The passage
      v1-2. Saul, having already persecuted the Christians in Jerusalem (cf. 8:3), now seeks to round up those believers (most probably of a Greek background, ie. Stephen's associates) who had escaped justice by fleeing to Damascus. The High Priest possessed delegated authority from the Roman government on Jewish internal affairs and therefore his "letters to the synagogues in Damascus" carried civil, as well as religious authority. The description of Christianity as "the Way" is a title given the movement by the members themselves. It is often understood as "the way of life" although most probably it meant "the way of salvation."
      v3-6. Nearing Damascus, Saul sees and hears Jesus in a flash of light, a radiance that blinds him. The rabbis described this type of experience as the "bath qol", the daughter of the voice, the heavenly echo. For Paul, it is the voice of the exalted Christ. Hard-headed seekers after the truth often need a megaphone to hear God's Word. For example, Sundar Sing, a Hindu mystic, reported both hearing and seeing Christ. "I have come to save you: you were praying to know the right way. Why do you not take it?"
      v7. Paul's companions saw the light, possibly heard a voice, but didn't see Christ, cf. 22:9. It's unclear what type of noise Paul's fellow travellers heard, but they certainly did recognized a supernatural event, although only Paul understood its meaning.
      v8-9. Blinded, Paul is led to Damascus where he stays three days, unable to eat or drink.
      v10-12. Ananias, most probably a native of Damascus and a converted Jew, is directed by the Lord to go and lay hands on Saul for healing.
      v13-14. Ananias had heard of Saul's persecution of the believers ("saints" = Jewish believers) in Jerusalem, as well as his visit to Damascus to arrest those of the Way, and is therefore somewhat puzzled by the Lord's command. The description of believers as "all who call on your (Jesus') name", is used to define believers as the ones who rest on Jesus as Lord and saviour; simply "those who believe in Jesus."
      v15-16. For this new believer, the Lord has a special task: to proclaim the gospel to the Gentiles, as well as the Jews. This ministry will not be fee of pain.
      v17. Ananias comes to the house of Judas in Straight Street and lays hands on Paul for healing; possibly also for the filling of the Holy Spirit, although it is more likely that Paul's authorizing and empowering for apostolic ministry automatically followed his healing. In Galatians, Paul reminds his readers that he was commissioned by no man other than Christ, 1:11f.
      v18-19a. Paul sees after something peels away from his eyes. He is baptized, presumably by Ananias. Having repented (turned to Christ), it is appropriate Paul should express his repentance outwardly in water baptism.

A great gifting
      The problem with the conversion of Paul is that we often compare it with our own conversion. Only on rare occasions do people confront Christ in a powerful way. Recently on an Australian TV programme called "True Stories", an old bikie spoke of his conversion. He claimed that Jesus actually spoke to him. He was such a tough bloke, a petty criminal and drug dealer, that his search for God could only ever come to an end in a face-to-face meeting with Jesus. Most of us just drift into faith. We search for God, find our search realized in the Bible stories about Jesus, and so rest secure in him. "Blessed are those who believe without seeing." Such a conversion is no less real than Paul's, it's just not as realistic.
      The focus of our passage for study is not so much Paul's conversion, but rather his apostolic appointment. Paul always marvelled at the kindness (grace) of God in appointing him as apostle to the Gentiles. "This man is my chosen instrument", says Jesus to Ananias. He is to proclaim the gospel to the Gentiles. This appointment is also not without power. Paul was "filled with the Holy Spirit", that is, he was empowered for service. He was given a job to do and the wherewithal to do it.
      Again, we may feel a little less than adequate when we compare our own "filling" with that of Paul's. Yet, in the end all service to the Lord is equal in his eyes; from the greatest to the least we all stand equal before our God. He equips us as he sees fit, and we but apply his "filling". In any case, the bigger the responsibility the greater the trouble. Paul "must suffer" for Christ. Most of us happily accept the little "filling" with the little pain.
      All who turn to Christ are to serve as a "chosen instrument", and so our task is to discern our gifts and seek to apply them under our Lord's authority and power.

v1
      The persecution of believers in Jerusalem seems focused on Greek speaking Jews (Hellenists - Jews of the dispersion) and so it is possible that they have fled Jerusalem and have now gathered themselves together in Damascus.
      eti adv. "meanwhile" - yet, still. Saul is still on his mission to suppress "the way." "Saul kept on threatening", CEV.
      empnewn (empnew) pres. part. "breathing out" - breathing. OT. language expressing the hissing breath between clenched teeth. We would use the image "breathing down the necks of the disciples", Peterson. The participle is possibly predicative, as NIV, the verb to-be being supplied, or attributive, "Saul, who still threatened persecution of the believers, went to the high priest.."
      apeilhV kai fonou gen. "murderous threats" - a threat and murder. Possibly a hendiadys where a single idea is expressed by two words joined by kai, but more likely the word "murder" is serving to modify "threat"; it was a "murderous threat". The genitive identifying the words as descriptive of the "breathing". "Murderous threats" is better than the CEV's literal "threatening to kill the Lord's followers." Execution was not on Paul's mind, suppression was.

v2
      Obviously the Sanhedrin exercised authority over the Synagogue in Damascus enabling Paul to apply disciplinary warrants against the believers there. One wonders to what extent the Sanhedrin had extradition rights under Roman law. Is this a first century example of "rendition", or are we dealing with in-house discipline limited to coercion, under the threat of excommunication?
      oJpwV "so that" - so that, in order that. Forming a purpose clause.
      ean + subj. "if [he found]" - Forming a conditional sentence, 3rd class, where the realization of the condition is a possibility; Paul probably will find some of "the way."
      tinaV "any [who belonged]" - certain persons. Intensifying the "any", "any at all."
      ontaV (eimi) pres. part. "who belonged" - The participle of the verb to-be is attributive so forming a relative clause, as NIV.
      thV oJdou (oV) "to the way" - of the way. In Acts, the term serves as the title for the Christian movement. "The way of salvation" is probably the sense carried by the term, reflecting the content of divine revelation which those "in the way" commit themselves to.
      dedemenouV (dew) perf. pas. part. acc. "as prisoners" - having been bound. The participle serves as the complement in a object complement double accusative construction; "that he might bring them (verb) to Jerusalem (accusative object) under arrest (accusative complement of the object)."

v3
      en tw/ + inf. "as" - in/as [he went]. The articular infinitive, with the preposition, forming a temporal clause, contemporaneous time. "When Saul had almost reached Damascus", CEV.
      auton eggizein (eggizw) acc. + inf. "he neared" - [it happened] he to came near. The accusative infinitive construction functions as the subject of "happened", "it" / his coming near, has happened. Barrett suggests the construction is Hebraic, such that Luke has chosen to write in Biblical style for the purpose of describing a theophany. "Suddenly", "light" and skyward orientation are all elements of a theophany.

v4
      Luke's construction of the story makes it quite clear that Paul realizes he is faced with a theophany, a direct revelation from God; he lies prostrate before the shining glory of God's presence. Paul clearly hears the divine message, but is confused because he is being told he is against God and his truth, when he believes he strives for God and his law.
      peswn (piptw) aor. part. "he fell [to the ground]" - having fallen. Participle of attendant circumstance identifying action accompanying the main verb "heard", so best translated as a finite verb joined to "heard" with "and", as NIV. "He prostrated himself and heard a voice speaking to him."
      legousan (legw) pres. part. "say" - saying. The participle is attributive, modifying the noun "voice"; "he heard a voice saying to him", Moffatt. None-the-less, the noun "voice" is genitive ("heard of a voice) in v7, but here it is accusative possibly suggesting that "say" is the complement of an object complement double accusative construction. It is possible that the accusative is used to imply that Paul did not see the speaker, but this is overly subtle.
      diwkeiV (diwkw) pres. "persecute [me]" - pursue, persecute. Usually understood to mean that by persecuting believers, Paul is persecuting Christ. To attack Christ's followers is to attack Christ. This idea is based on the theology of the body of Christ, but the persecution more likely serves as an affront to divine revelation. Paul was attacking the truth proclaimed by the disciples; to affront the truth, the Word, is to affront Christ.

v5
      Paul is fully aware he is in the presence of a divine personage, but unsure who exactly is speaking to him. In his self revelation, Jesus confirms the substance of the gospel (the death, resurrection, ascension and eternal reign of Christ), which truth Paul had been suppressing.
      tiV ei kurie "who are you, Lord?" - A general "sir" would miss the point, "Lord" is better.

v6
      alla "now" - but, and. Possibly adversative, in the sense of "but this is now the end of your opposition to my word, get up ....."; "but get up", Barclay. Barrett suggests it is more likely connective and best translated as an interjection, "well!", although adversative seems better.
      o[ ti "what" - which certain thing. An unusual construction since normally used in a direct question in NT., cf. BDF. 300. Culy suggests that although accented as a personal pronoun, it is actually the nominative singular article oJ, thus making the clause "the certain thing you must do" as the subject of "it will be told to you", the "it" being "the certain thing you must do." "Instructions will be given to you." Instructions concerning the healing of Paul's blindness, not instructions on what to believe. Luke maintains Paul's theological independence, a position strongly argued by Paul in Galatians.

v7
      oiJ sunodeuonteV (sundeuw) pres. part. "travelling with" - the ones travelling with. The participle is attributive, "the men, those travelling with / the men travelling with." Possibly Paul's assistants, or as was common at the time for security reasons, his travelling companions.
      akouonteV (akouw) part. "heard" - Here the verb is completed by an object in the genitive case, "heard [of] the sound (voice)". With this verb it is suggested that it takes on a special use in that when followed by a genitive it means to hear, but not understand, and when followed by an accusative it means to hear and understand. This is why the NIV translates "voice" with the word "sound" here. With this interpretation it is possible to deal with the conflict that exists with 22:9 where Paul says that the people with him did not hear the voice. Wallace 133, argues that the difference in case does not convey this distinction; so also Moule. Bruce suggests that the genitive should be read as Paul's voice, following an interpretation suggested by Chrysostom. The fellow travellers heard Paul speaking, but neither saw, nor heard, with whom he was speaking. Barrett suggests that although the language is unclear, Luke's point is clear enough; "all recognized a supernatural event, but only one understood its meaning."

v8
      Note the way Luke draws out the powerlessness of this once powerful man.
      hgerqh (egeirw) aor. pas. "got up" - was raised. The passive indicates that Paul "was helped up", Culy.
      anewgmenwn (anoigw) perf. pas. part. "when he opened" - having been opened [the eyes of him]. Genitive absolute forming a temporal clause, as NIV.
      ouden "[he could see] nothing" - He could no longer see Jesus, or he could no longer see, or both. Why is Paul now blind? Possibly punishment, although Conzelmann rejects this idea. Possibly simply shock, so Longenecker.

v9
      hn ... blepwn (blepw) pres. part. "he was blind" - he was not seeing. Imperfect verb to-be with the present participle forming the imperfect periphrastic, or predicative, modifying "he", the subject of the linking verb to-be, "he was not seeing" = "he was blind", BDF. 353.7.

v10
      oJramati (a atoV) "[in] a vision" - Presumably Ananias sees and hears the Lord (Jesus?). Given the following discourse, Ananias is a local believer rather than a refugee from the persecution in Jerusalem.

v11
      Note the mention of Paul's home town for the first time and his piety; he is praying. Judas is unknown.
      anastaV (anisthmi) aor. part. "-" - having arisen, got up [go]. The participle is imperatival, taking its force from the imperative verb "go". Probably designed to express haste in the going; "get going right now."
      thn kaloumenhn (kalew) pres. pas. part. "-" - [to the street] being called [straight]. The participle is attributive describing the noun "street". It was an east-west street running through Damascus, a main thoroughfare named today Derb el-Mastaqim. "Go to the street called Straight", Barclay.

v12
      en oJramati (a atoV) "in a vision" - A variant which Metzger regards as original. Note also the whole verse is missing from the Old Latin, although this is regarded as an accident of transcription.
      eiselqonta (eisercomai) aor. part. "come [and place]" - having entered [and having placed upon]. The participle, as with "having placed upon", is attributive modifying the proper noun Ananias. Paul is at this moment visualizing Ananias laying hands on him.
      oJpwV + subj. "to" - so that, in order that. Forming a purpose clause. Surely the laying on of hands serves as a symbol of prayer, here a prayer for healing, rather than Barrett's blessing. The proper basis of prayer is always the will of God, and Ananias is, on this occasion, fully aware of that will. "So that he may recover his sight", Barrett.

v13
      oJsa "and all" - as many as, as much as [evil things he did to your saints in Jerusalem]. Introducing a relative clause, "the many reports, which evils ...."
      toiV aJgioiV "the saints" - the holy ones. A common term in Acts for Christians, believers.

v14
      dhsai (dew) aor. inf. "to arrest" - to bind. The infinitive is epexegetic, explaining what Paul had come to do.
      touV epikaloumenouV (epikalew) pres. part. "who call on" - the ones calling upon. "Those who address Jesus as Lord", Bruce, possibly "everyone who believes in you", NCV.

v15
      moi (egw) dat. "[is] my [chosen instrument]" - [this one is a chosen instrument] to/for me. The dative is possibly possessive, as NIV, or instrumental, "I have chosen him (as the instrument) to be the means of bringing my name ..", Moffatt.
      skeuoV (oV) [chosen] instrument" - vessel, instrument, implement [of choice]. Barrett suggest a metaphorical usage, "Saul is one whom the Lord has singled out for special service."
      tou bastasai "to carry [my name]" - to bear [the name of me]. The sense is of communicating the gospel. Genitive articular infinitive, possible consecutive, expressing the result of Paul's calling, namely, he was chosen "with the result that he might take" the gospel to the Gentiles, or a final clause, expressing the purpose of his calling, namely, "in order to take" the gospel to the Gentiles, BDF. 400.
      twn eqnwn "the Gentiles" - The NIV reads the article, but it is probably not original, so "before nations and [their] kings."

v16
      egw "I" - Emphatic position, "I myself."
      gar "-" - for. Probably expressing cause/reason; "you Ananias, need not hesitate to perform the task I am giving you, for I myself will be personally engaged in it", Barrett.
      oJsa pro. "how much" - Here meaning "all"; "I will show him all that he must suffer", Barclay.
      paqein (pascw) aor. inf. "suffer" - to suffer. The infinitive is complementary (supplementary) completing the sense of "it is necessary to suffer". Luke is giving a short-hand descriptive of Paul's life as apostle to the Gentiles, which life will be revealed to Paul by the Lord prior to Ananias' visit, thus assuring Ananias' safety. Ananias is to heal Paul, not carry a message to him from the Lord.

v17
      epiqeiV (epitiqhmi) aor. part. "placing [his hands]" - having placed. The participle is probably attendant circumstance, expressing an action accompanying the main verb "said"; "he placed his hands on Saul and said." The laying on of hands is usually a sign (a visible expression) of supplicatory prayer, here presumably for healing (possibly also the filling/gift of the Holy Spirit).
      adelfe (oV) voc. "brother" - Ananias addresses Paul as a fellow believer, although the greeting could be to a fellow Jew.
      oJ ofqeiV (oJraw) pas. part. "[Jesus], who appeared" - the one having appeared. The participle is probably attributive, as NIV. Interestingly, the account doesn't tell us that Jesus actually visibly appeared to Paul, although later he does use the word "saw".
      en th/ oJdw/ "on the road" - in the way. Here the preposition en takes its common locative sense, located in the realm of. Here translated in English as "on".
      oJpwV + subj. "so that [you may see again and be filled with]" - so that, in order that. Serving to form a purpose clause, as NIV.
      pneumatoV aJgiou gen. "with the Holy Spirit" - of the Holy Spirit. Is the genitive instrumental (adverbial), "filled by the Holy Spirit, or is it a genitive of content (adjectival), "filled with the Holy Spirit"? In 1:5 en + the dative produces "baptized with/in/by the Holy Spirit", the NRSV offering the instrumental "by" as a possible translation. It is very likely that "baptized" (immersed) and "filled" have the same meaning for Luke, although many commentators dispute this. Given that the NT. teaches that the gift of the Holy Spirit, as of the personal reception and indwelling of the Spirit of Christ, is a promise to all who believe, there is good grounds for understanding Luke's "filled" to represent that reception of the Spirit. Yet, so often Luke's "filling" seems more like the spiritual equipping of a believer for some particular divine service, similar to the impermanent spiritual endowment of the Old Testament prophets. Often we read of the apostles being filled with the Spirit and preaching; they are filled and are then equipped to act. So, is Luke telling us that Paul, at this point in time, independent of the Jerusalem church and the apostles, is divinely authorized and equipped as apostle to the Gentiles? This may be supported by the fact that Luke does not mention speaking in tongues, as if is irrelevant to the issue at hand.

v18
      wJV lepideV (lepiV) "something like scales" - as scales, skins, flakes, flaky or skin-like substance. Referring to some substance, or something looking like a covering over the eyes, eg. a translucent skin. The comparison is unclear, so describing a situation which is "as/like" a skin being peeled from an onion, or where the substance covering the eyes came away "as/like" the skin of an onion comes away.
      apepesan (apopiptw) aor. "fell" - they fell [from the eyes]. The subject of the verb is not stated although NIV. etc. have "something like scales." "Things peeled away."
      autou "Saul's [eyes]" - his [eyes]. The position of this personal pronoun in the Gk. is unusual. Some commentators suggest it was added, but if so we would expect the word order, "from the eyes of him", rather than "of him from the eyes. Variants exist without this pronoun, but it is more likely that it was dropped because its position was viewed as unusual. Culy suggests it is a genitive complement of "fell", which together are in apposition to (standing beside and defining) the clause "from the eyes ...", so "they fell from him, that is, things fell from his eyes as peeled skins." "Something peeled away from his eyes, that is, translucent skins over his eyes peeled away, as it were, just like the skin of an onion peels away."
      ebaptisqh (baptizw) aor. pas. "he ... was baptized" - The passive indicating that probably Ananias does the honors, although in 22:16 the middle is used implying that Paul baptized himself. As the outward sign of repentance it was appropriate for Paul to be baptized at this point. The "got up", NIV., is redundant.