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Acts 9:23

Acts 9:23 in Multiple Translations

After many days had passed, the Jews conspired to kill him,

¶ And after that many days were fulfilled, the Jews took counsel to kill him:

And when many days were fulfilled, the Jews took counsel together to kill him:

Then, after some days, the Jews made an agreement together to put him to death:

Some time later the Jews plotted together to kill him,

And after that many dayes were fulfilled, the Iewes tooke counsell together, to kill him,

And when many days were fulfilled, the Jews took counsel together to kill him,

When many days were fulfilled, the Jews conspired together to kill him,

And after many days were fulfilled, the Jews took counsel to kill him.

And when many days were passed, the Jews consulted together to kill him.

Some time later, after Saul had left Damascus and then returned, the Jewish leaders [SYN] there plotted to kill him.

After that, some of those Jewish people talked with each other about killing Saul. There was a big wall around that city, and it had some gates in it. Every day and every night, they watched those gates. They thought they might see Saul going out of the city, and then they can catch him and kill him. But somebody told Saul about them.

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Berean Amplified Bible — Acts 9:23

BAB
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Acts 9:23 Interlinear (Deep Study)

BIB
GRK ως δε επληρουντο ημεραι ικαναι συνεβουλευσαντο οι ιουδαιοι ανελειν αυτον
ως hōs G5613 as/when Adv
δε de G1161 then Conj
επληρουντο plēroō G4137 to fulfill Verb-IPI-3P
ημεραι hēmera G2250 day Noun-NPF
ικαναι hikanos G2425 sufficient Adj-NPF
συνεβουλευσαντο sumbouleuō G4823 to consult Verb-AMI-3P
οι ho G3588 the/this/who Art-NPM
ιουδαιοι Ioudaios G2453 Jew Adj-NPM
ανελειν anaireō G337 to kill Verb-2AAN
αυτον autos G846 it/s/he Pron-ASM
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Greek Word Reference — Acts 9:23

ως hōs G5613 "as/when" Adv
This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.
Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)
Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.
δε de G1161 "then" Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
επληρουντο plēroō G4137 "to fulfill" Verb-IPI-3P
This verb means to fulfill or make something complete, like filling a net or satisfying a need, as in Matthew 13:48 and Philippians 4:19, where it talks about filling every need.
Definition: πληρόω, -ῶ [in LXX chiefly for מָלֵא ;] __1. to fill, make full, fill to the full, with accusative; __(a) of things : pass. (σαψήνη, φάραγξ), Mat.13:48, Luk.3:5" (LXX) ; figuratively, Mat.23:32; but chiefly of immaterial things: πᾶσαν χρείαν, Php.4:19; ἦχος ἐλήρωσε τ. οἶκον, Act.2:2; with genitive of thing(s) (cl.), Act.5:28; pass., before ἐκ, Jhn.12:3 (cf. B1., § 36, 4); π. τ. καρδίαν, Jhn.16:6, Act.5:3; metaphorically, of the all-pervading activity of Christ, Eph.4:10; mid., Eph.1:23; __(b) of persons: to fill with, cause to abound in : with genitive of thing(s) (cl.), Act.2:28 (LXX), Rom.15:13; pass., to be filled with, abound in: Eph.3:19, Php.4:18; with genitive of thing(s) (cl.), Act.13:52, Rom.15:14, 2Ti.1:4; with dative (Æsch., al.), Luk.2:40 (with genitive, T), Rom.1:29, 2Co.7:4; with accusative (so in π., see MM, xx), Php.1:11, Col.1:9; before ἐν, Eph.5:18, Col.2:10. __2. to complete; __(a) to complete, fulfil: of number, Rev.6:11, WH, tat.; of time (MM, xx), Mrk.1:15, Luk.21:24, Jhn.7:8, Act.7:23, 30 9:23 24:27; ἐυδοκίαν, 2Th.1:11; τ. χαράν, Php.2:2; pass., Jhn.3:29 15:11 16:24 17:13, 1Jn.1:4, 2Jn.12; τ. ἔργα, Rev.3:2; ἡ ὑπακυή, 2Co.10:6; τ. πάσχα, Luk.22:16; __(b) to execute, accomplish, carry out to the full: Mat.3:15, Luk.7:1 9:31, Act.12:25 13:25 14:26 19:21, Rom.8:4 13:8 15:19, Gal.5:14, Col.1:25 4:17, Rev.6:11, T, WH, R, mg.; __(with) of sayings, prophecies, etc., to bring to pass, fulfil: Mat.1:22 2:15, 17 2:23 4:14 5:17 8:17 12:17 13:35 21:4 26:54, 56 27:9, Mrk.14:49 15:28 (WH, R, txt. om.), Luk.1:20 4:21 24:44, Jhn.12:38 13:18 15:25 17:12 18:9, 32 19:24, 36, Act.1:16 3:18 13:27, Jas.2:23 (cf. Lft., Col., 255 ff.).† (AS)
Usage: Occurs in 88 NT verses. KJV: accomplish, X after, (be) complete, end, expire, fill (up), fulfil, (be, make) full (come), fully preach, perfect, supply See also: 1 John 1:4; John 18:9; James 2:23.
ημεραι hēmera G2250 "day" Noun-NPF
The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.
Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)
Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.
ικαναι hikanos G2425 "sufficient" Adj-NPF
In the Bible, this word means being sufficient or competent, like having enough skills or resources to get the job done. Jesus used it to describe John the Baptist in Matthew 3:11. It can also refer to having a strong character.
Definition: ἱκανός, -ή, -όν (ἵκω, ἱκάνω, to reach, attain), [in LXX for דַּי, etc. ;] __1. of persons, suffcient, competent, fit: with inf., Mat.3:11, Mrk.1:7, Luk.3:16, 1Co.15:9, 2Co.3:6, 2Ti.2:2; before πρός, 2Co.2:16; before ἵνα, Mat.8:8, Luk.7:6. __2. Of things, in number, quantity or size, sufficient, enough, much, many: absol., ἱκανοί, Luk.7:11 (WH, R, omit) Luk.8:32, Act.12:12 14:21 19:19, 1Co.11:30; ὄχλος ἱ., Mrk.10:46, Luk.7:12, Act.11:24, 26 19:26; κλαυθμός, Act.20:37; ἀργύρια, Mat.28:12; λαμπάδες, Act.20:8; λόγοι, Luk.23:9; φῶς, Act.22:6; ἱ, ἐστιν (cf. לָכֶם רַב, LXX ἱκανούσθω, Deu.3:26), Luk.22:38; τὸ ἱ. ποιεῖν (Lat. satisfacere; cf. Jer.48:30), Mrk.15:15; τὸ ἱ. λαμβάνειν (Lat. satis accipere; see M, Pro.20:1-30 f.), Act.17:9; of time, ἡμέραι ἱ., Act.9:23, 43 18:18 27:7; ἱ. χρόνος, Luk.8:27, Act.8:11 14:3 27:9; pl., Luk.20:9; ἐκ χρόνων ἱ., Luk.23:8; ἀπὸ ἱ. ἐτῶν, Rom.15:23 (WH); ἐφ ̓ ἱκανόν (cf. 2Ma.8:25), Act.20:11.† (AS)
Usage: Occurs in 41 NT verses. KJV: able, + content, enough, good, great, large, long (while), many, meet, much, security, sore, sufficient, worthy See also: 1 Corinthians 11:30; Acts 20:11; Matthew 28:12.
συνεβουλευσαντο sumbouleuō G4823 "to consult" Verb-AMI-3P
To consult means to give or take advice with others, as in Matthew 26:4. It is about discussing and deciding together, like in Acts 9:23.
Definition: 1. to advise, counsel , Lat. consulere alicui, with dative pers. et infinitive, to advise one to do a thing, (Herdotus Historicus), etc. 2. without the infinitive, ς. τινί τι (Herdotus Historicus); ς. τι to recommend a measure, (Herdotus Historicus), attic:—;Pass., τὰ συμβουλευόμενα the advice given , (Xenophon Historicus) 3. absolute to advise, give advice , (Sophocles Tragicus); ὁ συμβουλεύων or -εύσας, an adviser , Lat. auctor sententiae, (Aristotle Philosopher) 4. Mid. to consult with a person, i. e. ask his advice , Lat. consulere aliquem, with dative, (Herdotus Historicus), etc.: absolute to consult, deliberate , (Xenophon Historicus) (ML)
Usage: Occurs in 5 NT verses. KJV: consult, (give, take) counsel (together) See also: Acts 9:23; John 18:14; Revelation 3:18.
οι ho G3588 "the/this/who" Art-NPM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
ιουδαιοι Ioudaios G2453 "Jew" Adj-NPM
This word means a person from Judah or a Jew, used in Acts 10:28 and John 4:9 to describe people of Jewish descent. It is also used to describe the land of Judah, as in Matthew 2:6.
Definition: Ἰουδαῖος, -αία, -αῖον (Ἰούδας), Jewish: ἀνήρ, Act.10:28 22:3; ἄνθρωπος, Act.21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jhn.3:22; χώρα, Mrk.1:5. Substantively, __(a) Ἰουδαῖος, ὁ, a Jew: Jhn.4:9, Act.18:24, Rom.2:28; pl., Rev.2:9 3:9; οἱ Ἰ., Mat.2:2, Mrk.7:3, Jhn.2:6, al.; Ἰ. τε καὶ Ἕλληνες, Act.14:1, al.; κ. προσήλυτοι, Act.2:10; ἔθνη τε κ. Ἰ., Act.14:5; οἱ κατὰ τὰ ἔθνη, Act.21:21; of Jewish Christians, Gal.2:13; of the ruling class who opposed Jesus, Jhn.1:19 2:18 5:10 11:8 13:33, al.; __(b) Ἰουδαία, -ας, ἡ (sc. γῆ, χώρα, cf. Jhn.3:22, Mrk.1:5), (Heb. יְהוּדָה), Judæa: Mat.2:1, Luk.1:5, Jhn.4:3, al. (AS)
Usage: Occurs in 188 NT verses. KJV: Jew(-ess), of Judæa See also: 1 Corinthians 1:22; John 2:13; Revelation 2:9.
ανελειν anaireō G337 "to kill" Verb-2AAN
Means to kill or destroy, used in Matthew 2:16 to describe Herod's order to kill all baby boys in Bethlehem.
Definition: ἀν-αιρέω, -ῶ [in LXX for הָרַג hi., מוּת hi., נָכָה hi., etc. ;] __1. to take up: mid., Act.7:21. __2. to take away, make an end of, destroy (for late exx. of various senses, see MM, VGT, see word); __(a) of things (as frequently in cl. of laws, etc.): Heb.10:9; __(b) of persons, to kill: Mat.2:16, Luk.22:2 23:32, Act.2:23 5:33, 36 7:28 9:23-24, 29 10:39 12:2 13:28 16:27 22:20 23:15, 21 23:27 25:3 26:10, 2Th.2:8, WH, txt., R, txt.† (AS)
Usage: Occurs in 22 NT verses. KJV: put to death, kill, slay, take away, take up See also: Acts 2:23; Acts 16:27; Hebrews 10:9.
αυτον autos G846 "it/s/he" Pron-ASM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

Study Notes — Acts 9:23

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Cross References

ReferenceText (BSB)
1 Galatians 1:17–18 nor did I go up to Jerusalem to the apostles who came before me, but I went into Arabia and later returned to Damascus. Only after three years did I go up to Jerusalem to confer with Cephas, and I stayed with him fifteen days.
2 1 Thessalonians 2:15–16 who killed both the Lord Jesus and their own prophets, and drove us out as well. They are displeasing to God and hostile to all men, hindering us from telling the Gentiles how they may be saved. As a result, they continue to heap up their sins to full capacity; the utmost wrath has come upon them.
3 Acts 14:19 Then some Jews arrived from Antioch and Iconium and won over the crowds. They stoned Paul and dragged him outside the city, presuming he was dead.
4 Acts 13:50 The Jews, however, incited the religious women of prominence and the leading men of the city. They stirred up persecution against Paul and Barnabas and drove them out of their district.
5 Acts 9:16 I will show him how much he must suffer for My name.”
6 2 Corinthians 11:26 In my frequent journeys, I have been in danger from rivers and from bandits, in danger from my countrymen and from the Gentiles, in danger in the city and in the country, in danger on the sea and among false brothers,
7 Acts 22:21–23 Then He said to me, ‘Go! I will send you far away to the Gentiles.’” The crowd listened to Paul until he made this statement. Then they lifted up their voices and shouted, “Rid the earth of him! He is not fit to live!” As they were shouting and throwing off their cloaks and tossing dust into the air,
8 Matthew 10:16–23 Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves. But beware of men; for they will hand you over to their councils and flog you in their synagogues. On My account, you will be brought before governors and kings as witnesses to them and to the Gentiles. But when they hand you over, do not worry about how to respond or what to say. In that hour you will be given what to say. For it will not be you speaking, but the Spirit of your Father speaking through you. Brother will betray brother to death, and a father his child; children will rise against their parents and have them put to death. You will be hated by everyone because of My name, but the one who perseveres to the end will be saved. When they persecute you in one town, flee to the next. Truly I tell you, you will not reach all the towns of Israel before the Son of Man comes.
9 Acts 14:2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.
10 Joshua 10:1–6 Now Adoni-zedek king of Jerusalem heard that Joshua had captured Ai and devoted it to destruction —doing to Ai and its king as he had done to Jericho and its king—and that the people of Gibeon had made peace with Israel and were living near them. So Adoni-zedek and his people were greatly alarmed, because Gibeon was a great city, like one of the royal cities; it was larger than Ai, and all its men were mighty. Therefore Adoni-zedek king of Jerusalem sent word to Hoham king of Hebron, Piram king of Jarmuth, Japhia king of Lachish, and Debir king of Eglon, saying, “Come up and help me. We will attack Gibeon, because they have made peace with Joshua and the Israelites.” So the five kings of the Amorites—the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon—joined forces and advanced with all their armies. They camped before Gibeon and made war against it. Then the men of Gibeon sent word to Joshua in the camp at Gilgal: “Do not abandon your servants. Come quickly and save us! Help us, because all the kings of the Amorites from the hill country have joined forces against us.”

Acts 9:23 Summary

[This verse tells us that after Saul had been preaching in Damascus for many days, the Jews who lived there began to plot against him and wanted to kill him. This was because Saul was telling everyone that Jesus is the Christ, which made the Jews very angry, similar to the way that Jesus was persecuted in John 11:53. Even though Saul was in danger, he continued to trust in God and proclaim the Gospel, just like Jesus taught us to do in Matthew 10:22-23. As we read this verse, we can remember that following Jesus can sometimes be difficult or even dangerous, but God is always with us and will give us the strength and courage we need to persevere, as seen in Philippians 4:13 and Romans 8:37.]

Frequently Asked Questions

Why did the Jews want to kill Saul in Acts 9:23?

The Jews conspired to kill Saul because he was proving that Jesus is the Christ, which was a threat to their beliefs and traditions, as seen in Acts 9:22 where it says he confounded the Jews living in Damascus by proving that Jesus is the Christ, similar to the persecution of the early church in Acts 8:1-3.

How long after Saul's conversion did the Jews conspire against him?

The verse does not specify the exact number of days, but it says 'after many days had passed', indicating that some time had elapsed since Saul's encounter with Jesus on the road to Damascus, as described in Acts 9:1-22.

What can we learn from the Jews' reaction to Saul's preaching?

The Jews' reaction to Saul's preaching shows that persecution can arise when we boldly proclaim the Gospel, as Jesus warned in Matthew 10:22 and Matthew 24:9, but it also shows that God is with us and will empower us to endure, as seen in Acts 9:22 where Saul was empowered all the more.

How does this verse relate to the rest of the book of Acts?

This verse is part of the larger narrative of the early Christian church in the book of Acts, which describes the spread of Christianity and the persecution that often accompanied it, as seen in Acts 8:1-3 and Acts 11:19-21, and it sets the stage for Saul's escape and continued ministry in Acts 9:25-31 and beyond, such as his missionary journeys in Acts 13-14 and Acts 15-18.

Reflection Questions

  1. What are some ways that I can boldly proclaim the Gospel like Saul, even in the face of opposition or persecution?
  2. How can I trust God to empower me, like He did Saul, when I am facing challenges or threats in my own life?
  3. What are some ways that I can be a source of encouragement and support to others who are facing persecution or hardship, like the disciples who helped Saul escape in Acts 9:25?
  4. How can I balance the need to be bold and courageous in my faith with the need to be wise and prudent in the face of danger or opposition, as seen in Acts 9:23-25?

Gill's Exposition on Acts 9:23

And after that many days were fulfilled,.... This phrase is used by the Septuagint on Exodus 2:11 for a considerable length of time, for many years.

Jamieson-Fausset-Brown on Acts 9:23

And after that many days were fulfilled, the Jews took counsel to kill him: And after that many days were fulfilled.

Matthew Poole's Commentary on Acts 9:23

Many days; God would not presently expose him to conflicts, but inure him to suffer by degrees; as also it pleased God to spare him so long nigh unto that place where he had wrought so great a miracle for him, the sense of which might the more be upon himself and others also; for he continued here three years, excepting only a journey into Arabia, as may be seen, ,18.

Trapp's Commentary on Acts 9:23

23 And after that many days were fulfilled, the Jews took counsel to kill him: Ver. 23. And after many days] sc. After three years. So long he had to settle, ere God called him forth to suffer. The skilful armourer trieth not an ordinary piece with musket shot. The wise lapidary brings not his softer stones to the stithy: the good husbandman turns not the wheel upon his cummin, nor his flail upon his vetches, Isaiah 28:25. ημεραιικαναι diebus sufficientibus. The bean-like fruit of various species of the leguminous plant Vicia. �D

Ellicott's Commentary on Acts 9:23

(23) After that many days were fulfilled.—We learn from the more definite statement in Galatians 1:18 that these few words cover a period of otherwise unrecorded work, extending over a period of three years. That period must have witnessed the growth of a Christian society at Damascus, with an order of discipline and worship based on the outlines of that at Jerusalem. It follows, however, from the subsequent history that, as yet, Gentile converts were not admitted to the Church as such. The special mission to them came later on (comp. Acts 22:21), and it was natural that one, with the intense affection for his brethren according to the flesh which characterised St. Paul (Romans 10:1), should, till that mission came, have given himself mainly, or even exclusively, to the work of labouring for their conversion. It is probable, however, from the bitter antagonism of the Jews, that his teaching had already pointed to the breaking down of “the middle wall of partition” (Ephesians 2:14), and the passing away of all on which they had prided themselves as being their exclusive privileges. From the first it might almost seem as if Stephen had risen from the dead, and was living again in the spirit and power of his persecutor.

Adam Clarke's Commentary on Acts 9:23

Verse 23. And after that many days were fulfilled] What follows relates to transactions which took place about three years after his conversion, when he had come a second time to Damascus, after having been in Arabia. See Galatians 1:17-18. What he did in Arabia we know not; he probably preached Christ in different Jewish synagogues; but with what fruit we are not told. St. Luke, who could not have been ignorant of this part of his history, passes it over in silence; and any assertion, at this distance of time, relative to his employment in Arabia for those three years, must be both foolish and impertinent.

Cambridge Bible on Acts 9:23

23–25. A Plot against Saul’s Life. His Flight from Damascus23. And after that [when] many days were fulfilled] As the visit to Jerusalem mentioned in Acts 9:26 seems to follow closely upon the events narrated in Acts 9:25, and as that visit was not made till after the retirement into Arabia of which St Paul speaks (Galatians 1:17-18) thus: “Neither went I up to Jerusalem to them that were Apostles before me, but I went into Arabia and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter,” we must place the visit to Arabia between the events recorded in Acts 9:22 and the fresh narration which commences in this verse. St Luke has marked, as it seems, the two periods as distinct by calling one time of residence “certain days,” and the other “many days.” The following seems to have been the order of events. Saul preached for “certain days” in Damascus immediately after his conversion. He then made his journey into Arabia, either for preaching or for retirement and spiritual communion, after which he made a second visit to Damascus, on which latter occasion his enemies sought to take his life. This latter visit is here spoken of as lasting “many days.” The words thus translated are used in several places of the Acts; as in this chapter, Acts 9:43, of the stay made by Peter at Joppa after the raising of Dorcas; also Acts 18:18, of the time, “a good while,” which St Paul spent in Corinth after he had been brought before Gallio; and in Acts 27:7 of the “many days” of slow sailing during the Apostle’s voyage to Rome. It is clear from these examples that the period covered by the words is very indefinite, but if we reckon the “three years” (Galatians 1:18) from Saul’s conversion, then the first and last times of residence in Damascus would be included in that period, and we need not then extend either the stay in Arabia or the duration of this later visit to Damascus over a great while, especially if we remember that, to a Jew, one whole year with the end of the preceding and the beginning of the succeeding one was counted for three years.the Jews took counsel to kill him] The deliberation and previous preparation implied in this expression are such as would take place, not among the people who were “confounded” by Saul’s first preaching, but when they had become enraged against him after his second visit, when his words would be even more full of power than before, by reason of the time spent in preaching in Arabia, or more probably in spiritual communion to prepare himself for the labours which God had set before him.

Barnes' Notes on Acts 9:23

And after that many days ... - How long a time elapsed before this is not recorded in this place, but it is evident that the writer means to signify that a considerable time intervened.

Whedon's Commentary on Acts 9:23

23. Many days—Few would suspect here how many these days were. Yet we find that in 1 Kings 1:38-39, many days amounted to three years.

Sermons on Acts 9:23

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Andrew Strom My Personal Wilderness by Andrew Strom In this sermon, the speaker emphasizes the importance of being watchful for the moment when God's promises will be fulfilled. They encourage listeners not to lose hope or give up i
Stephen Kaung The Heavenly Vision Part 3 by Stephen Kaung In this sermon, the preacher emphasizes that heavenly vision is not just something to see, but something to live. It is a calling from God that requires a response and action. The
Svend Christensen Two Men Chiefs of Sinners Manasseh and Saul by Svend Christensen In this sermon, the preacher discusses the story of Saul, who later became the apostle Paul. Saul was initially a persecutor of Christians, but he had a life-changing encounter wit
Donald S. Whitney Silence and Solitude by Donald S. Whitney Donald S. Whitney preaches on the importance of silence and solitude in the Christian life, drawing examples from Moses, the Apostle Paul, and Jesus Christ. He emphasizes the need
Zac Poonen The Word of God Divides Between Soul and Spirit by Zac Poonen Zac Poonen emphasizes the critical distinction between the soul and spirit as outlined in Hebrews 4:12, illustrating how many Christians today operate from a soulish perspective ra
Charles E. Cowman Proclaim What You Have Learned by Charles E. Cowman Charles E. Cowman preaches about how God often takes us into dark and challenging situations to reveal His secrets and truths to us. These moments of solitude and suffering are opp
David Wilkerson The Surrendered Life by David Wilkerson In this sermon, the preacher discusses the story of Saul's conversion on the road to Damascus. After encountering Jesus in a supernatural revelation, Saul is left blind and confuse

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