The Meaning of Acts 22:4 Explained

Acts 22:4

KJV: And I persecuted this way unto the death, binding and delivering into prisons both men and women.

YLT: 'And this way I persecuted unto death, binding and delivering up to prisons both men and women,

Darby: who have persecuted this way unto death, binding and delivering up to prisons both men and women;

ASV: and I persecuted this Way unto the death, binding and delivering into prisons both men and women.

KJV Reverse Interlinear

And I  persecuted  this  way  unto  the death,  binding  and  delivering  into  prisons  both  men  and  women. 

What does Acts 22:4 Mean?

Context Summary

Acts 22:1-16 - How His Life Was Changed
What a sermon Paul preached! His pulpit, the steps that ascended from the Temple level to the Castle of Antonia. His audience, the frenzied crowds who filled the court below him, but who were calmed to silence as they heard the venerable Hebrew speech, which was unintelligible to the Romans around them. His text, the real and personal interposition of the living Christ to arrest his course of persecution and convert him. Here was a fact, which to the Apostle was the greatest of all facts, namely, that he had seen Jesus Christ, and had been transformed by what he had seen and heard. No light thing could have revolutionized his life. His zeal for the Old Covenant and his persecution of the Christian sect were guarantees of his anti-Christian bias. He was not shallow or fickle, or likely to be moved by anything less than an imperative revelation.
We must obey a step at a time. God says much to us directly, but He loves to employ servants like Ananias, who live in immediate touch with Him. Paul never forgot that salutation, Brother. Be very careful how you treat young converts; they need the kindest and most sympathetic handling as they step out into their new life.
We are chosen of God for three things: to know His will; to see Him; and to hear His voice, Acts 22:14. [source]

Chapter Summary: Acts 22

1  Paul declares how he was converted to the faith,
17  and called to his apostleship
22  At the very mentioning of the Gentiles the people exclaim on him
24  He would have been scourged;
25  but claiming the privilege of a Roman, he escapes

Greek Commentary for Acts 22:4

And I [ος]
(ος — hos). [source]
I who []
, literally. This Way (ταυτην την οδον — tautēn tēn hodon). The very term used for Christianity by Luke concerning Paul‘s persecution (Acts 9:2), which see. Here it “avoids any irritating name for the Christian body” (Furneaux) by using this Jewish terminology. Unto the death Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας — andras te kai gunaikas). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
This Way [ταυτην την οδον]
The very term used for Christianity by Luke concerning Paul‘s persecution (Acts 9:2), which see. Here it “avoids any irritating name for the Christian body” (Furneaux) by using this Jewish terminology. [source]
Unto the death [αχρι τανατου]
Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας — andras te kai gunaikas). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Both men and women [ανδρας τε και γυναικας]
Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Way []
See on Acts 9:2. [source]

Reverse Greek Commentary Search for Acts 22:4

Luke 8:29 Often times [πολλοις χρονοις]
Or “for a long time” like χρονωι πολλωι — chronōi pollōi of Luke 8:27 (see Robertson, Grammar, p. 537, for the plural here).It had seized (συνηρπακει — sunērpakei). Past perfect active of συναρπαζω — sunarpazō to lay hold by force. An old verb, but only in Luke in the N.T. (Luke 8:29; Acts 6:12; Acts 19:29; Acts 27:15).Was kept under guard Imperfect passive of δεσμευω — desmeuō to put in chains, from δεσμος — desmos bond, and that from δεω — deō to bind. Old, but rather rare verb. Only here and Acts 22:4 in this sense. In Matthew 23:4 it means to bind together. Some MSS. read δεσμεω — desmeō in Luke 8:29.Breaking the bands asunder (διαρησσων τα δεσμα — diarēssōn ta desma). Old verb, the preposition δια — dia (in two) intensifying the meaning of the simple verb ρησσω — rēssō or ρηγνυμι — rēgnumi to rend.Was driven Imperfect passive of ελαυνω — elaunō to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident. [source]
Luke 8:29 Was kept under guard [εδεσμευετο]
Imperfect passive of δεσμευω — desmeuō to put in chains, from δεσμος — desmos bond, and that from δεω — deō to bind. Old, but rather rare verb. Only here and Acts 22:4 in this sense. In Matthew 23:4 it means to bind together. Some MSS. read δεσμεω — desmeō in Luke 8:29.Breaking the bands asunder (διαρησσων τα δεσμα — diarēssōn ta desma). Old verb, the preposition δια — dia (in two) intensifying the meaning of the simple verb ρησσω — rēssō or ρηγνυμι — rēgnumi to rend.Was driven Imperfect passive of ελαυνω — elaunō to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident. [source]
Acts 9:2 Of this way [τῆς ὁδοῦ]
Rev., more correctly, “the way.” A common expression in the Acts for the Christian religion: “the characteristic direction of life as determined by faith on Jesus Christ” (Meyer). See Acts 19:9; Acts 22:4; Acts 24:22. For the fuller expression of the idea, see Acts 16:17; Acts 18:25. [source]
Acts 9:2 Women []
Paul three times alludes to his persecution of women as an aggravation of his cruelty (Acts 8:3; Acts 9:2; Acts 22:4). [source]
Acts 8:3 Men and women [ανδρας και γυναικας]
A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. Acts 9:2; Acts 22:4). This fact will be a bitter memory for Paul always. Committed (παρεδιδου — paredidou). Imperfect active of παραδιδωμι — paradidōmi old verb, kept on handing them over to prison. [source]
Acts 9:2 The Way [της οδου]
A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. [source]
Acts 9:2 That he might bring them bound [οπως δεδεμενους αγαγηι]
Final clause with οπως — hopōs (less common than ινα — hina) and aorist (effective) subjunctive (αγαγηι — agagēi reduplicated aorist of αγω — agō common verb) and perfect passive participle (δεδεμενους — dedemenous) of δεω — deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Acts 24:14 After the Way [κατα την οδον]
This word Paul had already applied to Christianity (Acts 22:4). He prefers it to “sect” Paul claims Christianity to be the real (whole, catholic) Judaism, not a “sect” of it. But he will show that Christianity is not a deviation from Judaism, but the fulfilment of it (Page) as he has already shown in Galatians 3; Romans 9. So serve I the God of our fathers (ουτως λατρευω τωι πατρωιωι τεωι — houtōs latreuō tōi patrōiōi theōi). Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (Acts 23:6). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious “heretic” surely! Which these themselves also look for Probably with a gesture towards his accusers. He does not treat them all as Sadducees. See note on Titus 2:13 for similar use of the verb (προσδεχομενοι την μακαριαν ελπιδα — prosdechomenoi tēn makarian elpida looking for the happy hope). [source]
Acts 26:11 I strove to make them blaspheme [ηναγκαζον βλασπημειν]
Conative imperfect active of αναγκαζω — anagkazō old verb from αναγκη — anagkē (necessity, compulsion). The tense, like the imperfect in Matthew 3:14; Luke 1:59, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many “unto death” (Acts 22:4). I persecuted (εδιωκον — ediōkon). Imperfect active again, repeated attempts. The old verb διωκω — diōkō was used to run after or chase game and then to chase enemies. The word “persecute” is the Latin persequor, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. Even unto foreign cities We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus. [source]
Acts 8:3 Into every house [κατα τους οικους]
But Luke terms it “the church” Plainly not just an “assembly,” but an organized body that was still “the church” when scattered in their own homes, “an unassembled assembly” according to the etymology. Words do not remain by the etymology, but travel on with usage. Haling (συρων — surōn). Literally, dragging forcibly (=hauling). Present active participle of συρω — surō old verb. Men and women A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. Acts 9:2; Acts 22:4). This fact will be a bitter memory for Paul always. Committed (παρεδιδου — paredidou). Imperfect active of παραδιδωμι — paradidōmi old verb, kept on handing them over to prison. [source]
Acts 9:2 Letters [επιστολας]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον — eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου — tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως — hopōs (less common than ινα — hina) and aorist (effective) subjunctive (αγαγηι — agagēi reduplicated aorist of αγω — agō common verb) and perfect passive participle (δεδεμενους — dedemenous) of δεω — deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Acts 9:2 If he found [εαν ευρηι]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου — tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως — hopōs (less common than ινα — hina) and aorist (effective) subjunctive (αγαγηι — agagēi reduplicated aorist of αγω — agō common verb) and perfect passive participle (δεδεμενους — dedemenous) of δεω — deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
1 Timothy 1:13 Blasphemer - persecutor - injurious [βλάσφημον - διώκτην - ὑβριστήν]
Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13, Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
1 Timothy 1:13 Though I was [οντα]
Concessive participle agreeing with με — me Blasphemer (βλασπημον — blasphēmon). Old word either from βλαχ — blax (stupid) and πημη — phēmē speech, or from βλαπτω — blaptō to injure. Rare in N.T. but Paul uses βλασπημεω — blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:13 Persecutor [διωκτης]
So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:15 Acceptation [πρωτος]
Genitive case with ην — axios (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1 Timothy 4:9. Chief (ειμι — prōtos). Not ελαχιστος των αποστολων — ēn (I was), but τωι ελαχιστοτερωι παντων αγιων — eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” (elachistos tōn apostolōn). In Ephesians 3:8 he refers to himself as “the less than the least of all saints” (tōi elachistoterōi pantōn hagiōn). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
1 Timothy 1:15 Chief [ειμι]
Not ελαχιστος των αποστολων — ēn (I was), but τωι ελαχιστοτερωι παντων αγιων — eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” In Ephesians 3:8 he refers to himself as “the less than the least of all saints” On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
2 Timothy 4:20 Trophimus []
See Acts 22:4; Acts 21:9. [source]
2 Peter 2:2 The way of truth [η οδος της αλητειας]
οδος — Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]
2 Peter 2:2 By reason of whom [δι ους]
“Because of whom” (accusative case of relative, referring to πολλοι — polloi many). Αυτων — Autōn (their) refers to πσευδοδιδασκαλοι — pseudodidaskaloi (false teachers) while πολλοι — polloi to their deluded followers. See Romans 2:23. for a picture of such conduct by Jews (quotation from Isaiah 52:5, with βλασπημεω — blasphēmeō used as here with δι υμας — di' humas because of you).The way of truth (η οδος της αλητειας — hē hodos tēs alētheias). οδος — Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]

What do the individual words in Acts 22:4 mean?

who this - Way persecuted as far as death binding and betraying to prisons men both women
ὃς ταύτην τὴν Ὁδὸν ἐδίωξα ἄχρι θανάτου δεσμεύων καὶ παραδιδοὺς εἰς φυλακὰς ἄνδρας τε γυναῖκας

ταύτην  this 
Parse: Demonstrative Pronoun, Accusative Feminine Singular
Root: οὗτος  
Sense: this.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
Ὁδὸν  Way 
Parse: Noun, Accusative Feminine Singular
Root: ὁδός 
Sense: properly.
ἐδίωξα  persecuted 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: διώκω  
Sense: to make to run or flee, put to flight, drive away.
ἄχρι  as  far  as 
Parse: Preposition
Root: ἄχρι  
Sense: until, unto, etc.
θανάτου  death 
Parse: Noun, Genitive Masculine Singular
Root: θάνατος 
Sense: the death of the body.
δεσμεύων  binding 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: δεσμεύω  
Sense: to put in chains.
παραδιδοὺς  betraying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: παραδίδωμι  
Sense: to give into the hands (of another).
φυλακὰς  prisons 
Parse: Noun, Accusative Feminine Plural
Root: φυλακή  
Sense: guard, watch.
ἄνδρας  men 
Parse: Noun, Accusative Masculine Plural
Root: ἀνήρ  
Sense: with reference to sex.
τε  both 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
γυναῖκας  women 
Parse: Noun, Accusative Feminine Plural
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.