And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?

And as Paul was about to be brought into the castle, he saith unto the chief captain, May I say something unto thee? And he said, Dost thou know Greek?

And as Paul was about to be brought into the castle, he saith to the tribune: May speak something to thee? Who said: Canst thou speak Greek?

But as he was about to be led into the fortress, Paul says to the chiliarch, Is it allowed me to say something to thee? And he said, Dost thou know Greek?

And Paul being about to be led into the castle, saith to the chief captain, 'Is it permitted to me to say anything unto thee?' and he said, 'Greek dost thou know?

And as Paul was to be led into the castle, he said to the chief captain, May I speak to you? Who said, Can you speak Greek?

When he was about to be taken into the barracks, Paul said to the Tribune, "May I speak to you?" "Do you know Greek?" the Tribune asked.

And when Paul was about to be taken into the building, he said to the chief captain, May I say something to you? And he said, Have you a knowledge of Greek?

And as Paul was beginning to be brought into the fortress, he said to the tribune, "Is it permissible for me to say something to you?" And he said, "You know Greek?

Just as he was about to be taken into the Fort, Paul said to the commanding officer, "May I speak to you?" "Do you know Greek?" asked the commanding officer.

May I speak unto thee? Paul offered himself to defend his cause, which all the servants of God must do. For we must do our endeavor to make our integrity known to all men, lest through our infamy the name of God be blasphemed. But when the chief captain demandeth whether Paul be not that Egyptian which was a murderer, which a little before had led away a company of men, [1] let us learn that how modestly and quietly soever the ministers of Christ behave themselves, and howsoever they be void of all fault, yet cannot they escape the reproaches and slanders of the world. Which thing we must note for this cause, that we may acquaint ourselves with rebukes; [2] and that in well-doing we may be prepared to be evil-spoken of. When he asketh him concerning the Egyptian, he meaneth not Theudas the sorcerer, as some men falsely suppose; of whom Gamaliel made mention before in the fifth chapter, (Acts 5:36) and of whom Josephus speaketh more in his twentieth of Antiquities. For, besides that we read there that Theudas carried away only four hundred men, and the chief captain reckoneth up in this place four thousand, and saith that they were all murderers, that is more, in that Theudas raised that faction during the reign of Tiberius or Augustus Caesar; whereof remained only an obscure report, because, so soon as a troop of horsemen was sent after them, they were forthwith destroyed. Notwithstanding, it seemeth to me that Josephus is deceived in that where he saith, first, that Cuspius Fadus was sent by Claudius, and then he addeth, that Theudas was of him overcome, seeing I have before showed that that former insurrection was made at such time as Claudius was but a private man. Though he disagree much with Luke's narration, even in the number, seeing he saith that there were about thirty thousand made partners in the sedition, unless happily we expound it thus, that, after he was put to flight by Felix, he fled into the wilderness with four thousand. And it had been an absurd thing that the number should be made ten times greater, as also, that a troop, having no skill in war, or being altogether without courage, should have been defamed with the name of murderers. For as Josephus doth witness, that seducer had deceived the simple and credulous common people with false promises, boasting that he was a prophet of God, which would lead the people dry foot through the midst of Jordan. But the same Josephus putteth the matter out of doubt when he saith, that an Egyptian, a prophet, did gather together a band of men under Felix the president, and did carry them into Mount Olivet, whereof four hundred were slain, two hundred taken, and the residue dispersed. The history was fresh in memory. Again, forasmuch as the author of the sedition was escaped, and the region filled with murderers, [3] it is not without cause that the chief captain demandeth of Paul, when he seeth all men so hate him, whether he were that Egyptian. Luke recordeth no longer conference had between the chief captain and Paul; yet it is likely, forasmuch as both of them understood the Greek tongue, that they had farther talk. Whereby it came to pass, that so soon as Paul had well purged himself, he had license granted him to speak to the people. For the chief captain would never have suffered a wicked man to make any public speech in a city which was so sore suspected.

Footnotes

1 - "Hominum turbam ad defectionem impulerat?" had induced a body of men to revolt.

2 - "Ut ad contumelias assuescamus," that we may accustom ourselves to contumely.

3 - "Latronibus infesta," infested with robbers.

May I speak unto thee? - May I have the privilege of making my defense before thee; or of stating the case truly; the cause of my accusation; of this tumult, etc.
Canst thou speak Greek? - Implying that if he could, he might be permitted to speak to him. The Greek language was what was then almost universally spoken, and it is not improbable that it was the native tongue of the chief captain. It is evident that he was not a Roman by birth, for he says Acts 22:28 that he had obtained the privilege of citizenship by paying a great sum. The language which the Jews spoke was the Syro-Chaldaic; and as he took Paul to be an Egyptian Jew Acts 21:38, he supposed, from that circumstance also, that he was not able to speak the Greek language.

Canst thou speak Greek? - Claudius Lysias was not a Roman; he had, as himself informs us, purchased his citizenship of Rome with a great sum of money; (see Acts 22:28); and it is very likely that he was but imperfectly acquainted with the Latin tongue; and the tumult that was now made, and the discordant noise, prevented him from clearly apprehending what was said; and, as he wished to know the merit of the cause, he accosted Paul with, ἙλληνιϚι γινωσκεις, Dost thou understand Greek? And when he found that he did understand it, he proceeded to question him as below.

And as Paul was to be led into the castle,.... Just as he was got up to the top of the steps, or stairs, that led up to the castle, and was about to go into the door of it:
he said unto the chief captain, may I speak unto thee? the apostle was one that had had a good education, and was a man of address, and this his modest and respectful way of speaking to the chief captain shows; and the question he put to him, was in the Greek language: hence it follows,
who said to him, canst thou speak Greek? or "dost thou know the Hellenistic language?" which the Jews who were born and lived in Greece spoke; hence such were called Hellenists; see Acts 6:1 of this language we read in the Talmud (h);
"R. Levi bar Chajethah went to Caesarea, and heard them reading "Shema", (hear O Israel), &c. Deuteronomy 6:4 Nytoynwla in the Hellenistic language; he sought to hinder them; R. Rose heard of it, and was angry; and said, he that knows not to read in the Hebrew language, must he not read at all? yea, he may read in whatsoever language he understands.''
The nearest to this language spoken by the Jews dispersed in Greece, must be the Greek language, in which Jews have written; as the books of the Old Testament translated by the "seventy" interpreters, who were Jews; and indeed it was this Bible which the Jews called Hellenists made use of; and the writings of Josephus, and Philo the Jew of Alexandria, and even the books of the New Testament, which are written by Jews; and Paul being a Jew of Tarsus, and so an Hellenist, could speak this language; as he did, when he disputed against the Hellenists, in Acts 9:29. This the chief captain said, either as wondering to hear him speak Greek, when he thought he had been a Jerusalem Jew, or rather an Egyptian, as in the next verse; or it may be he put this question to him, as choosing rather that he should speak in Greek, it being the language he might best understand himself, and was the least known to the people, who he might not care should hear what he had to say; since if he took him for the Egyptian, the Greek tongue was what was chiefly spoken by such.
(h) T. Hieros. Sota, fol. 21. 2.

Art not thou that Egyptian, &c.--The form of the question implies that the answer is to be in the negative, and is matter of some surprise: "Thou art not then?" &c.

As Paul was about to be brought into the castle - The wisdom of God taught to make use of that very time and place.