Acts 19:11

The Seven Sons of Sceva

19:11 God was performing extraordinary ¹  miracles by Paul’s hands,

Acts 4:7

4:7 After ²  making Peter and John ³  stand in their midst, they began to inquire, “By what power or by what name ⁴  did you do this?”

Acts 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ⁵  among the people.

Acts 4:33

4:33 With ⁶  great power the apostles were giving testimony ⁷  to the resurrection of the Lord Jesus, and great grace was on them all.

Acts 8:10

8:10 All the people, ⁸  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ⁹ 

Acts 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ¹⁰  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ¹¹ 

Acts 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹²  of the earth.”

Acts 2:22

2:22 “Men of Israel, ¹³  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹⁴  wonders, and miraculous signs ¹⁵  that God performed among you through him, just as you yourselves know –

Acts 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹⁶  why are you amazed at this? Why ¹⁷  do you stare at us as if we had made this man ¹⁸  walk by our own power or piety?

Acts 10:38

10:38 with respect to Jesus from Nazareth, ¹⁹  that ²⁰  God anointed him with the Holy Spirit and with power. He ²¹  went around doing good and healing all who were oppressed by the devil, ²²  because God was with him. ²³ 

[19:11]  ¹ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[4:7]  ² tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ³ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ⁴ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[6:8]  ³ 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.

[4:33]  ⁴ tn Grk “And with.” 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.

[4:33]  ⁵ tn Or “were witnessing.”

[8:10]  ⁵ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ⁶ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:13]  ⁶ tn Or “he kept close company with.”

[8:13]  ⁷ 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.

[1:8]  ⁷ tn Or “to the ends.”

[2:22]  ⁸ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁹ tn Or “miraculous deeds.”

[2:22]  ¹⁰ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[3:12]  ⁹ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ¹⁰ tn Grk “or why.”

[3:12]  ¹¹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[10:38]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ¹⁴ sn See Acts 7:9.