Acts 9 5

Acts 9:5 kjv

And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

Acts 9:5 nkjv

And he said, "Who are You, Lord?" Then the Lord said, "I am Jesus, whom you are persecuting. It is hard for you to kick against the goads."

Acts 9:5 niv

"Who are you, Lord?" Saul asked. "I am Jesus, whom you are persecuting," he replied.

Acts 9:5 esv

And he said, "Who are you, Lord?" And he said, "I am Jesus, whom you are persecuting.

Acts 9:5 nlt

"Who are you, lord?" Saul asked. And the voice replied, "I am Jesus, the one you are persecuting!

Acts 9 verses

Acts 9 5 Meaning

Saul, still breathing threats against the disciples of the Lord, came to the high priest. He requested letters from him, addressed to the synagogues in Damascus, so that if he found any belonging to "the Way" (the early followers of Jesus), whether men or women, he could bring them bound to Jerusalem.

Acts 9 5 Context

This verse immediately follows the dramatic account of Stephen's martyrdom (Acts 7), where Saul is introduced as a young man consenting to Stephen's death and guarding the cloaks of those who stoned him. Following this event, a severe persecution of the church in Jerusalem erupted (Acts 8:1). Saul, energized by this zealous opposition, personally spearheaded this persecution. His intention to extend this crackdown to Damascus highlights the determined and widespread nature of the early church's opposition. The pursuit was not limited to Jerusalem but sought to eradicate the burgeoning Christian movement wherever its adherents could be found. This journey to Damascus is a pivotal moment, marking the height of Saul's active opposition before his radical transformation.

Acts 9 5 Word Analysis

• ἔτι (eti): "still," "yet," "furthermore." Indicates that Saul's hostility was ongoing and not yet finished.
• πνέων (pneōn): Present active participle of "pneo" (πνέω), meaning "to breathe" or "to blow." Here, it signifies an active outpouring or exuding of "threats" and "murderous intent."
• ἀπειλῆς (apeilēs): Genitive plural of "apeile" (ἀπειλή), meaning "threat," "threatenings," "utterances of hostility." This suggests not just one threat but a continuous stream of menacing words and intentions.
• φόνου (phonou): Genitive singular of "phonos" (φόνος), meaning "murder," "killing," "bloodshed." It emphasizes the deadly nature of Saul's animosity, implying a desire for actual violence.
• τοῦ Κυρίου (tou Kuriou): Genitive singular of "Kurios" (Κύριος), meaning "Lord." This refers to Jesus Christ, underscoring that the opposition was specifically directed against the followers of Jesus, whom they called "Lord."
• ἐδέετο (edeeo): Imperfect middle indicative of "deomai" (δέομαι), meaning "to ask," "to entreat," "to beg," "to implore." The imperfect tense indicates a continuous or repeated action, showing Saul's persistence in seeking authorization.
• πρὸς (pros): Preposition often meaning "to," "towards," "against." Here it indicates Saul directing his request to the high priest.
• τὸν ἀρχιερέα (ton archierea): Accusative singular of "ho archiereus" (ὁ ἀρχιερεύς), meaning "the high priest." This identifies the specific authority Saul approached, highlighting the official sanction he sought. The High Priest was the chief religious and civil leader of the Jewish community at that time.
• καὶ (kai): Conjunction, "and." Connects the preceding statement to the following one.
• αἰτησάμενος (aitēsamenos): Aorist middle participle of "aiteo" (αἰτέω), meaning "to ask," "to request," "to demand." This participle indicates the action of requesting itself.
• ἐπιστολῶν (epistolōn): Genitive plural of "epistole" (ἐπιστολή), meaning "letter," "epistle," "document." These were formal letters.
• πρὸς (pros): Preposition meaning "to" or "unto." Indicates the recipients of the letters.
• τὰς συναγωγὰς (tas sunagōgas): Accusative plural of "hai sunagōgai" (αἱ συναγωγαί), meaning "the synagogues." These were the local places of Jewish worship and assembly, the centers of Jewish community life.
• τῆς Δαμασκοῦ (tēs Damaskou): Genitive singular of "Damaskos" (Δαμασκός), meaning "Damascus." The capital city of Syria, a major urban center at that time, approximately 140 miles north-east of Jerusalem.
• ἵνα ἐάν τε (hina ean te): "in order that if indeed." This introduces a purpose clause, outlining what Saul intended to do.
• ἄνδρας (andras): Accusative plural of "aner" (ἀνήρ), meaning "men."
• γυναῖκας (gunaîkas): Accusative plural of "gunaika" (γυναῖκα), meaning "women." This inclusive language ("men and women") emphasizes the comprehensiveness of Saul's intent to capture all followers.
• εὑρὼν (heurōn): Aorist active participle of "heurisko" (εὑρίσκω), meaning "to find."
• ὄντας (ontas): Present active participle of "eimi" (εἰμί), "to be." Here used with "hose" (οὓς), meaning "who are."
• τῆς ὁδοῦ (tēs Hodos): Genitive singular of "hē Hodos" (ἡ Ὁδός), "the Way." This is the earliest New Testament designation for followers of Jesus Christ. It emphasizes a way of life, a path of discipleship and salvation centered on Jesus.
• ἐκεῖ (ekeî): Adverb, "there." Refers to Damascus.
• ἀπάγῃ (apagē): Aorist passive subjunctive of "apago" (ἀπάγω), meaning "to lead away," "to carry away," "to bring." Used here in a legal sense, meaning "to be brought."
• δεδεμένους (dedemenous): Accusative plural masculine passive participle of "deo" (δέω), "to bind." This indicates they were to be apprehended and bound as prisoners.
• εἰς Ἱερουσαλήμ (eis Hierousalēm): Preposition "eis" (εἰς), "unto," "into," with the accusative of "Hierousalēm" (Ἱερουσαλήμ), "Jerusalem." The destination for the apprehended followers.

Group Analysis:

• Saul's continued hostility: "ἔτι πνέων ἀπειλῆς καὶ φόνου" (still breathing threats and murder) signifies the persistent and intense nature of his persecution. This echoes his earlier involvement in Stephen's stoning and his zealous commitment to eliminating Christianity.
• Seeking official authorization: Saul approaching the High Priest and requesting letters ("ἐδέετο πρὸς τὸν ἀρχιερέα καὶ αἰτησάμενος ἐπιστολῶν") demonstrates the systematic and state-sanctioned nature of the persecution. This was not an unauthorized vigilante action but an officially recognized mission to suppress a perceived threat to Judaism.
• Extending the persecution: The purpose clause ("ἵνα ἐάν τε ἄνδρας καὶ γυναῖκας εὑρὼν ὄντας τῆς ὁδοῦ ἐκεῖ ἀπάγῃ δεδεμένους εἰς Ἱερουσαλήμ") reveals the broad scope and objective of Saul's mission: to arrest all believers ("men and women") in Damascus and bring them back to Jerusalem for judgment and likely punishment. The term "the Way" signifies not just adherence to doctrine, but a whole lifestyle of following Jesus.

Acts 9 5 Bonus Section

The use of the term "the Way" (τῆς ὁδοῦ) is significant. It's not just a name; it's a descriptor of the new life and path of discipleship that followers of Jesus embraced. This was a movement perceived not just as a sect of Judaism, but as a distinct path that challenged existing religious structures and interpretations. The letters requested by Saul were likely written in Aramaic or Greek and carried official seals, granting him the authority to arrest and transport individuals across jurisdictions within Roman-controlled territories, as Damascus was under a different client king at the time, Aretas IV, but there were agreements concerning religious matters. This demonstrates the profound impact the early church was having, prompting such a forceful, cross-territorial response from its opponents. Saul’s mission highlights the perception of this new movement as a serious threat, not merely a theological disagreement, but one that demanded suppression through legal and forceful means.

Acts 9 5 Commentary

Saul’s commitment to eradicating the early church reached its zenith in this verse. His intention to travel to Damascus for letters underscores the organized nature of the persecution. He was not merely acting on personal fervor but seeking the official mandate of the Jewish religious authorities, represented by the high priest. This mission aimed to bring back any followers of Jesus found in Damascus, signifying a desire to extend the suppression beyond Jerusalem’s immediate vicinity. The directive was to capture both men and women, indicating a ruthless intent to disrupt the entire movement. The term "the Way" was an early designation for Christians, reflecting their belief in Jesus as the path to God, highlighting a fundamental ideological clash.