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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]
Download as PDF; Printable version; In other projects ... brother of Jesus (2 C ... 9 P) Pages in category "People in Acts of the Apostles" The following 70 pages are ...
Acts 5:34, Acts 22:3† Herod Agrippa I: King of Judea Although his name is given as Herod by Luke, [n 8] and as Agrippa by Josephus, [174] the accounts both writers give about his death are so similar that they are commonly accepted to refer to the same person. [24] [175] Hence many modern scholars call him Herod Agrippa (I). Acts 12:1, Acts 12:21
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 name Papias (Παπίας) was very common in the region, suggesting that he was probably a native of the area. [ 28 ] Papias's major work was the Exposition of the Sayings of the Lord (Greek: Λογίων Κυριακῶν Ἐξήγησις) in five books; it has been lost and only survives in excerpts from Iraeneus and Eusebius.
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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 ...
It has been claimed that the author of Acts used the writings of Josephus (specifically Antiquities of the Jews) as a historical source. [13] [14] The majority of scholars reject both this claim and the claim that Josephus borrowed from Acts, [15] [16] [17] arguing instead that Luke and Josephus drew on common traditions and historical sources.