Acts 22:1
Men, brethren, and fathers, hear ye the account which I now give unto you.
Open Acts 22:1 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Viri fratres, et patres, audite quam ad vos nunc reddo rationem.
- Greek New Testament (SBLGNT)
- Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατέ μου τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας.
Haydock's commentary
Hear ye the account.1 In the Greek, to the apology, or defence. (Witham)
St. Paul, in this exordium, as also in Acts vii. 2. shews himself not ignorant of the art of pleading. He adds the name of Fathers, supposing there may be some of his hearers of senatorial dignity, and others deserving the title for their rank and age. (Mat. Pol.)
1 Quam reddo rationem, akousate...tes apologias.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XLVII on Acts xxi. 39, 40
Observe how, when he discourses to those that are without, he does not decline availing himself of the aids afforded by the laws. Here he awes the tribune by the name of his city. And again, elsewhere he said, “Openly, uncondemned, Romans as we are, they have cast us into prison.” ( ch. xix. 37 .) For since the tribune said, “Art thou that Egyptian?” he immediately drew him off from that surmise: then, that he may not be thought to deny his nation, he says at once, “I am a Jew:” he means his religion. ( b ) What then? he did not deny (that he was a Christian): God forbid: for he was both a Jew and a Christian, observing what things he ought: since indeed he, most of all men, did obey the law: ( a ) as in fact he elsewhere calls himself, “Under the law to Christ.” ( 1 Cor. ix. 21 .) What is this, I pray? ( c ) The man that believes in Christ. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).