Acts 9:10

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.”

Acts 9:12

9:12 and he has seen in a vision ⁴  a man named Ananias come in and place his hands on him so that he may see again.”

Acts 10:3

10:3 About three o’clock one afternoon ⁵  he saw clearly in a vision an angel of God ⁶  who came in ⁷  and said to him, “Cornelius.”

Acts 10:19

10:19 While Peter was still thinking seriously about ⁸  the vision, the Spirit said to him, “Look! Three men are looking for you.

Acts 12:9

12:9 Peter ⁹  went out ¹⁰  and followed him; ¹¹  he did not realize that what was happening through the angel was real, ¹²  but thought he was seeing a vision.

Acts 16:9-10

16:9 A ¹³  vision appeared to Paul during the night: A Macedonian man was standing there ¹⁴  urging him, ¹⁵  “Come over ¹⁶  to Macedonia ¹⁷  and help us!” 16:10 After Paul ¹⁸  saw the vision, we attempted ¹⁹  immediately to go over to Macedonia, ²⁰  concluding that God had called ²¹  us to proclaim the good news to them.

Acts 18:9

18:9 The Lord said to Paul by a vision ²²  in the night, ²³  “Do not be afraid, ²⁴  but speak and do not be silent,

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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.

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).

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

⁴ 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.

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

⁵ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

⁶ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

⁷ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

⁸ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

⁹ tn Grk “And going out he followed.”

¹⁰ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

¹¹ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

¹² tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

¹³ tn Grk “And a.” 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.

¹⁴ tn The word “there” is not in the Greek text, but is implied.

¹⁵ tn The participle λέγων (legwn) is redundant and has not been translated.

¹⁶ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

¹⁷ sn Macedonia was the Roman province of Macedonia in Greece.

¹⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

¹⁹ tn Grk “sought.”

²⁰ sn Macedonia was the Roman province of Macedonia in Greece.

²¹ tn Or “summoned.”

²² sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

²³ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

²⁴ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).