Acts 8:7

8:7 For unclean spirits, ¹  crying with loud shrieks, were coming out of many who were possessed, ²  and many paralyzed and lame people were healed.

Acts 9:42

9:42 This became known throughout all ³  Joppa, and many believed in the Lord. ⁴ 

Acts 19:18

19:18 Many of those who had believed came forward, ⁵  confessing and making their deeds known. ⁶ 

Acts 4:4

4:4 But many of those who had listened to ⁷  the message ⁸  believed, and the number of the men ⁹  came to about five thousand.

Acts 17:12

17:12 Therefore many of them believed, along with quite a few ¹⁰  prominent ¹¹  Greek women and men.

Acts 18:8

18:8 Crispus, the president of the synagogue, ¹²  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹³  believed and were baptized.

Acts 13:43

13:43 When the meeting of the synagogue ¹⁴  had broken up, ¹⁵  many of the Jews and God-fearing proselytes ¹⁶  followed Paul and Barnabas, who were speaking with them and were persuading ¹⁷  them ¹⁸  to continue ¹⁹  in the grace of God.

[8:7]  ¹ 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]  ² tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[9:42]  ³ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ⁴ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[19:18]  ⁵ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ⁶ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[4:4]  ⁷ tn Or “had heard.”

[4:4]  ⁸ tn Or “word.”

[4:4]  ⁹ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[17:12]  ⁹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ¹⁰ tn Or “respected.”

[18:8]  ¹¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹² tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[13:43]  ¹³ sn See the note on synagogue in 6:9.

[13:43]  ¹⁴ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ¹⁵ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹⁶ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹⁷ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹⁸ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.