The Meaning of Acts 24:22 Explained

Acts 24:22

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.

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;'

Darby: And Felix, knowing accurately the things concerning the way, adjourned them, saying, When Lysias the chiliarch is come down I will determine your affair;

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.

KJV Reverse Interlinear

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. 

What does Acts 24:22 Mean?

Study Notes

of that way
concerning the Way. See, John 14:6 .

Verse Meaning

Felix probably gained his knowledge of Christianity from several sources: his current Jewish wife, who was a Herodian, and Romans and Jews from Judea and other parts of the empire. He sought to preserve the peace by delaying the trial and by separating Paul from his accusers. Lysias had already given his testimony in his letter to Felix ( Acts 23:26-30), so Felix was stalling.

Context Summary

Acts 24:17-27 - A Trembling But Venal Judge
The case had broken down. Paul's statement of faith and the absence of confirmatory evidence directly contradicted the only charge against him. Felix dared not hand over Paul as guilty, and he was equally unwilling to offend the high priest's party; so he postponed his decision. In the meantime Paul's custody was not to be severe. His friends might freely see him, and the long hours were doubtless lightened by visits from Luke and Aristarchus, Philip the evangelist, and other members of the local Christian community.
At first the governor was prepossessed in Paul's favor. He had some intimate knowledge concerning the tenets of the early Church, Acts 24:22. He had studied it as an intellectual system, and was interested to have opportunity for conversation with its foremost exponent. But his illicit union with Drusilla, whose husband was living, and his hope to receive a bribe from Paul's friends, made him obtuse and dead to the claims of Christ. Paul, on the other hand, seemed oblivious to any thought of himself or of his dependence on the governor's whim, and used his one opportunity in seeking the salvation of this weak and sordid soul. It was in vain. Felix was anchored to a mudbank and would not avail himself of the rising tides of life about him. [source]

Chapter Summary: Acts 24

1  Paul being accused by Tertullus the orator,
10  answers for his life and doctrine
24  He preaches Christ to the governor and his wife
26  The governor hopes for a bribe, but in vain
27  Felix, succeeded by Festus, leaves Paul in prison

Greek Commentary for Acts 24:22

Having more exact knowledge [ακριβεστερον ειδως]
“Knowing” (second perfect active participle of οιδα — oida) “more accurately” (comparative of adverb ακριβως — akribōs). More accurately than what? Than the Sanhedrin supposed he had “concerning the Way” How Felix had gained this knowledge of Christianity is not stated. Philip the Evangelist lived here in Caesarea and there was a church also. Drusilla was a Jewess and may have told him something. Besides, it is wholly possible that Felix knew of the decision of Gallio in Corinth that Christianity was a religio licita as a form of Judaism. As a Roman official he knew perfectly well that the Sanhedrin with the help of Tertullus had failed utterly to make out a case against Paul. He could have released Paul and probably would have done so but for fear of offending the Jews whose ruler he was and the hope that Paul (note “alms” in Acts 24:17) might offer him bribes for his liberty. [source]
Deferred them [ανεβαλετο αυτους]
Second aorist middle indicative of αναβαλλω — anaballō old verb (only here in N.T.) to throw or toss up, to put back or off, in middle to put off from one, to delay, to adjourn. Felix adjourned the case without a decision under a plausible pretext, that he required the presence of Lysias in person, which was not the case. Lysias had already said that Paul was innocent and was never summoned to Caesarea, so far as we know. Since Paul was a Roman citizen, Lysias could have thrown some light on the riot, if he had any. Shall come down (καταβηι — katabēi). Second aorist active subjunctive of καταβαινω — katabainō I will determine your matter Future middle of διαγινωσκω — diaginōskō old and common verb to know accurately or thoroughly In the N.T. only here (legal sense) and Acts 23:15. “The things according to you” (plural, the matters between Paul and the Sanhedrin). [source]
Shall come down [καταβηι]
Second aorist active subjunctive of καταβαινω — katabainō [source]
I will determine your matter [διαγνωσομαι τα κατ υμας]
Future middle of διαγινωσκω — diaginōskō old and common verb to know accurately or thoroughly In the N.T. only here (legal sense) and Acts 23:15. “The things according to you” (plural, the matters between Paul and the Sanhedrin). [source]
Deferred [ἀνεβάλετο]
Adjourned the case. Only here in New Testament. [source]
I will know the uttermost [διαγνώσομαι]
Better, as Rev., I will determine. See on Acts 23:15. [source]

Reverse Greek Commentary Search for Acts 24:22

Acts 9:2 Of this way [τῆς ὁδοῦ]
Rev., more correctly, “the way.” A common expression in the Acts for the Christian religion: “the characteristic direction of life as determined by faith on Jesus Christ” (Meyer). See Acts 19:9; Acts 22:4; Acts 24:22. For the fuller expression of the idea, see Acts 16:17; Acts 18:25. [source]
Acts 19:23 Concerning the Way [περι της οδου]
See this phrase for Christianity in Acts 9:2; Acts 19:9; Acts 24:22 which see, like the “Jesus Way” of the Indians. There had already been opposition and “stir” before this stage (cf. Acts 19:11-20). The fight with wild beasts in 1 Corinthians 15:32 (whatever it was) was before that Epistle was written and so before this new uproar. Paul as a Roman citizen could not be thrown to wild beasts, but he so pictured the violent opponents of Christ in Ephesus. [source]
Acts 23:15 Signify [εμπανισατε]
First aorist active imperative of εμπανιζω — emphanizō Make plain from εμπανης — emphanēs chiefly in Acts. Repeated in Acts 23:22. The authority is with the chiliarch not with the Sanhedrin, but he had appealed to the Sanhedrin for advice. As though ye would judge of his case more exactly (ως μελλοντας διαγινωσκειν ακριβεστερον τα περι αυτου — hōs mellontas diaginōskein akribesteron ta peri autou). ως — Hōs with the participle gives the alleged reason as here. So also in Acts 23:20. Διαγνοσκω — Diagnoskō old verb to distinguish accurately, only here in N.T. and Acts 24:22. Or ever come near “Before the coming near as to him.” Προ — Pro and the genitive of the articular infinitive of εγγιζω — eggizō with accusative of general reference. We are ready to slay him (ετοιμοι εσμεν του ανελειν αυτον — hetoimoi esōmen tou anelein auton). Genitive of purpose of the articular infinitive after the adjective ετοιμοι — hetoimoi (Robertson, Grammar, p. 1061). Ανελειν — Anelein second aorist active of αναιρεω — anaireō f0). [source]
Acts 23:15 As though ye would judge of his case more exactly [ως μελλοντας διαγινωσκειν ακριβεστερον τα περι αυτου]
ως — Hōs with the participle gives the alleged reason as here. So also in Acts 23:20. Διαγνοσκω — Diagnoskō old verb to distinguish accurately, only here in N.T. and Acts 24:22. [source]
Acts 9:2 The Way [της οδου]
A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. [source]
Acts 25:21 For the decision of the emperor [εις την του Σεβαστου διαγνωσιν]
Διαγνωσιν — Diagnōsin (cf. διαγνωσομαι — diagnōsomai Acts 24:22, I will determine) is the regular word for a legal examination In the N.T. only here, Acts 25:25; Acts 27:1 (of the legion). It was more imposing than “Caesar” which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. Till I should send him to Caesar (εως αν αναπεμπσω αυτον προς Καισαρα — heōs an anapempsō auton pros Kaisara). Here αναπεμπσω — anapempsō can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with εως — heōs for future time (Robertson, Grammar, p. 876). Literally, “send up” (ανα — ana) to a superior (the emperor). Common in this sense in the papyri and Koiné{[28928]}š writers. Here “Caesar” is used as the title of Nero instead of “Augustus” as Κυριος — Kurios (Lord) occurs in Acts 25:26. [source]
Acts 9:2 Letters [επιστολας]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον — eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου — tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως — hopōs (less common than ινα — hina) and aorist (effective) subjunctive (αγαγηι — agagēi reduplicated aorist of αγω — agō common verb) and perfect passive participle (δεδεμενους — dedemenous) of δεω — deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Acts 9:2 If he found [εαν ευρηι]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου — tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως — hopōs (less common than ινα — hina) and aorist (effective) subjunctive (αγαγηι — agagēi reduplicated aorist of αγω — agō common verb) and perfect passive participle (δεδεμενους — dedemenous) of δεω — deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Hebrews 1:6 And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
3 John 1:7 For the sake of the Name [υπερ του ονοματος]
The name of Jesus. See Acts 5:4; Romans 1:5 for υπερ του ονοματος — huper tou onomatos and James 2:7 for the absolute use of “the name” as in 1 Peter 4:16. “This name is in essence the sum of the Christian creed” (Westcott) as in 1 Corinthians 12:3; Romans 10:9. It is like the absolute use of “the Way” (Acts 9:2; Acts 19:9, Acts 19:23; Acts 24:22). [source]

What do the individual words in Acts 24:22 mean?

Put off however them - Felix more precisely having knowledge of the things concerning the Way having said When Lysias the commander might have come down I will examine as to you
Ἀνεβάλετο δὲ αὐτοὺς Φῆλιξ ἀκριβέστερον εἰδὼς τὰ περὶ τῆς Ὁδοῦ εἴπας Ὅταν Λυσίας χιλίαρχος καταβῇ διαγνώσομαι καθ’ ὑμᾶς

Ἀνεβάλετο  Put  off 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: ἀναβάλλω  
Sense: to throw or toss up.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Φῆλιξ  Felix 
Parse: Noun, Nominative Masculine Singular
Root: Φῆλιξ  
Sense: a Roman procurator of Judea appointed by the emperor Claudius in A.
ἀκριβέστερον  more  precisely 
Parse: Adjective, Accusative Neuter Singular, Comparative
Root: ἀκριβῶς  
Sense: exactly, accurately, diligently.
εἰδὼς  having  knowledge  of 
Parse: Verb, Perfect Participle Active, Nominative Masculine Singular
Root: οἶδα  
Sense: to see.
τὰ  the  things 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
Ὁδοῦ  Way 
Parse: Noun, Genitive Feminine Singular
Root: ὁδός 
Sense: properly.
εἴπας  having  said 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: λέγω  
Sense: to speak, say.
Λυσίας  Lysias 
Parse: Noun, Nominative Masculine Singular
Root: Λυσίας  
Sense: a tribune or chiliarch of the Roman cohort.
χιλίαρχος  commander 
Parse: Noun, Nominative Masculine Singular
Root: χιλίαρχος  
Sense: a chiliarch, the commander of a thousand soldiers.
καταβῇ  might  have  come  down 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: καταβαίνω  
Sense: to go down, come down, descend.
διαγνώσομαι  I  will  examine 
Parse: Verb, Future Indicative Middle, 1st Person Singular
Root: διαγινώσκω  
Sense: to distinguish, i.
καθ’  as  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.