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Acts 24:22

New American Standard Bible (NASB ©1995) [2]
— But Felix, having a more exact knowledge about the Way, put them off, saying, “When Lysias the commander comes down, I will decide your case.”
King James Version (KJV 1769) [2]
— 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.
English Revised Version (ERV 1885)
— 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.
American Standard Version (ASV 1901) [2]
— 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.
Webster's Revision of the KJB (WEB 1833)
— 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.
Darby's Translation (DBY 1890)
— And Felix, knowing accurately the things concerning the way, adjourned them, saying, When Lysias the chiliarch is come down I will determine your affair;
Rotherham's Emphasized Bible (EBR 1902)
— And Felix deferred them, having more exact knowledge concerning the Way,—saying—As soon as, Lysias the captain, hath come down, I will give judgment as to your affairs,—
Young's Literal Translation (YLT 1898)
— 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;'
Douay-Rheims Challoner Revision (DR 1750)
— And Felix put them off, having most certain knowledge of this way, saying: When Lysias the tribune shall come down, I will hear you.
Geneva Bible (GNV 1560)
— Nowe when Felix heard these things, he deferred them, and said, When I shall more perfectly know the things which concerne this way, by the comming of Lysias the chiefe Captaine, I will decise your matter.
Original King James Bible (AV 1611) [2]
— And when Felix heard these things, hauing more perfect knowledge of that way, he deferred them and said, When Lysias the chiefe captaine shall come downe, I will know the vttermost of your matter.
Lamsa Bible (1957)
— But because Felix was thoroughly familiar with this teaching, he deferred them, saying, When the chief captain comes down, I will give you a hearing.
John Etheridge Peshitta-Aramaic NT (1849)
— But Felix, because he knew this way fully, delayed them, saying, When the tribune comes I will hear between you.
James Murdock Peshitta-Aramaic NT (1852)
— And Felix, because he understood that way fully, deferred them, saying: When the Chiliarch shall come, I will give hearing between you.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
And 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
when Felix 5344
{5344} Prime
Φῆλιξ
Phelix
{fay'-lix}
Of Latin origin; happy; Phelix (that is, Felix), a Roman.
heard 191
{0191} Prime
ἀκούω
akouo
{ak-oo'-o}
A primary verb; to hear (in various senses).
z5660
<5660> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 714
these things, 5023
{5023} Prime
ταῦτα
tauta
{tow'-tah}
Nomitive or accusative neuter plural of G3778; these things.
having more perfect y197
[0197] Standard
ἀκριβέστερον
akribesteron
{ak-ree-bes'-ter-on}
Neuter of the comparative of the same as G0196; (adverbially) more exactly.
knowledge 1492
{1492} Prime
εἰδῶ
eido
{i-do'}
A primary verb; used only in certain past tenses, the others being borrowed from the equivalent, G3700 and G3708; properly to see (literally or figuratively); by implication (in the perfect only) to know.
z5761
<5761> Grammar
Tense - Perfect (See G5778)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 193
x197
(0197) Complement
ἀκριβέστερον
akribesteron
{ak-ree-bes'-ter-on}
Neuter of the comparative of the same as G0196; (adverbially) more exactly.
of 4012
{4012} Prime
περί
peri
{per-ee'}
From the base of G4008; properly through (all over), that is, around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period).
[that] way, 3598
{3598} Prime
ὁδός
hodos
{hod-os'}
Apparently a primary word; a road; by implication a progress (the route, act or distance); figuratively a mode or means.
he deferred 306
{0306} Prime
ἀναβάλλομαι
anaballomai
{an-ab-al'-lom-ahee}
Middle voice from G0303 and G0906; to put off (for oneself).
z5639
<5639> Grammar
Tense - Second Aorist (See G5780)
Voice - Middle (See G5785)
Mood - Indicative (See G5791)
Count - 65
them, 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
and said, 2036
{2036} Prime
ἔπω
epo
{ep'-o}
A primary verb (used only in the definite past tense, the others being borrowed from G2046, G4483 and G5346); to speak or say (by word or writting).
z5631
<5631> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 889
When 3752
{3752} Prime
ὅταν
hotan
{hot'-an}
From G3753 and G0302; whenever (implying hypothesis or more or less uncertainty); also causative (conjugationally) inasmuch as.
Lysias 3079
{3079} Prime
Λυσίας
Lusias
{loo-see'-as}
Of uncertain affinity; Lysias, a Roman.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
chief captain 5506
{5506} Prime
χιλίαρχος
chiliarchos
{khil-ee'-ar-khos}
From G5507 and G0757; the commander of a thousand soldiers ('chiliarch'), that is, colonel.
shall come down, 2597
{2597} Prime
καταβαίνω
katabaino
{kat-ab-ah'-ee-no}
From G2596 and the base of G0939; to descend (literally or figuratively).
z5632
<5632> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 449
I will know the uttermost 1231
{1231} Prime
διαγινώσκω
diaginosko
{dee-ag-in-o'-sko}
From G1223 and G1097; to know thoroughly, that is, ascertain exactly.
z5695
<5695> Grammar
Tense - Future (See G5776)
Voice - Middle Deponent (See G5788)
Mood - Indicative (See G5791)
Count - 271
of your y5209
[5209] Standard
ὑμᾶς
humas
{hoo-mas'}
Accusative of G5210; you (as the object of a verb or preposition).
matter. 2596
{2596} Prime
κατά
kata
{kat-ah'}
A primary particle; (preposition) down (in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined).
x5209
(5209) Complement
ὑμᾶς
humas
{hoo-mas'}
Accusative of G5210; you (as the object of a verb or preposition).
Jamieson-Fausset-Brown Commentary

Acts 24:22-23

_ _ having more perfect knowledge of that — “the”

_ _ way — (See on Acts 19:23; and Acts 24:14).

_ _ When Lysias ... shall come ... I will how, etc. — Felix might have dismissed the case as a tissue of unsupported charges. But if from his interest in the matter he really wished to have the presence of Lysias and others involved, a brief delay was not unworthy of him as a judge. Certainly, so far as recorded, neither Lysias nor any other parties appeared again in the case. Acts 24:23, however, seems to show that at that time his prepossessions in favor of Paul were strong.

Matthew Henry's Commentary

Acts 24:22-27

_ _ We have here the result of Paul's trial before Felix, and what was the consequence of it.

_ _ I. Felix adjourned the cause, and took further time to consider of it (Acts 24:22): He had a more perfect knowledge of that way which the Jews called heresy than the high priest and the elders thought he had. He understood something of the Christian religion; for, living at Caesarea, where Cornelius, a Roman centurion, was, who was a Christian, from him and others he had got a notion of Christianity, that it was not such an evil thing as it was represented. He himself knew some of that way to be honest good men, and very conscientious, and therefore he put off the prosecutors with an excuse: “When the chief captain shall come down hither, I will know the uttermost of your matter, or I shall know the truth, whether this Paul did go about to raise sedition or no; you are parties, he is an indifferent person. Either Paul deserves to be punished for raising the tumult, or you do for doing it yourselves and then charging it upon him; and I will hear what he says, and determine accordingly between you.” Now, 1. It was a disappointment to the high priest and the elders that Paul was not condemned, or remitted to their judgment, which they wished for and expected. But thus sometimes God restrains the wrath of his people's enemies by the agency, not of their friends, but of such as are strangers to them. And though they be so, if they have but some knowledge of their way, they cannot but appear for their protection. 2. It was an injury to Paul that he was not released. Felix ought to have avenged him of his adversaries, when he so plainly saw there was nothing but malice in the prosecution, and to have delivered him out of the hand of the wicked, according to the duty of a judge, Psalms 82:4. But he was a judge that neither feared God nor regarded man, and what good could be expected from him? It is a wrong not only to deny justice, but to delay it.

_ _ II. He detained the prisoner in custody, and would not take bail for him; else here at Caesarea Paul had friends enough that would gladly have been his security. Felix thought a man of such a public character as Paul was had many friends, as well as many enemies, and he might have an opportunity of obliging them, or making a hand of them, if he did not presently release him, and yet did show him countenance; and therefore, 1. He continued him a prisoner, commanded a centurion or captain to keep him, Acts 24:23. He did not commit him to the common jail, but, being first made an army-prisoner, he shall still be so. 2. Yet he took care he should be a prisoner at large — in libera custodia; his keeper must let him have liberty, not bind him nor lock him up, but make his confinement as easy to him as possible; let him have the liberty of the castle, and, perhaps, he means liberty to take the air, or go abroad upon his parole: and Paul was such an honest man that they might take his word for his return. The high priest and the elders grudged him his life, but Felix generously allows him a sort of liberty; for he had not those prejudices against him and his way that they had. He also gave orders that none of his friends should be hindered from coming to him; the centurion must not forbid any of his acquaintances from ministering to him; and a man's prison is as it were his own house if he has but his friends about him.

_ _ III. He had frequent conversation with him afterwards in private, once particularly, not long after his public trial, Acts 24:24, Acts 24:25. Observe,

_ _ 1. With what design Felix sent for Paul. He had a mind to have some talk with him concerning the faith in Christ, the Christian religion; he had some knowledge of that way, but he desired to have an account of it from Paul, who was so celebrated a preacher of that faith, above the rest. Those that would enlarge their knowledge must discourse with men of their own profession, and those that would be acquainted with any profession should consult those that excel in the knowledge of it; and therefore Felix had a mind to talk with Paul more freely than he could in open court, where he observed Paul upon his guard, concerning the faith of Christ; and this only to satisfy his curiosity, or rather the curiosity of his wife Drusilla, who was a Jewess, daughter of Herod Agrippa, that was eaten of worms. Being educated in the Jewish religion, she was more inquisitive concerning the Christian religion, which pretended to be the perfection of that, and desired to hear Paul discourse of it. But it was no great matter what religion she was of; for, whatever it was, she was a reproach and scandal to it — a Jewess, but an adulteress; she was another man's wife when Felix took her to be his wife, and she lived with him in whoredom and was noted for an impudent woman, yet she desires to hear concerning the faith of Christ. Many are fond of new notions and speculations in religion, and can hear and speak of them with pleasure, who yet hate to come under the power and influence of religion, can be content to have their judgments informed but not their lives reformed.

_ _ 2. What the account was which Paul gave him of the Christian religion; by the idea he had of it, he expected to be amused with a mystical divinity, but, as Paul represents it to him, he is alarmed with a practical divinity. Paul, being asked concerning the faith in Christ, reasoned (for Paul was always a rational preacher) concerning righteousness, temperance, and judgment to come. It is probable that he mentioned the peculiar doctrines of Christianity concerning the death and resurrection of the Lord Jesus, and his being the Mediator between God and man; but he hastened to his application, in which he designed to come home to the consciences of his hearers.

_ _ (1.) He discoursed with clearness and warmth of righteousness, temperance, and judgment to come; and here he showed, [1.] That the faith in Christ is designed to enforce upon the children of men the great laws of justice and temperance. The grace of God teacheth us to live soberly and righteously, Titus 2:12. Justice and temperance were celebrated virtues among the heathen moralists; if the doctrine Paul preaches, which Felix has heard of as proclaiming liberty, will but free him from an obligation to these, he will readily embrace it: “No,” says Paul, “it is so far from doing so that it strengthens the obligations of those sacred laws; it binds all under the highest penalties to be honest in all their dealings, and to render to all their due; to deny themselves, and to keep under the body, and bring it into subjection.” The world and the flesh being in our baptism renounced, all our pursuits of the world and all our gratifications of the desires of the body are to be under the regulations of religion. Paul reasoned of righteousness and temperance, to convince Felix of his unrighteousness and intemperance, of which he had been notoriously guilty, that, seeing the odiousness of them, and his obnoxiousness to the wrath of God for them (Ephesians 5:6), he might enquire concerning the faith of Christ, with a resolution to embrace it. [2.] That by the doctrine of Christ is discovered to us the judgment to come, by the sentence of which the everlasting state of all the children of men will be finally and irreversibly determined. Men have their day now, Felix hath his; but God's day is coming, when everyone shall give account of himself to God, the Judge of all. Paul reasoned concerning this; that is, he showed what reason we have to believe that there is a judgment to come, and what reason we have, in consideration thereof, to be religious.

_ _ (2.) From this account of the heads of Paul's discourse we may gather, [1.] That Paul in his preaching had no respect to persons, for the word of God, which he preached, has not: he urged the same convictions and instructions upon the Roman governor that he did upon other people. [2.] That Paul in his preaching aimed at the consciences of men, and came close to them, sought not to please their fancy nor to gratify their curiosity, but led them to a sight of their sins and a sense of their duty and interest. [3.] That Paul preferred the serving of Christ, and the saving of souls, before his own safety. He lay at the mercy of Felix, who had power (as Pilate said) to crucify him (or, which was as bad, to deliver him back to the Jews), and he had power to release him. Now when Paul had his ear, and had him in a good humour, he had a fair opportunity of ingratiating himself with him, and obtaining a release, nay, and of incensing him against his prosecutors: and, on the contrary, if he disobliged him, and put him out of humour, he might do himself a great diskindness by it; but he is wholly negligent of these considerations, and is intent upon doing good, at least discharging his duty. [4.] That Paul was willing to take pains, and run hazards, in his work, even where there was little probability of doing good. Felix and Drusilla were such hardened sinners that it was not at all likely they should be brought to repentance by Paul's preaching, especially under such disadvantages; and yet Paul deals with them as one that did not despair of them. Let the watchman give fair warning, and then they have delivered their own souls, though they should not prevail to deliver the souls they watch for.

_ _ 3. What impressions Paul's discourse made upon this great but wicked man: Felix trembled, emphobos genomenosbeing put into a fright, or made a terror to himself, a magor-missabib, as Pashur, Jeremiah 20:3, Jeremiah 20:4. Paul never trembled before him, but he was made to tremble before Paul. “If this be so, as Paul says, what will become of me in another world? If the unrighteous and intemperate will be condemned in the judgment to come, I am undone, for ever undone, unless I lead a new course of life.” We do not find that Drusilla trembled, though she was equally guilty, for she was a Jewess, and depended upon the ceremonial law, which she adhered to the observance of, to justify her; but Felix for the present could fasten upon nothing to pacify his conscience, and therefore trembled. See here, (1.) The power of the word of God, when it comes with commission; it is searching, it is startling, it can strike a terror into the heart of the most proud and daring sinner, by setting his sins in order before him, and showing him the terrors of the Lord. (2.) The workings of natural conscience; when it is startled and awakened, it fills the soul with horror and amazement at its own deformity and danger. Those that are themselves the terror of the mighty in the land of the living have hereby been made a terror to themselves. A prospect of the judgment to come is enough to make the stoutest heart to tremble, as when it comes indeed it will make the mighty men and the chief captains to call in vain to rocks and mountains to shelter them.

_ _ 4. How Felix struggled to get clear of these impressions, and to shake off the terror of his convictions; he did by them as he did by Paul's prosecutors (Acts 24:25), he deferred them; he said, Go thy way for this time, when I have a convenient season I will call for thee. (1.) He trembled and that was all. Paul's trembling (Acts 9:6), and the jailer's (Acts 16:29), ended in their conversion, but this of Felix did not. Many are startled by the word of God who are not effectually changed by it. Many are in fear of the consequences of sin, and yet continue in love and league with sin. (2.) He did not fight against his convictions, nor fly in the face of the word or of the preacher of it, to be revenged on them for making his conscience fly in his face; he did not say to Paul, as Amaziah to the prophet, Forbear, why shouldst thou be smitten? He did not threaten him with a closer confinement, or with death, for touching him (as John Baptist did Herod) in the sore place. But, (3.) He artfully shifted off his convictions by putting off the prosecution of them to another time. He has nothing to object against what Paul has said; it is weighty and worth considering. But, like a sorry debtor, he begs a day; Paul has spent himself, and has tired him and his lady, and therefore, “Go thy way for this time — break off here, business calls me away; but when I have a convenient season, and have nothing else to do, I will call for thee, and hear what thou hast further to say.” Note, [1.] Many lose all the benefit of their convictions for want of striking while the iron is hot. If Felix, now that he trembled, had but asked, as Paul and the jailer did when they trembled, What shall I do? he might have been brought to the faith of Christ, and have been a Felix indeed, happy for ever; but, by dropping his convictions now, he lost them for ever, and himself with them. [2.] In the affairs of our souls, delays are dangerous; nothing is of more fatal consequence than men's putting off their conversion from time to time. They will repent, and turn to God, but not yet; the matter is adjourned to some more convenient season, when such a business or affair is compassed, when they are so much older; and then convictions cool and wear off, good purposes prove to no purpose, and they are more hardened than ever in their evil way. Felix put off this matter to a more convenient season, but we do not find that this more convenient season ever came; for the devil cozens us of all our time by cozening us of the present time. The present season is, without doubt, the most convenient season. Behold, now is the accepted time. Today if you will hear his voice.

_ _ IV. After all, he detained him a prisoner, and left him so, when two years after he was removed from the government, Acts 24:26, Acts 24:27. He was convinced in his conscience that Paul had done nothing worthy of death or of bonds, and yet had not the honesty to release him. To little purpose had Paul reasoned with him about righteousness, though he then trembled at the thought of his own iniquity, who could thus persist in such a palpable piece of injustice. But here we are told what principles he was governed by herein; and they were such as make the matter yet much worse. 1. The love of money. He would not release Paul because he hoped to make his market of him, and that at length his friends would make a purse to purchase his liberty, and then he would satisfy his conscience by releasing him when he could withal satisfy his covetousness by it; but he cannot find in his heart to do his duty as a judge, unless he can get money by it: He hoped that money would have been given him of Paul, or somebody for him, and then he would have loosed him, and set him at liberty. In hopes of this, he detains him a prisoner, and sends for him the oftener, and communes with him; not any more about the faith of Christ (he had had enough of that, and of the judgment to come; Paul must not return to those subjects, nor go on with them), but about his discharge, or ransom rather, out of his present captivity. He cannot for shame ask Paul what he will give him to release him, but he sends for him to feel his pulse, and gives him an opportunity to ask why he would take to release him. And now we see what became of his promise both to Paul and to himself, that he would hear more of Christ at some other convenient season. Here were many seasons convenient enough to have talked that matter through, but nothing is done in it; all his business now is to get money by Paul, not to get the knowledge of Christ by him. Note, It is just with God to say concerning those who trifle with their convictions, and think they can have the grace of God at command when they please, My Spirit shall no more strive with them. When men will not hear God's voice today, while it is called today, the heart is commonly hardened by the deceitfulness of sin. Paul was but a poor man himself, silver and gold he had none to give, to purchase his liberty; but Felix knew there were those who wished well to him who were able to assist him. He having lately collected a great deal of money for the poor saints to relieve them, it might also be expected that the rich saints should contribute some to release him, and I wonder it was not done. Though Paul is to be commended that he would not offer money to Felix, nor beg money of the churches (his great and generous soul disdained both), yet I know not whether his friends are to be commended, nay, whether they can be justified, in not doing it for him. They ought to have solicited the governor as pressingly for him as his enemies did against him: and if a gift was necessary to make room for them (as Solomon speaks) and to bring them before great men, they might lawfully have done it. I ought not to bribe a man to do an unjust thing, but, if he will not do me justice without a fee, it is but doing myself justice to give it to him; and, if they might do it, it was a shame they did not do it. I blush for them, that they would let such an eminent and useful man as Paul lie in the jail, when a little money would have fetched him out, and restored him to his usefulness again. The Christians here at Caesarea, where he now was, had parted with their tears to prevent his going to the prison (Acts 21:13), and could they not find in their hearts to part with their money to help him out? Yet there might be a providence of God in it; Paul's bonds must be for the furtherance of the gospel of Christ, and therefore he must continue in bonds. However, this will not excuse Felix, who ought to have released an innocent man, without demanding or accepting any thing for it: the judge that will not do right without a bribe will no doubt do wrong for a bribe. 2. Men-pleasing. Felix was recalled from his government about two years after this, and Porcius Festus was put in his place, and one should have expected he would have at least concluded his government with this act of justice, the release of Paul, but he did not; he left Paul bound, and the reason here given is because he was willing to do the Jews a pleasure. Though he would not deliver him to death, to please them, yet he would continue him a prisoner rather than offend them; and he did it in hope hereby to atone for the many offences he had done against them. He did not think Paul had either interest or inclination to complain of him at court, for detaining him so long in custody, against all law and equity; but he was jealous of the high priest and elders, that they would be his accusers to the emperor for the wrongs he had done them, and therefore hopes by gratifying them in this matter to stop their mouths. Thus those who do some base things are tempted to do more to screen themselves and bear them out. If Felix had not injured the Jews, he needed not to have done this to please them; but, when he had done it, it seems he did not gain his point. The Jews, notwithstanding this, accused him to the emperor, and some historians say he was sent bound to Rome by Festus; and, if so, surely his remembering how light he had made of Paul's bonds would help to make his own chain heavy. Those that aim to please God by doing good will have what they aim at; but so will not those that seek to please men by doing evil.

John Wesley's Explanatory Notes

Acts 24:22

After I have been more accurately informed — Which he afterward was; and he doubtless (as well as Festus and Agrippa) transmitted a full account of these things to Rome.

Geneva Bible Translation Notes

Acts 24:22

(5) And when Felix heard these things, having more (n) 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.

(5) The judge suspends his sentence because the matter is doubtful.

(n) Felix could not judge whether he had done wickedly in the matter of his religion or not until he had a better understanding of the way which Paul professed: and as for other matters with regard to the charge of sedition, he considers it good to defer it until he hears Lysias, and therefore he gives Paul somewhat more liberty.

Cross-Reference Topical ResearchStrong's Concordance
having:

Acts 24:10 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:
Acts 24:24 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.
Acts 26:3 Especially [because I know] thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

When:

Acts 24:7 But the chief captain Lysias came [upon us], and with great violence took [him] away out of our hands,
Acts 18:20 When they desired [him] to tarry longer time with them, he consented not;
Acts 25:26 Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.
Deuteronomy 19:18 And the judges shall make diligent inquisition: and, behold, [if] the witness [be] a false witness, [and] hath testified falsely against his brother;
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Chain-Reference Bible SearchCross References with Concordance

Dt 19:18. Ac 18:20; 24:7, 10, 24; 25:26; 26:3.

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