Acts 22:16

καὶ νῦν : so by St. Paul in Acts 20:22; Acts 20:25; Acts 26:6; Acts 16:37; Acts 13:11; also found in Acts 3:17; Acts 10:5, but no instances in Luke's Gospel of καὶ νῦν beginning a sentence, Hawkins, Horæ Synopticæ, p. 145. τί μέλλεις : only here in this sense in N.T., cf. 4Ma 6:23; 4Ma 9:1, and so often in classical Greek, Aesch., Prom., 36, etc. ἀναστὰς, see Acts 5:17. βάπτισαι : middle voice (so perhaps in 1 Corinthians 10:2, W.H [368] text, but passive in margin, as Blass), as a rule naturally in the passive, “to be baptised,” cf. Acts 9:18, but the convert in “getting baptised” was conceived as doing something for himself, not merely as receiving something (Simcox, Language of the N.T., pp. 97, 98), so apparently Blass, Gram., p. 182, or the middle may mean that he submitted himself to Christian Baptism, Bethge, p. 197, and Alford. ἀπόλουσαι : also middle, cf. Acts 2:38, and 1 Corinthians 6:11, the result of the submission to Baptism, Titus 3:5; Ephesians 5:26. ἐπικαλ., cf. p. 81, on the significance of the phrase. This calling upon the name of Christ, thus closely connected with Baptism and preceding it, necessarily involved belief in Him, Romans 10:14. There is no contradiction in the fact that the commission to the Apostleship here and in 9 comes from Ananias, whilst in 26 he is not mentioned at all, and the commission comes directly from the mouth of the Lord. It might be sufficient simply to say “quod quis per alium facit id ipse fecisse putatur,” but before the Roman governor it was likely enough that the Apostle should omit the name of Ananias and combine with the revelation at his conversion and with that made by Ananias other and subsequent revelations, cf. Acts 26:16-18. Festus might have treated the vision to Ananias with ridicule, Agrippa would not have been influenced by the name of a Jew living in obscurity at Damascus (Speaker's Commentary).

[368] Westcott and Hort's The New Testament in Greek: Critical Text and Notes.