Act 24:5-14 | RWP | e4.org | For we have found ( ευροντες γαρ ). Second aorist active participle of ευρισκω , but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). A pestilent fellow ( λοιμον ). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and ( λοιμο κα λιμο , pestilences and famines) which see. Latin pestis . Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. A mover of insurrections ( κινουντα στασεις ). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). Throughout the world ( κατα την οικουμενην ). The Roman inhabited earth ( γην ) as in . A ringleader of the sect of the Nazarenes ( πρωτοστατην της των Ναζωραιων αιρεσεως ). Πρωτοστατης is an old word in common use from πρωτος and ιστημ , a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" ( αιρεσις ) see on . Ναζωραιο here only in the plural in the N.T., elsewhere of Jesus ( ; ; ; , ; ; ; ; ; ; ; ). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

‏ Acts 24:5-14

For we have found ( ευροντες γαρ ). Second aorist active participle of ευρισκω, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page).

A pestilent fellow ( λοιμον ). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Lu 21:11 ( λοιμο κα λιμο, pestilences and famines) which see. Latin pestis. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer.

A mover of insurrections ( κινουντα στασεις ). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth).

Throughout the world ( κατα την οικουμενην ). The Roman inhabited earth ( γην ) as in 17:6.

A ringleader of the sect of the Nazarenes ( πρωτοστατην της των Ναζωραιων αιρεσεως ). Πρωτοστατης is an old word in common use from πρωτος and ιστημ, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" ( αιρεσις ) see on 5:17. Ναζωραιο here only in the plural in the N.T., elsewhere of Jesus (Mt 2:23; 26:71; Lu 18:37; Joh 18:5, 7; 19:19; Ac 2:22; 3:6; 4:10; 6:14; 22:8; 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

Assayed to profane ( επειρασεν βεβηλωσα ). A flat untruth, but the charge of the Asian Jews (21:28-30). Verbum optum ad calumnian (Bengel).

We seized ( εκρατησαμεν ). As if the Sanhedrin had arrested Paul, Tertullus identifying himself with his clients. But it was the mob (21:28-31) that attacked Paul and Lysias who rescued him (21:32ff.).

This whole verse with some words at the end of verse 6 and the beginning of verse 8 in the Textus Receptus ("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") is absent from Aleph A B H L P 61 (many other cursives) Sahidic Bohairic. It is beyond doubt a later addition to the incomplete report of the speech of Tertullus. As the Revised Version stands, verse 8 connects with verse 6. The motive of the added words is clearly to prejudice Felix against Lysias and they contradict the record in Ac 21. Furneaux holds them to be genuine and omitted because contradictory to Ac 21. More likely they are a clumsy attempt to complete the speech of Tertullus.

From whom ( παρ' ου ). Referring to Paul, but in the Textus Receptus referring to Lysias.

By examining him thyself ( αυτος ανακρινας ). Not by torture, since Paul was a Roman citizen, but by hearing what Paul has to say in defence of himself. Ανακρινω is to examine thoroughly up and down as in Lu 23:14.

Joined in the charge ( συνεπεθεντο ). Second aorist middle indicative of συνεπιτιθημ, old verb, double compound, to place upon ( επ ) together with ( συν ), to make a joint attack, here only in the N.T.

Affirming ( φασκοντες ). Alleging, with the accusative in indirect assertion as in 25:19; Ro 1:22 (nominative with infinitive, Robertson, Grammar, p. 1038).

Were so ( ουτως εχειν ), "held thus," common idiom.

When the governor had beckoned to him ( νευσαντος αυτω του ηγεμονος ). Genitive absolute again with first aorist active participle of νευω, to give a nod, old word, in N.T. only here and Joh 13:24. "The governor nodding to him."

Forasmuch as I know ( επισταμενος ). Knowing, from επισταμα.

That thou hast been of many years a judge ( εκ πολλων ετων οντα σε κριτην ). The participle in indirect assertion after επισταμενος (Robertson, Grammar, p. 1041). Paul goes as far as he can in the way of a compliment. For seven years Felix has been governor, οντα being a sort of progressive present participle with εκ πολλων ετων (Robertson, Grammar, p. 892).

Cheerfully ( ευθυμως ). Old adverb from ευθυμος ( ευ and θυμος, good spirit), here only in N.T.

Make my defence ( απολογουμα ). Old and regular word for this idea as in Lu 21:14 which see.

Seeing that thou canst take knowledge ( δυναμενου σου επιγνωνα ). Genitive absolute again. The same word and form ( επιγνωνα ) used by Tertullus, if in Greek, in verse 8 to Felix. Paul takes it up and repeats it.

Not more than twelve days ( ου πλειους ημερα δωδεκα ). Here η (than) is absent without change of case to the ablative as usually happens. But this idiom is found in the Koine (Robertson, Grammar, p. 666).

Since ( αφ' ης ). Supply ημερας, "from which day."

To worship ( προσκυνησων ). One of the few examples of the future participle of purpose so common in the old Attic.

Disputing ( διαλεγομενον ). Simply conversing, discussing, arguing, and then disputing, common verb in old Greek and in N.T. (especially in Acts).

Stirring up a crowd ( επιστασιν ποιουντα οχλου ). Επιστασις is a late word from εφιστημ, to make an onset or rush. Only twice in the N.T., 2Co 11:28 (the pressure or care of the churches) and here (making a rush of a crowd). The papyri give examples also for "onset." So Paul denies the two charges that were serious and the only one that concerned Roman law (insurrection).

Prove ( παραστησα ). First aorist active infinitive of παριστημ, to place beside. They have made "charges," mere assertions. They have not backed up these charges with proof, "nor can they," says Paul.

Now ( νυν ). As if they had changed their charges from the cries of the mob in Jerusalem which is true. Paul has no hired lawyer to plead for him, but he has made a masterly plea for his freedom.

I confess ( ομολογω ). The only charge left was that of being a ringleader of the sect of the Nazarenes. This Paul frankly confesses is true. He uses the word in its full sense. He is "guilty" of that.

After the Way ( κατα την οδον ). This word Paul had already applied to Christianity (22:4). He prefers it to "sect" ( αιρεσιν which means a choosing, then a division). Paul claims Christianity to be the real (whole, catholic) Judaism, not a "sect" of it. But he will show that Christianity is not a deviation from Judaism, but the fulfilment of it (Page) as he has already shown in Ga 3; Ro 9.

So serve I the God of our fathers ( ουτως λατρευω τω πατρωιω θεω ). Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (23:6). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious "heretic" surely!

Which these themselves also look for ( ην κα αυτο ουτο προσδεχοντα ). Probably with a gesture towards his accusers. He does not treat them all as Sadducees. See Tit 2:13 for similar use of the verb ( προσδεχομενο την μακαριαν ελπιδα, looking for the happy hope).