Acts 9:7–18

Footnotes

1. 14 The Greek term here is ἀνήρ (anēr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.
2. 15 That is, unable to speak because of fear or amazement. See ἐνεός.
3. 16 This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.
4. 17 Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
5. 18 He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
6. 19 Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
7. 20 Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
8. 21 The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33–39. Fasting was usually accompanied by reflective thought.
9. 22 Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
10. 23 The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).
11. 24 Grk “behold, I,” but this construction often means “here is/there is” (cf. ἰδού 2).
12. 25 The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
13. 26 The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best (𝔓74 א A 81 lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 𝔐. The order of words in , ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); notes that several place ονόματι before Ἀνανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. places the words in brackets, indicating doubts as to their authenticity. Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
14. 27 Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.
15. 28 The word “people” is not in the Greek text, but is implied.
16. 29 Grk “to bind.”
17. 30 The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
18. 31 Or “tool.”
19. 32 Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16–17).
20. 33 Or “because of my name.” ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (huper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
21. 34 Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epitheis) has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.
22. 35 Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
23. 36 Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).
24. 37 Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
25. 38 Grk “And immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
26. 39 The comparison to “scales” suggests a crusty covering which peeled away (cf. λεπίς 2).
27. 40 Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.