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Acts 22 is the twenty-second chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the events leading to Paul's imprisonment in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. [1]
The name "Acts of the Apostles" was first used by Irenaeus in the late 2nd century. It is not known whether this was an existing name for the book or one invented by Irenaeus; it does seem clear that it was not given by the author, as the word práxeis (deeds, acts) only appears once in the text (Acts 19:18) and there it refers not to the apostles but to deeds confessed by their followers.
The Acts of Paul is one of the major works and earliest pseudepigraphal series from the New Testament apocrypha also known as Apocryphal Acts. This work is part of a body of literature either about or purporting to be written by Paul the Apostle , including letters, narratives, prayers, and apocalypses.
Claudius Lysias is called "the tribune" (in Greek χιλίαρχος, chiliarch) 16 times within Acts 21-24 (21.31-33, 37; 22.24, 26–29; 23.10, 15, 17, 19, 22; 24.22). The Greek term χιλίαρχος is said to be used to translate the Roman tribunus militum (following Polybius ), and also for the phrase tribuni militares consulari ...
According to a Church tradition beginning with Irenaeus (c. 130 – c. 202 AD) he was the Luke named as a companion of Paul in three of the Pauline letters, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters": [9] an example can be seen by comparing Acts' accounts of ...
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If the sequence of events given in the Acts of the Apostles is to be trusted, candidates would include the Roman imprisonment at the end of Acts, [11] and the earlier Caesarean imprisonment. [12] Any identification of the place of writing of Philippians is complicated by the fact that some scholars view Acts as being an unreliable source of ...
- Acts 5:38–39, King James Version. To prove his point, Gamaliel also notes two examples, Theudas and Judas of Galilee, who gained a large following but came "to nought". [14] According to the Bible, the other rabbis in the Sanhedrin agree with Gamaliel and decide to not kill the disciples, instead having them beaten and then released. [14]