The Meaning of Acts 24:5 Explained

Acts 24:5

KJV: For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:

YLT: for having found this man a pestilence, and moving a dissension to all the Jews through the world -- a ringleader also of the sect of the Nazarenes --

Darby: For finding this man a pest, and moving sedition among all the Jews throughout the world, and a leader of the sect of the Nazaraeans;

ASV: For we have found this man a pestilent fellow, and a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:

KJV Reverse Interlinear

For  we have found  this  man  [a] pestilent  [fellow], and  a mover  of sedition  among all  the Jews  throughout  the world,  and  a ringleader  of the sect  of the Nazarenes: 

What does Acts 24:5 Mean?

Study Notes

world
"oikoumene" = inhabited earth.
(Greek - οἰκουμένη = "inhabited earth)." This passage is noteworthy as defining the usual N.T. use of oikoumene as the sphere of Roman rule at its greatest extent, that is, of the great Gentile world-monarchies Daniel 2:7 . That part of the earth is therefore peculiarly the sphere of prophecy.

Verse Meaning

Tertullus leveled three specific charges against Paul: a personal charge, a political charge, and a religious charge. First, he was a pest and a troublemaker in the Roman Empire having stirred up Jews wherever he went. This was a serious charge because Rome sought to preserve peace in the world, and Jewish uprisings were a perennial problem to Roman officials.
Second, Tertullus pictured Paul as the leader of a cult outside mainstream Judaism. The Roman Empire tolerated Judaism, but the "sect of the Nazarenes" was not a part of Judaism to the Jewish leaders. This title is a unique name for Christianity found nowhere else in the New Testament. Tertullus evidently used this name to make "the Way" sound as bad as possible.
"That [1] coupled Paul with Messianic movements; and the Romans knew what havoc false Messiahs could cause and how they could whip the people into hysterical risings which were only settled at the cost of blood." [2]
The first two charges gave the impression that Paul was guilty of sedition against Rome. The Jews had similarly charged Jesus with political sedition before Pilate (cf. Luke 23:2; Luke 23:5).

Context Summary

Acts 24:1-16 - Truth Against Slander
Paul was always on the lookout for the one ray of light in murky skies. He found a reason for counting himself happy in this dark hour, Acts 24:10. He held himself with great dignity. He remembered that he was always God's ambassador, representing the court of heaven amid the perverse courts of human government. As for the charge of sedition, he challenged his adversaries to prove it. He pointed out that as the nation was already divided into Pharisees and Sadducees, they could hardly find fault with him for belonging to a third sect-that of the Nazarenes. After the way which they called a sect, Acts 24:14, r.v., he worshipped God, but he had never stirred up strife in temple or synagogue. He protested that it had been the aim of his life to keep a conscience void of offense toward God and man.
In Acts 23:1 he had made a similar statement. Well would it be for us if only we would devote a few minutes at the close of each day to discover whether our conscience accused us of failure in heart, thought, or behavior. The Holy Spirit pleads in the court of conscience. We would be kept from many a fall, if we would be more careful to watch against the little rifts. [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 24:5

For we have found [ευροντες γαρ]
Second aorist active participle of ευρισκω — heuriskō but without a principal verb in the sentence. Probably we have here only a “summary of the charges against Paul” (Page). [source]
A pestilent fellow [λοιμον]
An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Luke 21:11 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 The Roman inhabited earth Πρωτοστατης — Prōtostatēs is an old word in common use from πρωτος — prōtos and ιστημι — histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις — hairesis) see note on Acts 5:17. Ναζωραιοι — Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 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. [source]
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). [source]
Throughout the world [κατα την οικουμενην]
The Roman inhabited earth Πρωτοστατης — Prōtostatēs is an old word in common use from πρωτος — prōtos and ιστημι — histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις — hairesis) see note on Acts 5:17. Ναζωραιοι — Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 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. [source]
A ringleader of the sect of the Nazarenes [πρωτοστατην της των Ναζωραιων αιρεσεως]
Πρωτοστατης — Prōtostatēs is an old word in common use from πρωτος — prōtos and ιστημι — histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
Pestilent fellow [λοιμὸν]
Lit., a plague or pest. [source]
Ringleader [πρωτοστάτην]
Originally, one who stands first on the right of a line; a file-leader. Thus Thucydides says that all armies when engaging are apt to thrust outward their right wing; and adds, “The first man in the front rank ( ὁ πρωτοστάτης ) of the right wing is originally responsible for the deflection” (v., 71). Here, of course, metaphorically, as A. V. and Rev. Only here in New Testament. [source]
Sect [εἱρέσεως]
See on heresies, 2 Peter 2:1. [source]
Nazarenes []
The only passage in scripture where this term is used to denote the Christians. See on Matthew 2:23. [source]

Reverse Greek Commentary Search for Acts 24:5

Acts 24:14 A sect []
See on Acts 24:5. The word is commonly used in an indifferent sense, as signifying merely a school or party. So Acts 15:5; Acts 28:22. Here, however, in a bad sense - schismatic sect, as in 1 Corinthians 11:19. [source]
Acts 11:26 Were called Christians [χρηματίσαι Χριστιανούς]
The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; tobe called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. This process of transition appears in the practice of naming men according to their occupations, as, in English, “John the Smith,” “Philip the Armorer;” a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14); Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Romans 7:3. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who wouldn't have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47), The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title- the Anointed - but-DIVIDER-
using it as apersonal name, which they converted into a party name. -DIVIDER-
-DIVIDER-
[source]

Acts 21:30 All the city was shaken [εκινητη η πολις ολη]
First aorist passive of κινεω — kineō common verb for violent motion and emotion. See note on Acts 24:5 where the word is used by Tertullus of Paul as the stirrer up of riots! [source]
Acts 22:8 Of Nazareth [ο Ναζωραιος]
The Nazarene, not in Acts 9:5; Acts 26:15 and here because Jesus is mentioned now for the first time in the address. The form Ναζωραιος — Nazōraios as in Matthew 2:23 (which see) is used also in Acts 24:5 for the followers of Jesus instead of Ναζαρηνος — Nazarēnos as in Mark 1:24, etc. (which see). [source]
Acts 25:7 Many and grievous charges [πολλα και βαρεα αιτιωματα]
This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29. [source]
Acts 25:7 Which had come down [οι καταβεβηκοτες]
Perfect active participle of καταβαινω — katabainō They had come down on purpose at the invitation of Festus (Acts 25:5), and were now ready. Stood round about him (περιεστησαν αυτον — periestēsan auton). Second aorist (ingressive) active (intransitive) of περιιστημι — periistēmi old verb, “Took their stand around him,” “periculum intentantes ” (Bengel). Cf. Luke 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. Bringing against him Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα — polla kai barea aitiōmata). This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 25:7 Bringing against him [καταπεροντες]
Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα — polla kai barea aitiōmata). This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 5:17 Which is the sect of the Sadducees [η ουσα αιρεσις των Σαδδουκαιων]
Literally, “the existing sect of the Sadducees” or “the sect which is of the Sadducees,” η — hē being the article, not the relative. αιρεσις — Hairesis means a choosing, from αιρεομαι — haireomai to take for oneself, to choose, then an opinion chosen or tenet (possibly 2 Peter 2:1), then parties or factions (Galatians 5:20; 1 Corinthians 11:19; possibly 2 Peter 2:1). It is applied here to the Sadducees; to the Pharisees in Acts 15:5; Acts 26:5; to the Christians in Acts 24:5-14; Acts 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts 4:1.). Now it is extended to “the apostles” as a whole since Christianity has spread more rapidly in Jerusalem than before it began. [source]
2 Peter 2:1 False prophets also [και πσευδοπροπηται]
In contrast with the true prophets just pictured in 2 Peter 1:20. Late compound in lxx and Philo, common in N.T. (Matthew 7:15). Allusion to the O.T. times like Balaam and others (Jeremiah 6:13; Jeremiah 28:9; Ezekiel 13:9).False teachers (πσευδοδιδασκαλοι — pseudodidaskaloi). Late and rare compound (πσευδησ διδασκαλος — pseudēsεσονται — didaskalos) here alone in N.T. Peter pictures them as in the future here (εισιν — esontai shall be) and again as already present (επλανητησαν — eisin are, 2 Peter 2:17), or in the past (παρεισαχουσιν — eplanēthēsan they went astray, 2 Peter 2:15).Shall privily bring in Future active of παρεισαγω — pareisagō late double compound εισαγω — pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω — Hairesis (from αρνουμενοι — haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:1 Destructive heresies [αιρεσις]
Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω — Hairesis (from αρνουμενοι — haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction. [source]
2 Peter 2:1 Shall privily bring in [παρεισαγω]
Future active of παρεισαγω — pareisagō late double compound εισαγω — pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω — Hairesis (from αρνουμενοι — haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
Revelation 11:13 Were affrighted [εμποβοι εγενοντο]
“Became terrified,” old adjective (εν ποβος — enεδωκαν δοχαν — phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete). [source]
Revelation 11:13 Fell [επεσεν]
Second aorist active indicative of πιπτω — piptō to fall. Only the tenth First aorist passive indicative of αποκτεινω — apokteinō as in Revelation 9:18.Seven thousand persons This use of ονοματα — onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο — emphoboi egenonto). “Became terrified,” old adjective (εν ποβος — enεδωκαν δοχαν — phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]
Revelation 11:13 Seven thousand persons [ονοματα αντρωπων χιλιαδες επτα]
This use of ονοματα — onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο — emphoboi egenonto). “Became terrified,” old adjective (εν ποβος — enεδωκαν δοχαν — phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]

What do the individual words in Acts 24:5 mean?

Having found for the man this a pest and stirring insurrection among all the Jews - in the world a leader then of the of the Nazarenes sect
Εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσιν τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως

Εὑρόντες  Having  found 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: εὑρίσκω  
Sense: to come upon, hit upon, to meet with.
ἄνδρα  man 
Parse: Noun, Accusative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
τοῦτον  this 
Parse: Demonstrative Pronoun, Accusative Masculine Singular
Root: οὗτος  
Sense: this.
λοιμὸν  a  pest 
Parse: Noun, Accusative Masculine Singular
Root: λοιμός  
Sense: pestilence.
κινοῦντα  stirring 
Parse: Verb, Present Participle Active, Accusative Masculine Singular
Root: κινέω  
Sense: to cause to go, i.e. to move, set in motion.
στάσεις  insurrection 
Parse: Noun, Accusative Feminine Plural
Root: στάσις  
Sense: a standing, station, state.
πᾶσιν  among  all 
Parse: Adjective, Dative Masculine Plural
Root: πᾶς  
Sense: individually.
Ἰουδαίοις  Jews 
Parse: Adjective, Dative Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
τοῖς  - 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
οἰκουμένην  world 
Parse: Noun, Accusative Feminine Singular
Root: οἰκουμένη  
Sense: the inhabited earth.
πρωτοστάτην  a  leader 
Parse: Noun, Accusative Masculine Singular
Root: πρωτοστάτης  
Sense: one who stands in the front rank.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
Ναζωραίων  Nazarenes 
Parse: Noun, Genitive Masculine Plural
Root: Ναζωραῖος  
Sense: an inhabitant of Nazareth.
αἱρέσεως  sect 
Parse: Noun, Genitive Feminine Singular
Root: αἵρεσις  
Sense: act of taking, capture: e.