The Meaning of Acts 22:5 Explained

Acts 22:5

KJV: As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.

YLT: as also the chief priest doth testify to me, and all the eldership; from whom also having received letters unto the brethren, to Damascus, I was going on, to bring also those there bound to Jerusalem that they might be punished,

Darby: as also the high priest bears me witness, and all the elderhood: from whom also, having received letters to the brethren, I went to Damascus to bring those also who were there, bound, to Jerusalem, to be punished.

ASV: As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and journeyed to Damascus to bring them also that were there unto Jerusalem in bonds to be punished.

KJV Reverse Interlinear

As  also  the high priest  doth bear  me  witness,  and  all  the estate of the elders:  from  whom  also  I received  letters  unto  the brethren,  and  went  to  Damascus,  to bring  them which were  there  bound  unto  Jerusalem,  for to  be punished. 

What does Acts 22:5 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 22:5

Doth bear me witness [μαρτυρει μοι]
Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (Acts 23:2), though he may be still alive. [source]
All the estate of the elders [παν το πρεσβυτεριον]
All the eldership or the Sanhedrin (Acts 4:5) of which Paul was probably then a member (Acts 26:10). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago). From whom (παρ ων — par' hōn). The high priest and the Sanhedrin. Letters unto the brethren Paul still can tactfully call the Jews his “brothers” as he did in Romans 9:3. There is no bitterness in his heart. Journeyed (επορευομην — eporeuomēn). Imperfect middle indicative of πορευομαι — poreuomai and a vivid reality to Paul still as he was going on towards Damascus. To bring also Future active participle of αγω — agō to express purpose, one of the few N.T. examples of this classic idiom (Robertson, Grammar, p. 1118). Them which were there (τους εκεισε οντας — tous ekeise ontas). Constructio praegnans. The usual word would be εκει — ekei (there), not εκεισε — ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). In bonds Perfect passive participle of δεω — deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν — hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω — timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα — hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
From whom [παρ ων]
The high priest and the Sanhedrin. [source]
Letters unto the brethren [επισταλας προς τους αδελπους]
Paul still can tactfully call the Jews his “brothers” as he did in Romans 9:3. There is no bitterness in his heart. Journeyed (επορευομην — eporeuomēn). Imperfect middle indicative of πορευομαι — poreuomai and a vivid reality to Paul still as he was going on towards Damascus. To bring also Future active participle of αγω — agō to express purpose, one of the few N.T. examples of this classic idiom (Robertson, Grammar, p. 1118). Them which were there (τους εκεισε οντας — tous ekeise ontas). Constructio praegnans. The usual word would be εκει — ekei (there), not εκεισε — ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). In bonds Perfect passive participle of δεω — deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν — hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω — timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα — hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
Journeyed [επορευομην]
Imperfect middle indicative of πορευομαι — poreuomai and a vivid reality to Paul still as he was going on towards Damascus. [source]
To bring also [αχων και]
Future active participle of αγω — agō to express purpose, one of the few N.T. examples of this classic idiom (Robertson, Grammar, p. 1118). Them which were there (τους εκεισε οντας — tous ekeise ontas). Constructio praegnans. The usual word would be εκει — ekei (there), not εκεισε — ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). In bonds Perfect passive participle of δεω — deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν — hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω — timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα — hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
Them which were there [τους εκεισε οντας]
Constructio praegnans. The usual word would be εκει — ekei (there), not εκεισε — ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). [source]
In bonds [δεδεμενους]
Perfect passive participle of δεω — deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν — hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω — timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα — hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
For to be punished [ινα τιμωρητωσιν]
First aorist passive subjunctive of τιμωρεω — timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα — hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
Estate of the elders [πρεσβυτέριον]
The eldership or Sanhedrim. [source]
Went []
The imperfect: was journeying. [source]

Reverse Greek Commentary Search for Acts 22:5

Luke 22:66 The assembly of the people [το πρεσβυτεριον του λαου]
The technical word for “the eldership” (from πρεσβυτερος — presbuteros an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the lxx for the Sanhedrin. In the N.T. occurs only here and Acts 22:5 of the Sanhedrin. In 1 Timothy 4:14 Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mark 15:1) and all three groups are at this meeting. Luke‘s language (both chief priests and scribes, τε και — te … πρεσβυτεριον — kai) seems to apply the word εις το συνεδριον αυτων — presbuterion to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented.Into their council (eis to sunedrion autōn). The place of the gathering is not given, but Jesus was led into the council chamber. [source]
Acts 21:3 On the left hand [ευωνυμον]
Compound feminine adjective like masculine. They sailed south of Cyprus. We sailed (επλεομεν — epleomen). Imperfect active of common verb πλεω — pleō kept on sailing till we came to Syria. Landed at Tyre Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). There (εκεισε — ekeise). Thither, literally. Only one other instance in N.T., Acts 22:5 which may be pertinent = εκει — ekei (there). Was to unlade Periphrastic imperfect middle of αποπορτιζω — apophortizō late verb from απο — apo and πορτος — phortos load, but here only in the N.T. Literally, “For thither the boat was unloading her cargo,” a sort of “customary” or “progressive” imperfect (Robertson, Grammar, p. 884). Burden (γομον — gomon). Cargo, old word, from γεμω — gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Acts 21:3 Landed at Tyre [κατηλτομεν εις Τυρον]
Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). There (εκεισε — ekeise). Thither, literally. Only one other instance in N.T., Acts 22:5 which may be pertinent = εκει — ekei (there). Was to unlade Periphrastic imperfect middle of αποπορτιζω — apophortizō late verb from απο — apo and πορτος — phortos load, but here only in the N.T. Literally, “For thither the boat was unloading her cargo,” a sort of “customary” or “progressive” imperfect (Robertson, Grammar, p. 884). Burden (γομον — gomon). Cargo, old word, from γεμω — gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Acts 21:3 There [εκεισε]
Thither, literally. Only one other instance in N.T., Acts 22:5 which may be pertinent = εκει — ekei (there). [source]
Acts 26:11 Punishing [τιμωρων]
Old word τιμωρεω — timōreō originally to render help, to succor In N.T. only here and Acts 22:5. [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 9:3 Drew nigh [εγγιζειν]
Present active infinitive, was drawing nigh. Shone round about him (αυτον περιηστραπσεν — auton periēstrapsen). First aorist (ingressive) active indicative of περιαστραπτω — periastraptō late compound verb common in lxx and Byzantine writers, here and Acts 22:6 alone in the N.T. “A light from heaven suddenly flashed around him.” It was like a flash of lightning. Paul uses the same verb in Acts 22:5, but in Acts 26:13 he employs περιλαμπσαν — perilampsan (shining around). There are numerous variations in the historical narrative of Saul‘s conversion in 9:3-18 and Luke‘s report of Paul‘s two addresses, one on the steps of the Tower of Antonia facing the murderous mob (Acts 22:6-16), the other before Festus and Agrippa (Acts 26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul‘s two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul‘s speeches freely as some Greek writers used to do. But, if Luke had notes of Paul‘s speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul‘s conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul‘s Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1 Corinthians 15:8; Galatians 1:16.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions “a light from heaven,” while in Acts 22:6 Paul calls it “a great (ικανον — hikanon) light” “about noon” and in Acts 26:13 “above the brightness of the sun,” as it would have to be “at midday” with the sun shining. [source]
Acts 9:3 Shone round about him [αυτον περιηστραπσεν]
First aorist (ingressive) active indicative of περιαστραπτω — periastraptō late compound verb common in lxx and Byzantine writers, here and Acts 22:6 alone in the N.T. “A light from heaven suddenly flashed around him.” It was like a flash of lightning. Paul uses the same verb in Acts 22:5, but in Acts 26:13 he employs περιλαμπσαν — perilampsan (shining around). There are numerous variations in the historical narrative of Saul‘s conversion in 9:3-18 and Luke‘s report of Paul‘s two addresses, one on the steps of the Tower of Antonia facing the murderous mob (Acts 22:6-16), the other before Festus and Agrippa (Acts 26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul‘s two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul‘s speeches freely as some Greek writers used to do. But, if Luke had notes of Paul‘s speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul‘s conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul‘s Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1 Corinthians 15:8; Galatians 1:16.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions “a light from heaven,” while in Acts 22:6 Paul calls it “a great (ικανον — hikanon) light” “about noon” and in Acts 26:13 “above the brightness of the sun,” as it would have to be “at midday” with the sun shining. [source]
1 Timothy 4:14 Of the presbytery [τοῦ πρεσβυτερίου]
The word is found in Luke 22:66, where it denotes the body of representative elders of the people in the Sanhedrim, as distinguished from the two other constituents of that body - the chief priests and scribes. Similarly Acts 22:5. Here of the college or fraternity of Christian elders in the place where Timothy was ordained. The word is frequent in the Epistles of Ignatius. According to this, Timothy was not ordained by a Bishop. Bishop and Presbyter are not identical. In 2 Timothy 1:6we read, “by the laying on of my hands.” The inconsistency is usually explained by saying that Paul was associated with the Presbyters in the laying on of hands. [source]
1 Timothy 4:14 The gift that is in thee [του εν σοι χαρισματος]
Late word of result from χαριζομαι — charizomai in papyri (Preisigke), a regular Pauline word in N.T. (1 Corinthians 1:7; 2 Corinthians 1:11; Romans 1:11; etc.). Here it is God‘s gift to Timothy as in 2 Timothy 1:6. By prophecy (δια προπητειας — dia prophēteias). Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy. With the laying on of the hands of the presbytery In Acts 13:2., when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again μετα — meta does not express instrument or means, but merely accompaniment. In 2 Timothy 1:6 Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul‘s party or at Ephesus just before Paul left Timothy there (1 Timothy 1:3). Επιτεσις — Epithesis Πρεσβυτεριον — Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος — presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.). [source]
1 Timothy 4:14 With the laying on of the hands of the presbytery [μετα επιτεσεως των χειρων του πρεσβυτεριου]
In Acts 13:2., when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again μετα — meta does not express instrument or means, but merely accompaniment. In 2 Timothy 1:6 Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul‘s party or at Ephesus just before Paul left Timothy there (1 Timothy 1:3). Επιτεσις — Epithesis Πρεσβυτεριον — Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος — presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.). [source]

What do the individual words in Acts 22:5 mean?

as also the high priest bears witness to me and all the elderhood from whom letters having received to the brothers to Damascus I was on my way to bring those there being bound Jerusalem in order that they might be punished
ὡς καὶ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον παρ’ ὧν ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν ἐπορευόμην ἄξων τοὺς ἐκεῖσε ὄντας δεδεμένους Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν

καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἀρχιερεὺς  high  priest 
Parse: Noun, Nominative Masculine Singular
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
μαρτυρεῖ  bears  witness 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
μοι  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
πρεσβυτέριον  elderhood 
Parse: Noun, Nominative Neuter Singular
Root: πρεσβυτέριον  
Sense: body of elders, presbytery, senate, council.
ὧν  whom 
Parse: Personal / Relative Pronoun, Genitive Masculine Plural
Root: ὅς 
Sense: who, which, what, that.
ἐπιστολὰς  letters 
Parse: Noun, Accusative Feminine Plural
Root: ἐπιστολή  
Sense: a letter, epistle.
δεξάμενος  having  received 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: δέχομαι  
Sense: to take with the hand.
ἀδελφοὺς  brothers 
Parse: Noun, Accusative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
Δαμασκὸν  Damascus 
Parse: Noun, Accusative Feminine Singular
Root: Δαμασκός  
Sense: one of the most ancient and most important cities of Syria lying in almost lovely and fertile plain at the eastern base of the Antilibanus.
ἐπορευόμην  I  was  on  my  way 
Parse: Verb, Imperfect Indicative Middle or Passive, 1st Person Singular
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
ἄξων  to  bring 
Parse: Verb, Future Participle Active, Nominative Masculine Singular
Root: ἄγω  
Sense: to lead, take with one.
τοὺς  those 
Parse: Article, Accusative Masculine Plural
Root:  
Sense: this, that, these, etc.
ὄντας  being 
Parse: Verb, Present Participle Active, Accusative Masculine Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
δεδεμένους  bound 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Plural
Root: δέω  
Sense: to bind tie, fasten.
Ἰερουσαλὴμ  Jerusalem 
Parse: Noun, Accusative Feminine Singular
Root: Ἰερουσαλήμ  
Sense: denotes either the city itself or the inhabitants.
ἵνα  in  order  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
τιμωρηθῶσιν  they  might  be  punished 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural
Root: τιμωρέω  
Sense: to be a guardian or avenger of honour.