Acts 9

behold
The interjection ἰδοὺ (idou) usually functions to arrest the attention of the reader and alert that something of great importance is about to occur. Here, the Lord is emphatically calling Ananias’ attention to Saul, as this will be a very important turning point in Saul’s life within God’s redemptive plan and the progress of the gospel.

My name
Much emphasis is put on the name of Jesus in the book of Acts (cf. 2:21, 38; 3:6, 16; 4:10, 12, 17, 18, 30; 5:28, 40, 41; 8:12, 16; 9:14, 15, 21, 27, 28; 10:43, 48; 15:14, 17, 26; 16:18; 19:5, 13, 17; 21:13; 22:16; 26:9). Translating the phrase τοῦ ὀνόματός μου (tou onomatos mou) here literally as “My name” rather than something like “My name’s sake” keeps the proper emphasis on the name itself.

that is Jesus
The word order in the Greek is appositional—”Lord” (κύριος; kyrios) and “Jesus” (Ἰησοῦς; Iēsous) are both subjects in the sentence, with the latter explaining the former term. The word order reinforces that the Lord—Yahweh—is Jesus.

this One
The phrase “this One” translates the relative pronoun οὗτός (houtos), pointing back through “this name” in verse 21 to “Jesus” in verse 20. This is easily recognizable without supplying Jesus’ name in italics here, so the phrase is rendered literally. Luke’s use of “this One” functions as an emphatic pointer, as if to clearly answer the question, “Who is the Christ?”. Paul is proving that it is “this One,” even whom he had been persecuting not long previously.

the Christ
“The Christ” (ὁ χριστὸς; ho christos; “the Anointed One”) is the Greek expression of the Hebrew הַמָּשִׁיחַ (ha-mashiach; “the Messiah” or “the Anointed One”). Thus, here, Paul is proving that Jesus is the promised Messiah of the Old Testament, the Anointed One of God.

encouragement
The word παράκλησις (paraklēsis) is translated as “encouragement” here to maintain consistency with its meaning elsewhere in Acts where it it used in connection with Barnabas, the “Son of Encouragement” (υἱὸς παρακλήσεως; huios paraklēseōs; cf. 4:36). Here, it is also used within the context of Barnabas’ ministry, as he had just taken Paul to the apostles, bringing the news of Paul’s conversion (v. 27). His ministry was one of the many ways by which the church enjoyed the encouragement of the Holy Spirit.

Now it happened
The phrase “Now it happened” translates the formulaic introductory phrase Ἐγένετο δὲ (egeneto de). Though less common than its counterpart, καὶ ἐγένετο (kai egeneto), this phrase functions in a similar fashion when occurring at the outset of a literary unit. Furthermore, this phrase occurs more frequently in the middle of a story, drawing the reader’s attention to a point of emphasis the author makes, or operates as a pause in the flow of the story. Here, it serves to shift the scene from Paul to Peter.

full of good works
The phrase “full of good works” literally renders πλήρης ἔργων ἀγαθῶν (plērēs ergōn agathōn). While some translations render this with something like “abounding with deeds of kindness” or “always doing good,” the literal rendering preserves the word picture of something being so full that it naturally spills over often. Thus, the translation “full of good works” conveys the idea properly while maintaining Luke’s creative imagery as well.

pleading
The term παρακαλέω (parakaleō) is consistently translated as “plead” to maintain distinction from the stronger term ὀρκίζω (horkizō), which is used in oaths and rendered as “implore” (cf. note for Mark 5:7). The use of this word, on one hand, is often directed toward one seen as having greater power, authority, or ability than the one pleading, and on the other demonstrates the desperation or desire that the outcome be accomplished. Here, the disciples sent delegates to plead with Peter because they saw his Spirit-given healing ability desperately wanted God’s help through him. Their decision to place Tabitha’s body in an upper room (a rather uncustomary alternative to immediate burial in a tomb) demonstrates that they believed Peter had the ability because of the Spirit to bring her to life again (note two other upper room resurrections in 1 Kings 17:17–24 and 2 Kings 4:18–37; cf. also Acts 20:8–10)! Thus, they were pleading with him to come quickly.

crying
“Crying” is the consistent gloss for the term κλαίω (klaiō). In context, the gloss (along with several other indicators) ties this passage back to Jesus’ raising of Jairus’ daughter in Luke 8:52, of which Peter was a witness. Now, as Jesus’ apostle, Peter is doing much the same thing, and a reader of Luke-Acts would see the similar rhythms in the two stories.

Tabitha, arise
Peter’s words here, “Tabitha, arise,” are remarkably similar to Jesus’ words to resurrect the daughter of Jairus in Mark 5:41, “‘Talitha kum!’ (Which translated means, ‘Little girl, I say to you, arise!’).” As Peter was present at the moment when Jesus raised Jairus’ daughter, and would have heard these words, perhaps he was thinking of that instant when he commanded Tabitha to arise. After all, the Aramaic word for “little girl,” “Talitha,” is quite similar to Dorcas’ Aramaic name, Tabitha. Peter simply repeats Jesus’ words, replacing “Talitha” with “Tabitha” here, demonstrating that it is Jesus’ own power, given through His Spirit, which can resurrect the dead.

And it happened
Refer to the discussion on verse 32 above. In this context, it serves as a transitionary phrase, concluding the incident of Tabitha’s resurrection previously and leading into the account of Peter’s vision subsequently.