Kisah Para Rasul 9:10-17

9:10 Now there was a disciple in Damascus named Ananias. The ¹  Lord ²  said to him in a vision, “Ananias,” and he replied, “Here I am, ³  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁴  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ⁵  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ⁶  “Lord, I have heard from many people ⁷  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ⁸  all who call on your name!” ⁹  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁰  to carry my name before Gentiles and kings and the people of Israel. ¹¹  9:16 For I will show him how much he must suffer for the sake of my name.” ¹²  9:17 So Ananias departed and entered the house, placed ¹³  his hands on Saul ¹⁴  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹⁵  has sent me so that you may see again and be filled with the Holy Spirit.” ¹⁶ 

Kisah Para Rasul 22:10

22:10 So I asked, ¹⁷  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁸  and go to Damascus; there you will be told about everything ¹⁹  that you have been designated ²⁰  to do.’

Kisah Para Rasul 22:12-16

22:12 A man named Ananias, ²¹  a devout man according to the law, ²²  well spoken of by all the Jews who live there, ²³  22:13 came ²⁴  to me and stood beside me ²⁵  and said to me, ‘Brother Saul, regain your sight!’ ²⁶  And at that very moment ²⁷  I looked up and saw him. ²⁸  22:14 Then he said, ‘The God of our ancestors ²⁹  has already chosen ³⁰  you to know his will, to see ³¹  the Righteous One, ³²  and to hear a command ³³  from his mouth, 22:15 because you will be his witness ³⁴  to all people ³⁵  of what you have seen and heard. 22:16 And now what are you waiting for? ³⁶  Get up, ³⁷  be baptized, and have your sins washed away, ³⁸  calling on his name.’ ³⁹ 

[9:10]  ¹ tn 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.

[9:10]  ² sn 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).

[9:10]  ³ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ⁴ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ⁵ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc 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 Ï. The order of words in NA²⁷, 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”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss 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. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:13]  ⁶ sn 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.

[9:13]  ⁷ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ⁸ tn Grk “to bind.”

[9:14]  ⁹ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ¹⁰ tn Or “tool.”

[9:15]  ¹¹ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ¹² tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ¹³ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") 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.

[9:17]  ¹⁴ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹⁵ tn 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”).

[9:17]  ¹⁶ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[22:10]  ¹⁷ tn Grk “So I said.”

[22:10]  ¹⁸ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ¹⁹ tn Grk “about all things.”

[22:10]  ²⁰ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[22:12]  ²¹ tn Grk “a certain Ananias.”

[22:12]  ²² sn The law refers to the law of Moses.

[22:12]  ²³ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:13]  ²⁴ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁵ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁶ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ²⁷ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ²⁸ tn Grk “I looked up to him.”

[22:14]  ²⁹ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ³⁰ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ³¹ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ³² sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³³ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ³⁴ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ³⁵ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ³⁶ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ³⁷ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ³⁸ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ³⁹ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.