I have behaved: Or “I have lived my life.” The form of the Greek verb po·li·teuʹo·mai used here could be rendered “to behave as a citizen.” (Kingdom Interlinear) Paul indicates that he has behaved in a proper way as a good citizen who followed the laws of his country. Roman citizens generally took an active part in the affairs of the State because Roman citizenship was highly prized and it carried with it responsibilities and privileges. (Ac 22:25-30) When Paul on this occasion described how he had “behaved” before God, it may have carried the implication that he was primarily a citizen of God’s Kingdom.​—Php 3:20; compare the use of the same verb form at Php 1:27; ftn.

I am a Pharisee: Some of those in the audience knew Paul. (Ac 22:5) They would have understood that by calling himself a son of Pharisees, he was acknowledging his common heritage with them. They understood that Paul was not misrepresenting himself, since the Pharisees of the Sanhedrin knew that he had become a zealous Christian. But in this context, Paul’s statement about being a Pharisee could be understood in a relative sense; Paul was identifying himself with the Pharisees rather than the Sadducees because he shared the Pharisees’ belief in the resurrection. In so doing, he established a common ground with the Pharisees who were present. He apparently hoped that raising this controversial issue would cause some members of the Sanhedrin to sympathize with his argument, and the strategy worked. (Ac 23:7-9) Paul’s statement here at Ac 23:6 also harmonizes with how he described himself when he later defended himself before King Agrippa. (Ac 26:5) And when writing from Rome to fellow Christians in Philippi, Paul again made reference to his heritage as a Pharisee. (Php 3:5) It is also worth noting how other Christians who were former Pharisees are described at Ac 15:5.​—See study note on Ac 15:5.

bound themselves with a curse: Or “bound themselves with an oath.” The Greek word a·na·the·ma·tiʹzo is apparently used to refer to the declaring of an oath that if not carried out or if proved false would result in a curse against the one who took the oath.

the elders: Here referring to the leaders of the Jewish nation who are often mentioned together with chief priests and scribes.​—See study note on Mt 16:21.

bound ourselves with a curse: Or “bound ourselves with an oath.”​—See study note on Ac 23:12.

bound themselves with a curse: Or “bound themselves with an oath.”​—See study note on Ac 23:12.

the third hour of the night: That is, about 9:00 p.m., counting from sunset. The Christian Greek Scriptures usually refer to “watch” periods when counting time, following the Greek and Roman custom. (Mt 14:25; Mr 6:48; Lu 12:38) This is the only mention of a specific “hour” of the 12 hours that make up the nighttime.​—Compare Ac 16:25, 33; see study note on Mr 13:35.

Claudius Lysias to His Excellency, Governor Felix: Greetings!: This was a common introduction used in ancient letters. First the writer was mentioned, then the person was addressed, and third the common greeting was given using the Greek word khaiʹro, which literally means “to rejoice.” It expressed the thought: “May things be well with you.” It commonly appears in non-Biblical papyrus letters. In this context, the Greek word can appropriately be rendered “Greetings!” A similar introduction to a letter can be found at Ac 15:23 and Jas 1:1.​—See study note on Ac 15:23.

a Roman: That is, a Roman citizen.​—See study notes on Ac 16:37; 22:25.

palace: Or “praetorium.” In the Gospels and Acts, the Greek word prai·toʹri·on (from Latin) is used with regard to a palace or a residence. The tent of an army commander had been known as the praetorium, so in time the term was applied to the residence of a provincial governor. Here the term refers to a palace located in Caesarea and built by Herod the Great. At this time, about 56 C.E., it served as the residence of the Roman governor.​—See study note on Mt 27:27.