The Meaning of Acts 22:10 Explained

Acts 22:10

KJV: And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.

YLT: and I said, What shall I do, Lord? and the Lord said unto me, Having risen, go on to Damascus, and there it shall be told thee concerning all things that have been appointed for thee to do.

Darby: And I said, What shall I do, Lord? And the Lord said to me, Rise up, and go to Damascus, and there it shall be told thee of all things which it is appointed thee to do.

ASV: And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.

KJV Reverse Interlinear

And  I said,  What  shall I do,  Lord?  And  the Lord  said  unto  me,  Arise,  and go  into  Damascus;  and there  it shall be told  thee  of  all things  which  are appointed  for thee  to do. 

What does Acts 22:10 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 22:10

Into Damascus [εις Δαμασκον]
In Acts 9:6 simply “into the city” (εις την πολιν — eis tēn polin). [source]
Of all things which [περι παντων ων]
ων — Hōn relative plural attracted to genitive of antecedent from accusative α — ha object of ποιησαι — poiēsai (do). Are appointed for thee (τετακται σοι — tetaktai soi). Perfect passive indicative of τασσω — tassō to appoint, to order, with dative σοι — soi Compare with οτι σε δει — hoti se dei of Acts 9:6. The words were spoken to Paul, of course, in the Aramaic, Saoul, Saoul. [source]
Are appointed for thee [τετακται σοι]
Perfect passive indicative of τασσω — tassō to appoint, to order, with dative σοι — soi Compare with οτι σε δει — hoti se dei of Acts 9:6. The words were spoken to Paul, of course, in the Aramaic, Saoul, Saoul. [source]

Reverse Greek Commentary Search for Acts 22:10

Acts 22:16 By baptized [βαπτισαι]
First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar, p. 808). Cf. 1 Corinthians 10:2. Submit yourself to baptism. So as to απολουσαι — apolousai Get washed off as in 1 Corinthians 6:11. It is possible, as in Acts 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul‘s vivid and picturesque language. As in Romans 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (Acts 22:10). Baptism here pictures the washing away of sins by the blood of Christ. [source]
Acts 9:5 Lord [κυριε]
It is open to question if κυριε — kurie should not here be translated “Sir” as in Acts 16:30 and in Matthew 21:29, Matthew 21:30; John 5:7; John 12:21; John 20:15; and should be so in John 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in Acts 22:10 “What shall I do, Lord?” Saul may have recognized the vision as from God as Cornelius says “Lord” in Acts 10:4. Saul surrendered instantly as Thomas did (John 20:28) and as little Samuel (1 Samuel 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end. [source]
1 Thessalonians 1:1 Unto the church of the Thessalonians [τηι εκκλησιαι Τεσσαλονικεων]
The dative case in address. Note absence of the article with Τεσσαλονικεων — Thessalonikeōn because a proper name and so definite without it. This is the common use of εκκλησια — ekklēsia for a local body (church). The word originally meant “assembly” as in Acts 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Acts 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Τεσσαλονικεις Α — Pros Thessalonikeis A (To the Thessalonians First). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2 Thessalonians 3:17) against all spurious claimants (2 Thessalonians 2:2). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! In God the Father and the Lord Jesus Christ (εν τεωι πατρι και κυριωι ησου Χριστωι — en theōi patri kai kuriōi Jēsou Christōi). This church is grounded in (εν — en with the locative case) and exists in the sphere and power of God the Father and the Lord Jesus Christ. No article in the Greek, for both τεωι πατρι — theōi patri and κυριωι ησου Χριστωι — kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος — Christos (verbal from χριω — chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος — kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος — Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος — Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη — charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
1 Thessalonians 1:1 God the Father and the Lord Jesus Christ []
. No article in the Greek, for both τεωι πατρι — theōi patri and κυριωι ησου Χριστωι — kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος — Christos (verbal from χριω — chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος — kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος — Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος — Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη — charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]

What do the individual words in Acts 22:10 mean?

I said then What shall I do Lord - And the Lord said to me Having risen up go to Damascus and there you it will be told concerning all things that it has been appointed to do
Εἶπον δέ Τί ποιήσω Κύριε δὲ Κύριος εἶπεν πρός με Ἀναστὰς πορεύου εἰς Δαμασκόν κἀκεῖ σοι λαληθήσεται περὶ πάντων ὧν τέτακταί ποιῆσαι

Εἶπον  I  said 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: λέγω  
Sense: to speak, say.
ποιήσω  shall  I  do 
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular
Root: ποιέω  
Sense: to make.
Κύριε  Lord 
Parse: Noun, Vocative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Κύριος  the  Lord 
Parse: Noun, Nominative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Ἀναστὰς  Having  risen  up 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἀναπηδάω 
Sense: to cause to rise up, raise up.
πορεύου  go 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
Δαμασκόν  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.
κἀκεῖ  and  there 
Parse: Conjunction
Root: κἀκεῖ  
Sense: and there.
λαληθήσεται  it  will  be  told 
Parse: Verb, Future Indicative Passive, 3rd Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
πάντων  all  things 
Parse: Adjective, Genitive Neuter Plural
Root: πᾶς  
Sense: individually.
ὧν  that 
Parse: Personal / Relative Pronoun, Genitive Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
τέτακταί  it  has  been  appointed 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: τάσσω  
Sense: to put in order, to station.
ποιῆσαι  to  do 
Parse: Verb, Aorist Infinitive Active
Root: ποιέω  
Sense: to make.