Acts 22

Hebrew language
Although the word διάλεκτος; (dialektos) can simply be transliterated as “dialect,” the modern idea of a dialect is not the same as what the word meant at the time Luke wrote. At that time, it was used to refer to the entire language, not just a regional branch of it (cf. Acts 1:19; 2:6; 2:8; 26:14). Furthermore, “Hebrew” translates Ἑβραϊστί (Hebraisti), which refers to a language and not a dialect spoken by Hebrew people. Luke’s purpose in saying this is to emphasize its distinction from Greek, the lingua franca of the time. Whether Ἑβραϊστί (Hebraisti) was meant to indicate the Hebrew language proper, or the language of the Hebrews at that time (Aramaic), to the Jews, hearing a stranger speak their own lesser-known tongue was irregular and surprising. Paul’s use of the Hebrew language here was very effective in capturing their attention.

at the feet
While some translations simply have “under Gamaliel” here, this translation literally renders the expression παρὰ τοὺς πόδας (para tous podas) as “at the feet.” Students of that time would sit at the feet of their teachers while receiving their training and instruction. Thus, to be instructed at the feet of Gamaliel was to be educated under this prominent Jewish rabbi’s tutelage.

testify
This translation usually renders the Greek word μαρτυρέω (martyreō) and its cognates with “witness,” but here it is rendered with “testified.” This is because it is the unbelieving Council of elders who are testifying, as opposed to believers who “bear witness,” per Acts 1:8.

should
The word “should” better captures the subjunctive mood (which communicates potentiality) of the verb ποιήσω (poiēsō) than “shall,” which would imply a certain future action. It is not that Paul is uncertain whether he will do what the Lord says, but simply that this is the normal way to ask a question since the answer is unknown from his perspective. Thus, Paul is earnestly asking what the Lord would have him do.

voice
While this sounds a bit strange to the English ear, “voice” is the literal rendering of the Greek φονή (phonē). Paul was granted the apostolic privilege to have such a close relationship to and interaction with the Lord Himself that along with knowing God’s will, he would physically see Jesus and hear His voice audibly.

Hurry
“Hurry” is a more familiar and no less accurate rendering of the Greek σπεύδω (speudō) than “make haste.” The compounding of this word and the later modifier “quickly” show the urgency with which Jesus instructed Paul to leave Jerusalem. In God’s providence, the Jewish hostility against this converted Pharisee would push him to become the apostle to the Gentiles (cf. v. 21; Rom 11:13; 1 Tim 2:7).

guarding
“Guarding” is the most straightforward idea of the word φυλάσσω (phylassō), which often refers to guarding prisoners so that they do not escape (e.g., Luke 8:29; Acts 12:4; 28:16) or protecting someone or something from being injured or stolen (e.g., Luke 2:8; 11:21; John 17:12). Here, it is used in the latter sense, as Paul guarded Stephen’s executioners’ garments while they stoned the martyr. Paul’s care for their garments demonstrated his approval of their action.

garments
While sometimes translated “coats” or “cloaks,” the Greek word ἱμάτιον (himation) is more general semantically, referring simply to a “garment.” Thus, it is translated as “garment” here. This word is translated consistently as “garment” throughout the New Testament (excepting two occurrences [John 19:2, 5] where it specifically describes the purple “robe” put mockingly on Jesus). Consistent translation is especially important here, as the word is used again in verse 23 for an ironic reversal.

garments
“Garments” here and in verse 20 translates ἱμάτιον (himation). The consistent translation results in a striking image—Paul had guarded garments as someone else was being killed, and now he is facing the same situation. Things have reversed for him, as he has taken up the side he once vehemently opposed.

flogging
The verb rendered “flogging” here is μαστίγοω (mastigoō), which is used in the New Testament in reference to punishment or discipline by being beaten with a whip (and is rendered consistently with “flog” in this translation). It is more severe than other Greek words generally used for beating and was often warranted by a capital offense, though here it was for the purpose of getting information out of Paul—quite an extreme and cruel form of interrogation.

flog
Refer to the discussion on verse 24 above.

have been born
The translation “has been born” captures the perfect tense of the word γεγέννηται (gegennētai). Since the perfect tense points to a present state and frames it in light of a past action, readers can see that Paul is calling attention to how his present state is derived from his prior birth and not a purchase of citizenship. The perfect tense is the proper tool for Paul to bring his citizenship into the appropriate light.

withdrew
The Greek verb rendered as “withdrew” here is ἀπέστησαν (apestēsan) from ἀφίστημι (aphistēmi), which literally communicates the idea of moving away or distancing oneself from something or someone (see BDAG on ἀφίστημι). Thus, “withdrew” provides a more accurate and literal translation than something like “let go of” or “kept away.” The scene likely was that the group of Roman soldiers once huddled around Paul now dramatically step back from around him at the news that he was a Roman. Thus, this translation also faithfully conveys the drama of this scene.

Sanhedrin
The word “Sanhedrin” here represents the word συνέδριον (synedrion), which most English translations render as “council” or “court.” While these translations accurately describe what the Sanhedrin was, the term was more specific in the Jewish mind. It referred not just to any court, but the supreme court of the Jews in Jerusalem, before which the most serious cases would be decided. The Roman commander, fearful of mistreating a Roman citizen, much preferred to have Paul tried by the supreme court of his own people than by the Romans.