Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ¹  among the people.

Kisah Para Rasul 8:4-8

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria ²  and began proclaiming ³  the Christ ⁴  to them. 8:6 The crowds were paying attention with one mind to what Philip said, ⁵  as they heard and saw the miraculous signs ⁶  he was performing. 8:7 For unclean spirits, ⁷  crying with loud shrieks, were coming out of many who were possessed, ⁸  and many paralyzed and lame people were healed. 8:8 So there was ⁹  great joy ¹⁰  in that city.

Kisah Para Rasul 8:12-13

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹¹  and the name of Jesus Christ, ¹²  they began to be baptized, ¹³  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ¹⁴  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ¹⁵ 

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ¹⁶  that ¹⁷  God anointed him with the Holy Spirit and with power. He ¹⁸  went around doing good and healing all who were oppressed by the devil, ¹⁹  because God was with him. ²⁰ 

Kisah Para Rasul 14:3

14:3 So they stayed there ²¹  for a considerable time, speaking out courageously for the Lord, who testified ²²  to the message ²³  of his grace, granting miraculous signs ²⁴  and wonders to be performed through their hands.

Kisah Para Rasul 19:8-12

Paul Continues to Minister at Ephesus

19:8 So Paul ²⁵  entered ²⁶  the synagogue ²⁷  and spoke out fearlessly ²⁸  for three months, addressing ²⁹  and convincing ³⁰  them about the kingdom of God. ³¹  19:9 But when ³²  some were stubborn ³³  and refused to believe, reviling ³⁴  the Way ³⁵  before the congregation, he left ³⁶  them and took the disciples with him, ³⁷  addressing ³⁸  them every day ³⁹  in the lecture hall ⁴⁰  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ⁴¹  both Jews and Greeks, heard the word of the Lord. ⁴² 

The Seven Sons of Sceva

19:11 God was performing extraordinary ⁴³  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ⁴⁴  were brought ⁴⁵  to the sick, their diseases left them and the evil spirits went out of them. ⁴⁶ 

[6:8]  ¹ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[8:5]  ² 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]  ³ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ⁴ 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]  ⁵ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ⁹ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ¹⁰ 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.

[8:12]  ¹¹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹³ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ¹⁴ tn Or “he kept close company with.”

[8:13]  ¹⁵ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[10:38]  ¹⁶ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁷ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹⁸ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹⁹ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ²⁰ sn See Acts 7:9.

[14:3]  ²¹ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ²² sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²³ tn Grk “word.”

[14:3]  ²⁴ tn Here the context indicates the miraculous nature of the signs mentioned.

[19:8]  ²⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ²⁶ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ²⁷ sn See the note on synagogue in 6:9.

[19:8]  ²⁸ tn Or “boldly.”

[19:8]  ²⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ³⁰ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ³¹ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9]  ³² tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ³³ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ³⁴ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ³⁵ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ³⁶ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ³⁷ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ³⁸ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ³⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ⁴⁰ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10]  ⁴¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ⁴² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11]  ⁴³ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ⁴⁴ tn Or “skin” (the outer surface of the body).

[19:12]  ⁴⁵ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ⁴⁶ tn The words “of them” are not in the Greek text, but are implied.