,nom,sg,m
- και: CONJ
- εκρατησαμεν: VERB,aor,act,ind,1,pl
Parallels
- Acts 21:28 (verbal): Same accusation in the Jerusalem mob: Paul is charged with bringing Greeks into the temple and (thus) defiling/attempting to profane the holy place — language and charge parallel the phrase 'επειρασεν βεβηλωσαι.'
- Acts 21:30 (structural): Continuing the same incident in Acts 21: the crowd seizes Paul — parallels the verb 'εκρατησαμεν' ('we seized'/'they seized') and the narrative sequence of arrest after the temple-charge.
- Acts 6:13-14 (verbal): The false witnesses against Stephen accuse him of speaking blasphemies 'against this holy place and the law' — a closely related verbal/thematic charge about attacking or defiling the temple.
- Matthew 21:12-13 (thematic): Jesus' cleansing of the temple condemns misuse and profaning of the holy place; thematically parallels accusations and concerns about profaning the temple space.
Alternative generated candidates
- He even tried to profane the temple; and we arrested him;
- 'But the commander Lysias came and with great violence took him away out of our hands,'
Acts.24.8 - Details
Original Text
Morphology
- παρ᾽ου: PREP+PRON,gen,sg,m
- δυνηση: VERB,aor,act,subj,2,sg
- αυτος: PRON,nom,sg,3,m
- ανακρινας: VERB,aor,act,ptc,nom,sg,m
- περι: PREP
- παντων: ADJ,gen,pl,m
- τουτων: PRON,gen,pl,m
- επιγνωναι: VERB,aor,act,inf
- ων: PRON,gen,pl,m
- ημεις: PRON,nom,pl,1
- κατηγορουμεν: VERB,pres,act,ind,1,pl
- αυτου: PRON,gen,sg,m
Parallels
- Acts 25:19 (verbal): Same narrative motif later in Acts: the Jewish accusers 'could not prove' the things they alleged against Paul—legal inability to establish the charges.
- Luke 23:4 (thematic): Pilate's declaration that he 'finds no basis for a charge' against Jesus parallels the idea of accusers failing to produce proof in a judicial setting.
- John 8:46 (thematic): Jesus' challenge 'Which of you convicts me of sin?' echoes the confrontational/legal motif of demanding proof from accusers when charges cannot be substantiated.
- 1 Corinthians 4:4-5 (thematic): Paul's insistence that his conscience is clear and that ultimate judgment belongs to the Lord parallels the defense posture when human accusers cannot establish guilt.
Alternative generated candidates
- from whom you may ascertain the facts, if you are willing to hear him."
- 'and on this account the commander must be able to tell you his facts. Or let these men themselves state what they found wrong when I stood before the council.'
Acts.24.9 - Details
Original Text
Morphology
- συνεπεθεντο: VERB,impf,mid,ind,3,pl
- δε: CONJ
- και: CONJ
- οι: ART,nom,pl,m
- Ιουδαιοι: NOUN,nom,pl,m
- φασκοντες: VERB,pres,act,part,nom,pl,m
- ταυτα: PRON,acc,pl,n
- ουτως: ADV
- εχειν: VERB,pres,act,inf
Parallels
- Acts 25:18 (verbal): Later in Acts Jews 'came down from Judea and laid many and grievous complaints against Paul' — a nearly identical situation where Jewish accusers present and press charges against Paul.
- Acts 21:27-28 (thematic): In Jerusalem a mob of Jews unite to accuse Paul of defiling the temple and stirring up the people — similar collective Jewish testimony and accusation against Paul.
- Acts 23:12-15 (thematic): Jews take counsel together and bind themselves under an oath to kill Paul — another instance of organized Jewish opposition joining to prosecute or eliminate Paul.
- Matthew 26:59-61 (thematic): False witnesses are produced by Jewish leaders against Jesus, asserting charges against him — parallels the pattern of Jewish accusers jointly affirming allegations before authorities.
Alternative generated candidates
- The Jews also joined in the charge, asserting that these things were so.
- 'Or else let these very men say what crime they found after I stood before the Sanhedrin—unless it was for this one voice that I cried out while standing among them, “For the resurrection of the dead I am judged by you this day.”'
Acts.24.10 - Details
Original Text
Morphology
- Απεκριθη: VERB,aor,mid,ind,3,sg
- τε: CONJ
- ο: ART,nom,sg,m
- Παυλος: NOUN,nom,sg,m
- νευσαντος: PART,aor,act,gen,sg,m
- αυτω: PRON,dat,sg,m
- του: ART,gen,sg,n
- ηγεμονος: NOUN,gen,sg,m
- λεγειν·Εκ: VERB,pres,act,inf
- πολλων: ADJ,gen,pl,m
- ετων: NOUN,gen,pl,n
- οντα: PART,pres,act,acc,sg,m
- σε: PRON,acc,sg,2
- κριτην: NOUN,acc,sg,m
- τω: ART,dat,sg,m
- εθνει: NOUN,dat,sg,n
- τουτω: DEM,dat,sg,m
- επισταμενος: VERB,pres,mid,part,nom,sg,m
- ευθυμως: ADV
- τα: ART,acc,pl,n
- περι: PREP
- εμαυτου: PRON,gen,sg,1
- απολογουμαι: VERB,pres,mid,ind,1,sg
Parallels
- Acts 22:1 (verbal): Paul opens his Jerusalem speech with a formal 'hear my defense' (ἀπολογία), the same courtroom vocabulary and self‑presentation as in Acts 24:10.
- Acts 26:1-3 (structural): Paul again addresses a high official (King Agrippa), acknowledges the office of his judge and proceeds to give a lengthy personal defense—parallel in situation, form and intent.
- Acts 23:1 (thematic): Before the Sanhedrin Paul asserts his innocence and conscience (a defensive claim about his conduct), reflecting the recurring theme of Paul defending his behavior and beliefs before authorities.
- Acts 25:11 (thematic): Paul insists on his legal rights and frames his case before Roman magistrates (appeal to Caesar/defense of his conduct), continuing the same legal-defense strategy seen in Acts 24:10.
Alternative generated candidates
- Then the governor nodded to Paul to make his defense. So Paul, after motioning with his hand, began his defense:
- Then Paul, having been commanded to speak, made his defense: 'I think myself happy, Most Excellent Felix, because I have the opportunity to speak to you in my own defense.'
Acts.24.11 - Details
Original Text
Morphology
- δυναμενου: VERB,pres,mid,part,gen,sg,m
- σου: PRON,gen,sg,2
- επιγνωναι: VERB,aor,act,inf
- οτι: CONJ
- ου: PART,neg
- πλειους: ADJ,acc,pl,m
- εισιν: VERB,pres,act,ind,3,pl
- μοι: PRON,dat,sg,1
- ημεραι: NOUN,nom,pl,f
- δωδεκα: NUM,acc,pl,m
- αφ᾽ης: PREP+PRON,gen,sg,f
- ανεβην: VERB,aor,act,ind,1,sg
- προσκυνησων: VERB,aor,act,inf
- εις: PREP
- Ιερουσαλημ: NOUN,acc,sg,f
Parallels
- Acts 21:17-26 (structural): Narrative account of Paul's arrival in Jerusalem, his meeting with the Jerusalem church, and his participation in temple purification and offerings — provides fuller context for his claim that he went up to Jerusalem to worship.
- Acts 21:27-29 (thematic): Describes the violent uproar in the temple after Paul's visit ( Jews seizing him ) — shows the hostile reception and consequences of his presence in Jerusalem shortly after his arrival.
- Acts 24:18 (verbal): Immediate continuation of Paul's defense before Felix: he reiterates his purpose for coming to Jerusalem (to bring alms and offerings), directly expanding the claim made in 24:11.
- Acts 20:16 (thematic): Paul's stated determination to reach Jerusalem by the day of Pentecost underscores his repeated intention to 'go up to Jerusalem' for religious reasons and highlights the importance of timing in his journeys.
- Acts 22:17-21 (verbal): Paul's earlier account of returning to Jerusalem and his experience in the temple uses similar language of coming to Jerusalem and provides another self-report of his movements and motives connected to temple activity.
Alternative generated candidates
- "I have lived in all good conscience before God up to this day."
- 'For you can readily verify that no more than twelve days ago I went up to Jerusalem to worship.'
Acts.24.12 - Details
Original Text
Morphology
- και: CONJ
- ουτε: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- ιερω: NOUN,dat,sg,n
- ευρον: VERB,aor,act,ind,3,pl
- με: PRON,acc,sg,1
- προς: PREP
- τινα: PRON,acc,sg,m
- διαλεγομενον: VERB,pres,mid/pass,ptc,acc,sg,m
- η: ART,nom,sg,f
- επιστασιν: NOUN,acc,sg,f
- ποιουντα: VERB,pres,act,ptc,acc,sg,m
- οχλου: NOUN,gen,sg,m
- ουτε: CONJ
- εν: PREP
- ταις: ART,dat,pl,f
- συναγωγαις: NOUN,dat,pl,f
- ουτε: CONJ
- κατα: PREP
- την: ART,acc,sg,f
- πολιν: NOUN,acc,sg,f
Parallels
- Acts 24:5 (verbal): The prosecutor’s charge that Paul is “a ringleader of the sect of the Nazarenes” and a disturber of the peace echoes the same theme of causing disturbance in synagogues and cities found in v.12.
- Acts 21:27-29 (thematic): Narrative account of a Jewish mob accusing Paul of bringing Gentiles into the temple and causing an uproar—directly parallels the temple/synagogue disturbance context denied in Acts 24:12.
- Acts 16:20-21 (verbal): Accusers in Philippi claim Paul and Silas are ‘men who are Jews and are disturbing our city’—uses similar language about disturbing the city and unlawful teachings.
- Acts 19:23-29 (thematic): The Ephesian riot over Paul’s ministry (Demetrius and the silversmiths) presents another instance in Acts where Christian preaching leads to a public uproar and citywide disturbance, thematically parallel to the charge being denied in 24:12.
Alternative generated candidates
- And certain Jews from Asia—if they have anything against me, let them come forward and accuse me.
- 'Neither at the temple did they find me disputing with anyone nor causing a mob, neither in the synagogues nor in the city.'
Acts.24.13 - Details
Original Text
Morphology
- ουδε: CONJ,neg
- παραστησαι: VERB,aor,act,inf
- δυνανται: VERB,pres,mid/pass,ind,3,pl
- σοι: PRON,dat,sg,2
- περι: PREP
- ων: PRON,gen,pl,m
- νυνι: ADV
- κατηγορουσιν: VERB,pres,act,ind,3,pl
- μου: PRON,gen,sg,1
Parallels
- Deuteronomy 19:15 (structural): Legal principle that a charge must be established by two or three witnesses—background to Paul’s claim that his accusers cannot prove what they allege.
- John 19:6 (verbal): Pilate’s declaration that he finds no basis/ground for a charge against Jesus parallels Paul’s claim that his accusers cannot present proof.
- Luke 23:14-15 (thematic): Pilate’s statement to the Jewish council that he examined Jesus and found nothing deserving death echoes the theme of judicial failure to substantiate accusations.
- Acts 24:16 (structural): Immediate context: Paul appeals to his clear conscience and upright conduct, reinforcing his statement that the charges cannot be proven.
- Psalm 35:11 (thematic): The psalmist’s complaint about malicious witnesses who allege things he does not know resonates with Paul’s assertion that his present accusers cannot prove their charges.
Alternative generated candidates
- Or let these men themselves state what wrong they found when I stood before the council,
- 'Nor can they prove the things of which they now accuse me.'
Acts.24.14 - Details
Original Text
Morphology
- ομολογω: VERB,pres,act,ind,1,sg
- δε: CONJ
- τουτο: PRON,nom,sg,n
- σοι: PRON,dat,sg,2
- οτι: CONJ
- κατα: PREP
- την: ART,acc,sg,f
- οδον: NOUN,acc,sg,f
- ην: VERB,impf,act,ind,3,sg
- λεγουσιν: VERB,pres,act,ind,3,pl
- αιρεσιν: NOUN,nom,pl,f
- ουτως: ADV
- λατρευω: VERB,pres,act,ind,1,sg
- τω: ART,dat,sg,m
- πατρωω: ADJ,dat,sg,m
- θεω: NOUN,dat,sg,m
- πιστευων: VERB,pres,act,part,nom,sg,masc
- πασι: ADJ,dat,pl,m
- τοις: ART,dat,pl,n
- κατα: PREP
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- και: CONJ
- τοις: ART,dat,pl,n
- εν: PREP
- τοις: ART,dat,pl,n
- προφηταις: NOUN,dat,pl,m
- γεγραμμενοις: VERB,perf,pass,part,dat,pl,m
Parallels
- Acts 26:5 (verbal): Paul similarly describes his former life in Judaism—'after the most strict sect of our religion I lived a Pharisee'—echoing his self-identification with a Jewish 'way' or 'sect.'
- Acts 22:3 (thematic): Paul's autobiographical defense before a Jewish audience, emphasizing his Jewish education and background (Gamaliel, Pharisaic training), supports his claim to worship the God of his fathers.
- Acts 23:6 (verbal): Paul declares himself a Pharisee and appeals to the hope of the resurrection—another instance where he frames his identity by reference to Jewish belief and the authoritative Scriptures.
- Luke 24:44 (thematic): Jesus' reference to 'the Law of Moses, the Prophets and the Psalms' as authoritative parallels Paul's claim to accept 'all things which are written in the law and in the prophets.'
- Matthew 5:17 (thematic): Jesus' affirmation that he came not to abolish but to fulfill the Law and the Prophets resonates with the motif of fidelity to the Law and Prophets expressed by Paul.
Alternative generated candidates
- unless it is this one charge I cried out standing among them: ‘Concerning the resurrection of the dead I am judged by you this day.’"
- 'But this I confess to you, that according to the Way—which they call a sect—I worship the God of our fathers, believing all things that are written in the Law and the Prophets.'
Acts.24.15 - Details
Original Text
Morphology
- ελπιδα: NOUN,acc,sg,f
- εχων: VERB,pres,act,ptc,nom,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- ην: VERB,impf,act,ind,3,sg
- και: CONJ
- αυτοι: PRON,nom,pl,3
- ουτοι: PRO,nom,pl,m
- προσδεχονται: VERB,pres,mid,ind,3,pl
- αναστασιν: NOUN,acc,sg,f
- μελλειν: VERB,pres,act,inf
- εσεσθαι: VERB,fut,mid,inf
- δικαιων: ADJ,gen,pl,m
- τε: CONJ
- και: CONJ
- αδικων·: ADJ,gen,pl,m
Parallels
- John 5:28-29 (verbal): Jesus speaks of a coming awakening when those in the graves will hear his voice and 'come forth' — to 'the resurrection of life' and 'the resurrection of judgment,' closely matching Acts' distinction of just and unjust.
- Daniel 12:2 (allusion): An Old Testament precedent for a divided resurrection: 'many of those who sleep in the dust shall awake, some to everlasting life, some to shame and everlasting contempt,' which undergirds Jewish hope of resurrection cited in Acts.
- 1 Corinthians 15:20-23 (thematic): Paul argues Christ's resurrection as the 'firstfruits' and the future resurrection of those 'in Christ' — a theological expansion of the hope in a general resurrection of the dead.
- 1 Thessalonians 4:13-18 (thematic): Paul comforts believers about those who have died by affirming a future resurrection and gathering with Christ, reflecting the hopeful expectation toward God mentioned in Acts 24:15.
- Revelation 20:12-13 (structural): The vision of the final judgment where the dead are raised and judged according to their works parallels Acts' assertion that both righteous and unrighteous will be resurrected for judgment.
Alternative generated candidates
- And Paul continued, "I have hope toward God, which these men themselves also accept, that there will be a resurrection of both the righteous and the wicked.
- 'I have the same hope toward God as these men themselves have, that there will be a resurrection of both the righteous and the wicked.'
Acts.24.16 - Details
Original Text
Morphology
- εν: PREP
- τουτω: DEM,dat,sg,m
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- ασκω: VERB,pres,act,ind,1,sg
- απροσκοπον: ADJ,acc,sg,f
- συνειδησιν: NOUN,acc,sg,f
- εχειν: VERB,pres,act,inf
- προς: PREP
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- και: CONJ
- τους: ART,acc,pl,m
- ανθρωπους: NOUN,acc,pl,m
- δια: PREP
- παντος: ADJ,gen,sg,masc
Parallels
- Acts 23:1 (verbal): Paul declares he has lived 'in all good conscience before God'—close wording and the same claim to an unoffending conscience.
- 1 Timothy 1:5 (verbal): Mentions 'a pure heart and a good conscience' (καθαράν καρδίαν καὶ ἀγαθὴν συνείδησιν), linking the moral aim of conscience to Christian conduct.
- 1 Timothy 1:19 (thematic): Urges holding 'faith and a good conscience' and warns that abandoning conscience leads to shipwreck—echoes the importance of maintaining conscience.
- 1 Peter 3:16 (thematic): Speaks of maintaining a good conscience so that slanderers may be ashamed—parallels the social dimension of having a clear conscience toward men.
- Romans 2:15 (thematic): Describes conscience as bearing witness and accusing or excusing—relates to the idea of an ever-present, inward standard before God and people.
Alternative generated candidates
- For this reason I also exercise myself to have a conscience without offense toward God and toward men always.
- 'For this reason I also exercise myself to have always a conscience void of offense toward God and toward men.'
Acts.24.17 - Details
Original Text
Morphology
- δι᾽ετων: PREP
- δε: CONJ
- πλειονων: ADJ,gen,pl,n
- ελεημοσυνας: NOUN,acc,pl,f
- ποιησων: PART,aor,act,nom,sg,masc
- εις: PREP
- το: ART,acc,sg,n
- εθνος: NOUN,nom,sg,n
- μου: PRON,gen,sg,1
- παρεγενομην: VERB,aor,mid,ind,1,sg
- και: CONJ
- προσφορας: NOUN,acc,pl,f
Parallels
- Acts 21:17-26 (structural): Narrative account of the same trip to Jerusalem in which Paul delivered alms/offerings to the Jerusalem church and participated in the temple rites—provides the fuller story behind Paul's summary statement in Acts 24:17.
- Romans 15:25-27 (thematic): Paul explains his mission to bring a collection to the saints in Jerusalem; echoes the purpose of bringing aid/offerings to his people mentioned in Acts 24:17.
- 1 Corinthians 16:1-4 (thematic): Instructions for gathering a collection for the poor believers and delivering it when Paul comes—parallels the practice of taking alms/offerings to Jerusalem.
- Galatians 2:10 (thematic): The Jerusalem leaders asked Paul to remember the poor—provides the motive behind the collections and almsgiving Paul references in Acts 24:17.
- Acts 11:29-30 (thematic): The early church's decision to send relief to the brethren in Judea establishes the same charitable practice of sending alms/offerings to Jerusalem that Paul cites in his defense.
Alternative generated candidates
- Now after some years I came to bring alms and offerings to my nation.
- 'Now after many years I came to bring alms to my nation and offerings.'
Acts.24.18 - Details
Original Text
Morphology
- εν: PREP
- αις: PRON,dat,pl,f
- ευρον: VERB,aor,act,ind,3,pl
- με: PRON,acc,sg,1
- ηγνισμενον: VERB,perf,pass,part,acc,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- ιερω: NOUN,dat,sg,n
- ου: PART,neg
- μετα: PREP
- οχλου: NOUN,gen,sg,m
- ουδε: CONJ,neg
- μετα: PREP
- θορυβου: NOUN,gen,sg,m
Parallels
- Acts 21:23-26 (structural): Describes the very purification rite Paul underwent at the elders' advice—background to his claim 'I was purified in the temple.'
- Acts 21:27-29 (verbal): Reports that Jews from Asia saw Paul in the temple and 'stirred up the crowd,' the incident Paul denies having involved a crowd or tumult.
- Acts 21:30-32 (thematic): Describes the ensuing uproar and mob action in Jerusalem after the temple incident, contrasting Paul's assertion that his purification occurred 'not with a crowd nor with tumult.'
- Acts 24:6-9 (thematic): Tertullus' formal charges before Felix accuse Paul of defiling the temple and causing disturbances—these are the accusations Paul answers by stating he was purified without tumult.
Alternative generated candidates
- In these things they found me purified in the temple, neither with a crowd nor with tumult.
- 'In these things they found me purified in the temple, not with a crowd or riot, but certain Jews from Asia—'
Acts.24.19 - Details
Original Text
Morphology
- τινες: PRON,nom,pl,m
- δε: CONJ
- απο: PREP
- της: ART,gen,sg,f
- Ασιας: NOUN,gen,sg,f
- Ιουδαιοι: NOUN,nom,pl,m
- ους: PRON,acc,pl,m
- εδει: VERB,impf,act,ind,3,sg
- επι: PREP
- σου: PRON,gen,sg,2
- παρειναι: VERB,pres,act,inf
- και: CONJ
- κατηγορειν: VERB,pres,act,inf
- ει: VERB,pres,act,ind,2,sg
- τι: PRON,int,nom,sg,n
- εχοιεν: VERB,pres,opt,act,3,pl
- προς: PREP
- εμε: PRON,acc,sg,1
Parallels
- Acts 21:27 (verbal): Same designation of ‘some Jews from Asia’ (Greek phrasing) who arrived in Jerusalem and began accusing Paul—directly parallels the identification of the accusers here.
- Acts 21:30–31 (structural): Gives the ensuing action after the Asian Jews' accusations (the crowd seizes Paul and attempts to kill him), showing the same group’s role in bringing charges and violence.
- Acts 24:5 (structural): Earlier in the same trial Jewish leaders present formal charges against Paul (calling him a troublemaker/leader of the Nazarenes)—the legal accusation context that Acts 24:19 is addressing.
- Acts 17:6 (thematic): Jews in Thessalonica accuse Paul of ‘turning the world upside down’—a recurring motif of Jewish opposition and public accusation against Paul throughout Acts.
- 2 Timothy 1:15 (thematic): Paul’s remark that ‘all in Asia’ deserted him highlights regional hostility in Asia, thematically connected to the Asian Jews’ opposition mentioned in Acts 24:19.
Alternative generated candidates
- No one can prove the charges now being brought against me.
- 'they ought to be here and to make accusation if they have anything against me.'
Acts.24.20 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- αυτοι: PRON,nom,pl,3
- ουτοι: PRO,nom,pl,m
- ειπατωσαν: VERB,aor,act,ind,3,pl
- τι: PRON,int,nom,sg,n
- ευρον: VERB,aor,act,ind,3,pl
- αδικημα: NOUN,nom,sg,n
- σταντος: PART,aor,act,gen,sg,m
- μου: PRON,gen,sg,1
- επι: PREP
- του: ART,gen,sg,n
- συνεδριου: NOUN,gen,sg,n
Parallels
- Acts 22:30–23:10 (structural): Paul's prior defense before the Jewish council/Sanhedrin where accusers are present but unable to establish charges—parallel courtroom setting and claim that nothing punishable was found.
- Acts 25:1–12 (thematic): Festus's handling of the Jewish accusations against Paul continues the juridical thread; the Jews press charges but no conclusive proof of a capital crime is produced, echoing Acts 24:20's claim of no found wrongdoing.
- Luke 23:4 (verbal): Pilate's declaration to the Jewish leaders, 'I find no basis for charging this man,' uses language very similar to Acts 24:20's remark that nothing punishable was found.
- John 18:38 (verbal): Pilate's statement 'I find no basis for a charge against him' is a close verbal parallel—another instance of a Roman official declaring the absence of proven guilt.
Alternative generated candidates
- But this I admit to you: that according to the Way—if it is a sect I worship the God of our fathers, believing all things that are taught in the law and that are written in the prophets.
- 'Or let these men themselves say what wrong they found when I stood before the council—'
Acts.24.21 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- περι: PREP
- μιας: NUM,gen,sg,f
- ταυτης: DEM,gen,sg,f
- φωνης: NOUN,gen,sg,f
- ης: PRON,gen,sg,f
- εκεκραξα: VERB,aor,act,ind,1,sg
- εν: PREP
- αυτοις: PRO,dat,pl,3
- εστως: PART,perf,act,nom,sg,m
- οτι: CONJ
- Περι: PREP
- αναστασεως: NOUN,gen,sg,f
- νεκρων: NOUN,gen,pl,m
- εγω: PRON,nom,sg,1
- κρινομαι: VERB,pres,pass,ind,1,sg
- σημερον: ADV
- εφ᾽υμων: PREP+PRON,gen,pl,2
Parallels
- Acts 23:6 (verbal): Paul explicitly states he is on trial 'concerning the resurrection of the dead' (περὶ ἀναστάσεως νεκρῶν), a near‑verbatim formulation and immediate parallel to Acts 24:21.
- Acts 24:15 (structural): Earlier in the same defense Paul affirms his 'hope in God' and 'a resurrection of both the righteous and the wicked,' providing the substantive claim for which he says he is being tried.
- Acts 26:6-8 (thematic): Before Agrippa Paul links his imprisonment to hope in God's promises and challenges the incredulity that God raises the dead, echoing the theme that belief in resurrection is the cause of his trials.
- 1 Corinthians 15:12-19 (thematic): Paul argues that the resurrection of the dead is central to the gospel and to his preaching; this explains why his proclamation of resurrection provokes opposition and legal/communal conflict as noted in Acts 24:21.
Alternative generated candidates
- I have hope in God, which these men themselves accept, that there will be a resurrection—both of the righteous and of the wicked—on account of which I also do my best always to have a clear conscience before God and men.
- 'unless it is this one thing which I cried out while standing among them, “Concerning the resurrection of the dead I am being judged by you this day.”'
Acts.24.22 - Details
Original Text
Morphology
- Ανεβαλετο: VERB,aor,pass,ind,3,sg
- δε: CONJ
- αυτους: PRON,acc,pl,m
- ο: ART,nom,sg,m
- Φηλιξ: NOUN,nom,sg,m
- ακριβεστερον: ADV,comp
- ειδως: PART,perf,act,nom,sg,m
- τα: ART,acc,pl,n
- περι: PREP
- της: ART,gen,sg,f
- οδου: NOUN,gen,sg,f
- ειπας·Οταν: VERB,aor,act,ind,3,sg+CONJ
- Λυσιας: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- χιλιαρχος: NOUN,nom,sg,m
- καταβη: VERB,aor,act,subj,3,sg
- διαγνωσομαι: VERB,fut,mid,ind,1,sg
- τα: ART,acc,pl,n
- καθ᾽υμας·: PREP+PRON,acc,pl,m
Parallels
- Acts 23:26-30 (structural): Lysias the commander is introduced here in the official letter and transfer that lead to Paul's appearance before Felix—directly explains the 'Lysias' Felix awaits.'
- Acts 9:2 (verbal): Uses the same technical designation 'the Way' (τῆς ὁδοῦ) for the Christian movement that Acts 24:22 mentions, linking the charge/context Felix is investigating.
- Acts 18:12-17 (thematic): Gallio, a Roman proconsul, refuses to adjudicate a Jewish–Christian religious dispute—parallels Felix's reluctance to make an immediate ruling in a sectarian matter.
- Luke 23:14-16 (thematic): Pontius Pilate delays definitive judgment and looks for a way to release Jesus—another example of a Roman official postponing decision in a sensitive religious case.
- Acts 25:6-12 (structural): After Felix's tenure the case is taken up by Festus (and later Agrippa); this continues the same pattern of Roman governors deferring, transferring, or referring Paul's case to higher authority.
Alternative generated candidates
- But Felix, having more accurate knowledge of the Way, adjourned the proceedings and said, "When Lysias the commander comes down, I will determine your case."
- But when Felix heard concerning the Way, he adjourned the proceedings and said, 'When Lysias the commander comes down, I will decide your case.'
Acts.24.23 - Details
Original Text
Morphology
- διαταξαμενος: VERB,aor,mid,ptc,nom,sg,m
- τω: ART,dat,sg,m
- εκατονταρχη: NOUN,dat,sg,m
- τηρεισθαι: VERB,pres,pass,inf
- αυτον: PRON,acc,sg,m
- εχειν: VERB,pres,act,inf
- τε: CONJ
- ανεσιν: NOUN,acc,sg,f
- και: CONJ
- μηδενα: PRON,acc,sg,m
- κωλυειν: VERB,pres,act,inf
- των: ART,gen,pl,m
- ιδιων: ADJ,gen,pl,m
- αυτου: PRON,gen,sg,m
- υπηρετειν: VERB,pres,act,inf
- αυτω: PRON,dat,sg,m
Parallels
- Acts 28:16 (structural): Paul is allowed to live by himself in Rome with a soldier to guard him — parallel situation of custody combined with relative freedom to receive visitors.
- Acts 23:23-24 (structural): Claudius Lysias orders a substantial detachment and instructions to protect and convey Paul to Felix — similar Roman commands concerning Paul’s custody and protection.
- Philippians 1:12-14 (thematic): Paul’s imprisonment results in continued ministry and access for fellow believers; echoes the theme of custody coupled with liberty to minister and visit.
- Acts 16:37-40 (thematic): Local authorities are compelled to set terms for Paul and Silas’ release and safe conduct; parallels how officials regulate a prisoner’s liberty and ministry.
Alternative generated candidates
- He ordered the centurion to keep Paul under guard and to allow him some liberty, and to permit his friends to provide for his needs.
- And he commanded the centurion to keep Paul under guard, but to grant him some liberty and to allow none of his friends to be forbidden to minister to him.
Acts.24.24 - Details
Original Text
Morphology
- Μετα: PREP,acc
- δε: CONJ
- ημερας: NOUN,acc,pl,f
- τινας: PRON,acc,pl,m
- παραγενομενος: VERB,aor,mid,part,nom,sg,m
- ο: ART,nom,sg,m
- Φηλιξ: NOUN,nom,sg,m
- συν: PREP
- Δρουσιλλη: NOUN,dat,sg,f
- τη: ART,dat,sg,f
- ιδια: ADJ,acc,pl,n
- γυναικι: NOUN,dat,sg,f
- ουση: VERB,pres,act,ptc,dat,sg,f
- Ιουδαια: NOUN,nom,sg,f
- μετεπεμψατο: VERB,aor,mid,ind,3,sg
- τον: ART,acc,sg,m
- Παυλον: NOUN,acc,sg,m
- και: CONJ
- ηκουσεν: VERB,aor,act,ind,3,sg
- αυτου: PRON,gen,sg,m
- περι: PREP
- της: ART,gen,sg,f
- εις: PREP
- Χριστον: NOUN,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- πιστεως: NOUN,gen,sg,f
Parallels
- Acts 24:25 (structural): Immediate continuation of the same scene: Felix (and Drusilla) hear Paul’s message about faith in Christ and Felix’s emotional reaction (‘trembled’) and response are recorded.
- Acts 25:13-27 (structural): Festus meets with Agrippa and Bernice in Caesarea to discuss Paul’s case—another scene where Roman officials and Jewish elites convene to hear legal/theological matters concerning Paul.
- Acts 26:1-32 (thematic): Paul’s formal defense before King Agrippa (and Bernice) parallels the pattern of Paul being summoned before prominent rulers to give an account of the faith in Christ.
- Acts 10:33-43 (thematic): Cornelius (a Gentile officer) summons Peter to hear the gospel about Jesus; parallels the motif of non-Christian officials inviting apostles to explain faith in Christ.
- John 18:33-38 (thematic): Jesus’ interrogation before the Roman governor Pilate—another instance of a Roman authority hearing testimony about who Christ is and the implications of that claim.
Alternative generated candidates
- After some days, when Felix came with Drusilla his wife (she was a Jewess), he sent for Paul and heard him concerning faith in Christ Jesus.
- After some days, Felix came with Drusilla, his wife, who was Jewish, and sent for Paul and heard him speak about faith in Christ Jesus.
Acts.24.25 - Details
Original Text
Morphology
- διαλεγομενου: VERB,pres,mid,part,gen,sg,m
- δε: CONJ
- αυτου: PRON,gen,sg,m
- περι: PREP
- δικαιοσυνης: NOUN,gen,sg,f
- και: CONJ
- εγκρατειας: NOUN,gen,sg,f
- και: CONJ
- του: ART,gen,sg,n
- κριματος: NOUN,gen,sg,n
- του: ART,gen,sg,n
- μελλοντος: VERB,pres,act,part,gen,sg,m
- εμφοβος: ADJ,nom,sg,m
- γενομενος: VERB,aor,mid,ptc,nom,sg,m
- ο: ART,nom,sg,m
- Φηλιξ: NOUN,nom,sg,m
- απεκριθη·Το: VERB,aor,mid,ind,3,sg
- νυν: ADV
- εχον: VERB,pres,act,part,nom,sg,n
- πορευου: VERB,pres,mid,imp,2,sg
- καιρον: NOUN,acc,sg,m
- δε: CONJ
- μεταλαβων: VERB,aor,act,ptcp,nom,sg,m
- μετακαλεσομαι: VERB,fut,mid,ind,1,sg
- σε·: PRON,acc,sg,2
Parallels
- Luke 3:7-9 (thematic): John the Baptist warns of the coming wrath and calls for repentance and righteous fruit; like Paul’s words about righteousness and the coming judgment, this warning provokes fear and an appeal to moral reform.
- 2 Corinthians 5:10 (verbal): Speaks of appearing before the judgment seat of Christ—directly parallels the New Testament theme of a coming judgment that holds people accountable, the very concept that alarms Felix.
- Hebrews 9:27 (thematic): Declares that humans are appointed to die once, then face judgment; echoes the inevitability of the ‘judgment to come’ that produces fear in Acts 24:25.
- Romans 2:4-5 (thematic): Contrasts God’s kindness intended to lead to repentance with the hardening effect of delaying response; highlights the moral significance of Felix’s fearful yet postponing reaction to the preaching of righteousness and judgment.
Alternative generated candidates
- But as Paul was speaking about righteousness, self-control, and the judgment to come, Felix was alarmed and answered, "Go away for now; when I have a convenient time I will summon you."
- But as he reasoned about righteousness, self-control, and the coming judgment, Felix became frightened and answered, 'Go away for now; when it is convenient I will call for you.'
Acts.24.26 - Details
Original Text
Morphology
- αμα: ADV
- και: CONJ
- ελπιζων: PTCP,pres,act/—,nom,sg,m
- οτι: CONJ
- χρηματα: NOUN,acc,pl,n
- δοθησεται: VERB,fut,pass,ind,3,sg
- αυτω: PRON,dat,sg,m
- υπο: PREP
- του: ART,gen,sg,n
- Παυλου·διο: NOUN,gen,sg,m
- και: CONJ
- πυκνοτερον: ADV,comp
- αυτον: PRON,acc,sg,m
- μεταπεμπομενος: PTCP,pres,mid,nom,sg,m
- ωμιλει: VERB,impf,act,ind,3,sg
- αυτω: PRON,dat,sg,m
Parallels
- Exodus 23:8 (thematic): Condemns taking bribes that pervert justice; thematically contrasts Felix's expectation of money from Paul and his corrupt motive in dealing with him.
- Proverbs 17:23 (verbal): Speaks explicitly of accepting a bribe to pervert justice; a close verbal/thematic parallel to the idea of a magistrate seeking financial gain in judicial matters as in Acts 24:26.
- Isaiah 1:23 (thematic): Accuses leaders of loving bribes and running after gifts; parallels the prophetic critique of officials whose decisions are shaped by personal gain, as with Felix.
- 1 Timothy 6:10 (thematic): States that the love of money is a root of all kinds of evil; provides a New Testament ethical lens for understanding Felix's conduct in hoping for money from Paul.
- Matthew 27:3-10 (thematic): The account of Judas and the thirty pieces shows how money corrupts and produces tragic consequences; thematically parallels the corrupting influence of money on decisions by individuals in authority (cf. Felix's behavior).
Alternative generated candidates
- At the same time he hoped that Paul would offer him a bribe; so he frequently sent for him and conversed with him.
- He hoped also that money would be given him by Paul, so he often sent for him and conversed with him.
Acts.24.27 - Details
Original Text
Morphology
- Διετιας: NOUN,gen,sg,f
- δε: CONJ
- πληρωθεισης: VERB,aor,pass,ptc,gen,f,sg
- ελαβεν: VERB,aor,act,ind,3,sg
- διαδοχον: NOUN,acc,sg,m
- ο: ART,nom,sg,m
- Φηλιξ: NOUN,nom,sg,m
- Πορκιον: NOUN,nom,sg,m
- Φηστον·θελων: VERB,pres,act,ptc,nom,m,sg
- τε: CONJ
- χαριτα: NOUN,acc,sg,f
- καταθεσθαι: VERB,pres,mid/pass,inf
- τοις: ART,dat,pl,n
- Ιουδαιοις: NOUN,dat,pl,m
- ο: ART,nom,sg,m
- Φηλιξ: NOUN,nom,sg,m
- κατελιπε: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- Παυλον: NOUN,acc,sg,m
- δεδεμενον: PART,perf,pass,acc,sg,m
Parallels
- Acts 25:1-5 (structural): Festus officially succeeds Felix as governor; Jewish leaders immediately press him about Paul, continuing the political maneuvering that began under Felix.
- Acts 24:22-26 (verbal): Immediate context: Felix conversed with Paul, deferred a decision, and hoped for a bribe—explaining why he left Paul bound when his term ended.
- Acts 23:33-35 (thematic): Earlier account of Paul being delivered to the governor’s custody in Caesarea and kept under guard, setting the scene for his prolonged imprisonment under Felix.
- Acts 25:9-12 (thematic): After Festus assumes office the legal process continues: Paul appeals to Caesar and Festus arranges his transfer, showing how Felix’s leaving Paul bound leads ultimately to the appeal to Rome.
Alternative generated candidates
- But after two years had passed, Felix was succeeded by Porcius Festus; and desiring to gain favor with the Jews, Felix left Paul bound.
- But after two years Porcius Festus succeeded Felix, and Felix, wishing to do the Jews a favor, left Paul bound.
After five days the high priest Ananias came down with some elders and a certain orator named Tertullus; and they presented their case before the governor against Paul.
When he had been summoned, Tertullus began, praising the governor and saying, 'Since by you we enjoy great peace, and your foresight has brought many good works to this nation,
we accept this with gratitude, and in every way we make our plea before you briefly and with all respect.
For we have found this man a pestilent fellow, a disturber of the public peace throughout the whole world, and a ringleader of the sect of the Nazarenes,
who also attempted to profane the temple; and we seized him, and would have judged him according to our law. But the commander Lysias came and with much violence took him away from us, And the Jews also assented, asserting these things to be so.
Then the governor nodded to Paul to speak; and Paul, motioning with his hand, made his defense.
'I know that for many years you have been judge of this nation, and therefore I cheerfully make my defense before you.
You can readily verify that it is not more than twelve days since I went up to Jerusalem to worship.
They neither found me disputing with anyone in the synagogues, nor stirring up a crowd in the city,
nor can they prove the things of which they now accuse me. But this I confess to you: I worship the God of our fathers according to the way which they call a sect, holding firm to the hope and to the doctrines written in the Law and the Prophets.
I have this hope toward God — that there will be a resurrection of both the righteous and the unrighteous.
For this very reason I exercise myself always to have a conscience void of offense toward God and men. Now after many years I came to bring alms and offerings to my nation, and to present them to God.
While doing this, certain Jews from the province of Asia found me purified in the temple, without a crowd or disturbance.
They ought to be here and present the charges, if they have anything against me.
Or else let these themselves say what wrong they found when I stood before the council, unless it be for this one voice I cried out standing among them: 'Concerning the resurrection of the dead I am judged by you this day.' But since they could not prove those matters to be true, they determined to ask me about some point of their own religion and about one Jesus — who was dead — whom I asserted to be alive.
When Felix heard these things, being well acquainted with the Way, he deferred the case and said, 'When Lysias the commander comes down I will decide your matter.' And he commanded the centurion to keep Paul under custody, but to give him liberty and permit none of his friends to be hindered from ministering to him.
After some days, Felix came with Drusilla his wife, who was a Jewess, and he sent for Paul and heard him concerning faith in Christ Jesus. But as he argued about righteousness, self-control, and the judgment to come, Felix became frightened and replied, 'Go away for now; when I find a convenient time I will summon you.'
He hoped also that money would be given him by Paul, and therefore he frequently sent for him and conversed with him. But he left him bound.
After two years Porcius Festus succeeded Felix; and wishing to ingratiate himself with the Jews, Felix left Paul bound.