when I was
i.e. probably on his first visit to Jerusalem after his conversion.
Verse Meaning
Paul next related his mission from God and included some new things that Luke did not record in chapter9. Evidently Ananias gave Paul God"s commission to go to the Gentiles ( Acts 9:15-16). In Jerusalem God confirmed this mission to Paul by special revelation as he was praying in the temple following his return from Damascus ( Acts 9:26-29; Galatians 1:18-19). This took place in the third year after his conversion. The fact that Paul was praying in the temple when God gave him direction would have positively impressed this Jewish crowd further. [source][source][source]
Context Summary
Acts 22:17-30 - Saved For Further Service
To the story of his conversion, as given in Acts 9:1-43, the Apostle here adds a detailed account of that memorable interview in the Temple, when he questioned the advisability of the Lord's command that he should leave Jerusalem, and received his final and irrevocable commission to go to the Gentiles. It is a great privilege to be permitted to overhear this dialogue! How close and intimate is the disciple's relationship with his Lord! God allowed Abraham, Moses, and Jeremiah to reason with Him. He does not crush down our intelligence. It is His own word, "Come, let us reason together." But there is a point beyond which we may not go, when we must accept without question the final instructions of our Captain.
A free-born Roman was Paul. More than once he had asserted his rights as a Roman citizen, as at Philippi. There are various social and political advantages which we can turn to account in our service of the gospel, but they cannot carry us very far, and ultimately we are better off if we step out upon the unwonted waters, simply because Jesus says, Come! [source]
Chapter Summary: Acts 22
1Paul declares how he was converted to the faith, 17and called to his apostleship 22At the very mentioning of the Gentiles the people exclaim on him 24He would have been scourged; 25but claiming the privilege of a Roman, he escapes
Greek Commentary for Acts 22:17
When I had returned [μοι υποστρεπσαντι] Note dative μοι moi with εγενετο egeneto as in Acts 22:6, genitive μου mou (genitive absolute with προσευχομενου proseuchomenou), accusative of general reference με me with γενεσται genesthai and with no effort at uniformity, precisely as in Acts 15:22,Acts 15:23 which see. The participle is especially liable to such examples of anacolutha (Robertson, Grammar, p. 439). [source]
I was in a trance [γενέσθαι με ἐν ἐκστάσει] Rev., more correctly, I fell into a trance; the verb meaning to become, rather than the simple to be. On trance, see note on astonishment, Mark 5:42; and compare note on Acts 10:10. [source]
Reverse Greek Commentary Search for Acts 22:17
Mark 5:42Astonishment [ἐκστάσει] Better Rev., amazement, which carries the sense of bewilderment. Ἔκστασις , of which the English ecstasy is a transcript, is from ἐκ , out of, and ἵστημι ,to place or put. Its primitive sense, therefore, is that of removal; hence of a man removed out of his senses. In Biblical Greek it is used in a modified sense, as here, Mark 16:8; Luke 5:26; Acts 3:10, of amazement, often coupled withfear. In Acts 10:10; Acts 11:5; Acts 22:17, it is used in the sense of our word ecstasy, and is rendered trance. [source]
Acts 10:10Desired [ēthelen)] Imperfect active. Was longing to eat. It was about twelve o‘clock noon and Peter may even have smelt the savory dishes, “while they made ready” “The natural and the supernatural border closely on one another, with no definable limits” (Furneaux). He fell into a trance (egeneto ep' auton ekstasis). More exactly, “An ecstasy came upon him,” in which trance he passed out of himself (ekstasis from existēmi) and from which one came to himself (Acts 12:11). Cf. also Acts 11:5; Acts 22:17. It is thus different from a vision (horama) as in Acts 10:3. [source]
Acts 10:10He fell into a trance [egeneto ep' auton ekstasis)] More exactly, “An ecstasy came upon him,” in which trance he passed out of himself Cf. also Acts 11:5; Acts 22:17. It is thus different from a vision (horama) as in Acts 10:3. [source]
Acts 18:10Because I am with thee [διοτι εγω ειμι μετα σου] Jesus had given this promise to all believers (Matthew 28:20) and here he renews it to Paul. This promise changes Paul‘s whole outlook. Jesus had spoken to Paul before, on the way to Damascus (Acts 9:4), in Jerusalem (Acts 22:17.), in Troas (Acts 16:9), in great crises of his life. He will hear him again (Acts 23:11; Acts 27:23). Paul knows the voice of Jesus. [source]
Acts 25:27In sending [πεμποντα] Note accusative case with the infinitive σημαναι sēmānai though μοι moi (dative) just before. Cf. same variation in Acts 15:22.; Acts 22:17. Signify (σημαναι sēmānai). First aorist active infinitive (not σημηναι sēmānai the old form) of σημαινω sēmainō to give a sign (σημειον sēmeion). The charges This naive confession of Festus reveals how unjust has been his whole treatment of Paul. He had to send along with the appeal of Paul litterae dimissoriae (αποστολι apostoli) which would give a statement of the case (Page). [source]
Acts 9:29But they went about to kill him [Hoi de epecheiroun anelein auton)] Demonstrative hoi with de and the conative imperfect of epicheireō to put the hand to, to try, an old verb used in the N.T. only three times (Luke 1:1; Acts 9:29; Acts 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul‘s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later. [source]
Acts 16:9A man of Macedonia [ανηρ Μακεδων] Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Acts 16:10 makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul‘s physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (Acts 10:10; Acts 22:17). Was standing (ην εστως ēn hestōs). Second perfect active participle of ιστημι histēmi intransitive, periphrastic imperfect. Vivid picture. Help us Ingressive first aorist active imperative of βοητεω boētheō (βοη τεω boētheō), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ. [source]
Acts 22:6As I made my journey [μοι πορευομενωι] To me (dative after εγενετο egeneto happened to me) journeying (participle agreeing with μοι moi). See this same idiom in Acts 22:17. Luke uses εγενετο δε egeneto de seventeen times in the gospel and twenty-one in the Acts. Unto Damascus (τηι Δαμασκωι tēi Damaskōi). Dative after εγγιζοντι eggizonti (drawing nigh to). About noon Mid First aorist active infinitive of περιαστραπτω periastraptō to flash around, in lxx and late Greek, in the N.T. only here and Acts 9:3 which see. Note repetition of περι peri A great light Luke‘s favourite word ικανον hikanon (considerable). Accusative of general reference with the infinitive. [source]
Acts 9:29Disputed [sunezētei)] Imperfect active of sunzēteō the very verb used in Acts 6:9 of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. But they went about to kill him (Hoi de epecheiroun anelein auton). Demonstrative hoi with de and the conative imperfect of epicheireō to put the hand to, to try, an old verb used in the N.T. only three times (Luke 1:1; Acts 9:29; Acts 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul‘s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later. [source]
1 Corinthians 9:1Am I not an apostle? [ουκ ειμι αποστολοσ] He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. Have I not seen Jesus our Lord? (ουχι Ιησουν τον Κυριον ημων εορακα ouchi Iēsoun ton Kurion hēmōn heoraka̱). Proof (1 Corinthians 15:8; Acts 9:17,Acts 9:27; Acts 18:9; Acts 22:14,Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι ouchi here. All these questions expect an affirmative answer. The perfect active εορακα heoraka from οραω horaō to see, does not here have double reduplication as in John 1:18.Are not ye? They were themselves proof of his apostleship. [source]
1 Thessalonians 2:5Used we flattering words [ἐν λόγῳ κολακίας ἐγενηθήμεν] Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philemon 2:7; with εἰς , Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5. Κολακία flatteryN.T.oolxx. Rare in Class. Λόγῳ is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands. [source]
Revelation 1:10I was in the Spirit [εγενομην εν πνευματι] Rather, “I came to be (as in Revelation 1:9) in the Spirit,” came into an ecstatic condition as in Acts 10:10.; Acts 22:17, not the normal spiritual condition (ειναι εν πνευματι einai en pneumati Romans 8:9). [source]
What do the individual words in Acts 22:17 mean?
It happenedthento mehaving returnedtoJerusalemandprayingof myinthetemplefellIintoa trance
Greek Commentary for Acts 22:17
Note dative μοι moi with εγενετο egeneto as in Acts 22:6, genitive μου mou (genitive absolute with προσευχομενου proseuchomenou), accusative of general reference με me with γενεσται genesthai and with no effort at uniformity, precisely as in Acts 15:22, Acts 15:23 which see. The participle is especially liable to such examples of anacolutha (Robertson, Grammar, p. 439). [source]
Rev., more correctly, I fell into a trance; the verb meaning to become, rather than the simple to be. On trance, see note on astonishment, Mark 5:42; and compare note on Acts 10:10. [source]
Reverse Greek Commentary Search for Acts 22:17
Better Rev., amazement, which carries the sense of bewilderment. Ἔκστασις , of which the English ecstasy is a transcript, is from ἐκ , out of, and ἵστημι ,to place or put. Its primitive sense, therefore, is that of removal; hence of a man removed out of his senses. In Biblical Greek it is used in a modified sense, as here, Mark 16:8; Luke 5:26; Acts 3:10, of amazement, often coupled withfear. In Acts 10:10; Acts 11:5; Acts 22:17, it is used in the sense of our word ecstasy, and is rendered trance. [source]
Imperfect active. Was longing to eat. It was about twelve o‘clock noon and Peter may even have smelt the savory dishes, “while they made ready” “The natural and the supernatural border closely on one another, with no definable limits” (Furneaux). He fell into a trance (egeneto ep' auton ekstasis). More exactly, “An ecstasy came upon him,” in which trance he passed out of himself (ekstasis from existēmi) and from which one came to himself (Acts 12:11). Cf. also Acts 11:5; Acts 22:17. It is thus different from a vision (horama) as in Acts 10:3. [source]
More exactly, “An ecstasy came upon him,” in which trance he passed out of himself Cf. also Acts 11:5; Acts 22:17. It is thus different from a vision (horama) as in Acts 10:3. [source]
Jesus had given this promise to all believers (Matthew 28:20) and here he renews it to Paul. This promise changes Paul‘s whole outlook. Jesus had spoken to Paul before, on the way to Damascus (Acts 9:4), in Jerusalem (Acts 22:17.), in Troas (Acts 16:9), in great crises of his life. He will hear him again (Acts 23:11; Acts 27:23). Paul knows the voice of Jesus. [source]
Note accusative case with the infinitive σημαναι sēmānai though μοι moi (dative) just before. Cf. same variation in Acts 15:22.; Acts 22:17. Signify (σημαναι sēmānai). First aorist active infinitive (not σημηναι sēmānai the old form) of σημαινω sēmainō to give a sign (σημειον sēmeion). The charges This naive confession of Festus reveals how unjust has been his whole treatment of Paul. He had to send along with the appeal of Paul litterae dimissoriae (αποστολι apostoli) which would give a statement of the case (Page). [source]
Demonstrative hoi with de and the conative imperfect of epicheireō to put the hand to, to try, an old verb used in the N.T. only three times (Luke 1:1; Acts 9:29; Acts 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul‘s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later. [source]
Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Acts 16:10 makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul‘s physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (Acts 10:10; Acts 22:17). Was standing (ην εστως ēn hestōs). Second perfect active participle of ιστημι histēmi intransitive, periphrastic imperfect. Vivid picture. Help us Ingressive first aorist active imperative of βοητεω boētheō (βοη τεω boētheō), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ. [source]
To me (dative after εγενετο egeneto happened to me) journeying (participle agreeing with μοι moi). See this same idiom in Acts 22:17. Luke uses εγενετο δε egeneto de seventeen times in the gospel and twenty-one in the Acts. Unto Damascus (τηι Δαμασκωι tēi Damaskōi). Dative after εγγιζοντι eggizonti (drawing nigh to). About noon Mid First aorist active infinitive of περιαστραπτω periastraptō to flash around, in lxx and late Greek, in the N.T. only here and Acts 9:3 which see. Note repetition of περι peri A great light Luke‘s favourite word ικανον hikanon (considerable). Accusative of general reference with the infinitive. [source]
Imperfect active of sunzēteō the very verb used in Acts 6:9 of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. But they went about to kill him (Hoi de epecheiroun anelein auton). Demonstrative hoi with de and the conative imperfect of epicheireō to put the hand to, to try, an old verb used in the N.T. only three times (Luke 1:1; Acts 9:29; Acts 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul‘s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later. [source]
See 1 Corinthians 15:8; Acts 9:17; Acts 18:9; Acts 22:17, Acts 22:18; 2 Corinthians 12:1sqq. Compare Acts 22:14. [source]
He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. Have I not seen Jesus our Lord? (ουχι Ιησουν τον Κυριον ημων εορακα ouchi Iēsoun ton Kurion hēmōn heoraka̱). Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι ouchi here. All these questions expect an affirmative answer. The perfect active εορακα heoraka from οραω horaō to see, does not here have double reduplication as in John 1:18.Are not ye? They were themselves proof of his apostleship. [source]
Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι ouchi here. All these questions expect an affirmative answer. The perfect active εορακα heoraka from οραω horaō to see, does not here have double reduplication as in John 1:18. [source]
Late word from οπταζω optazō See Luke 1:22; note on Acts 26:19. Revelations of the Lord (apokalupseis Kuriou). Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philemon 2:7; with εἰς , Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5. Κολακία flatteryN.T.oolxx. Rare in Class. Λόγῳ is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands. [source]
A.V. misses the force of γέγονεν. Γίνεσθαι ἐν often signifies the coming or falling into a condition, as Acts 12:11; Acts 22:17; Revelation 1:10; 1 Corinthians 2:3; 2 Corinthians 3:7; 1 Thessalonians 2:5. Rend. hath fallen into transgression. [source]
Rather, “I came to be (as in Revelation 1:9) in the Spirit,” came into an ecstatic condition as in Acts 10:10.; Acts 22:17, not the normal spiritual condition (ειναι εν πνευματι einai en pneumati Romans 8:9). [source]