Kisah Para Rasul 6:5

6:5 The ¹  proposal pleased the entire group, so ²  they chose Stephen, a man full of faith and of the Holy Spirit, with ³  Philip, ⁴  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ⁵  from Antioch. ⁶ 

Kisah Para Rasul 8:5-8

8:5 Philip went down to the main city of Samaria ⁷  and began proclaiming ⁸  the Christ ⁹  to them. 8:6 The crowds were paying attention with one mind to what Philip said, ¹⁰  as they heard and saw the miraculous signs ¹¹  he was performing. 8:7 For unclean spirits, ¹²  crying with loud shrieks, were coming out of many who were possessed, ¹³  and many paralyzed and lame people were healed. 8:8 So there was ¹⁴  great joy ¹⁵  in that city.

[6:5]  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.

[6:5]  ² tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ³ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ⁴ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ⁵ tn Or “a proselyte.”

[6:5]  ⁶ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[8:5]  ⁷ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).

[8:5]  ⁸ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:5]  sn See the note on Christ in 2:31.

[8:6]  ¹⁰ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ¹¹ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:7]  ¹² sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ¹³ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ¹⁴ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ¹⁵ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.