CINXE.COM

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Acts 8:7 Commentaries: For in the case of many who had unclean spirits, they were coming out of them shouting with a loud voice; and many who had been paralyzed and lame were healed.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/acts/8-7.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/acts/8-7.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Acts 8:7</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../acts/8-6.htm" title="Acts 8:6">◄</a> Acts 8:7 <a href="../acts/8-8.htm" title="Acts 8:8">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">For unclean spirits, crying with loud voice, came out of many that were possessed <i>with them</i>: and many taken with palsies, and that were lame, were healed.</div><div id="jump">Jump to: <a href="/commentaries/alford/acts/8.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/acts/8.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/acts/8.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/acts/8.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/acts/8.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/acts/8.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/acts/8.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/acts/8.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/acts/8.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/acts/8.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/acts/8.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/acts/8.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/acts/8.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/acts/8.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/acts/8.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/acts/8.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/acts/8.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/acts/8.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/acts/8.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/acts/8.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/acts/7-59.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/acts/8.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/acts/8.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/acts/8.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/acts/8.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/acts/8.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/acts/8.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/acts/8.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/acts/8.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/acts/8.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/acts/8.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/acts/8.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/acts/8.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/acts/8.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/acts/8.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/acts/8.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/acts/8.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/acts/8.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/acts/8.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/acts/8.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/acts/8.htm">Ellicott's Commentary for English Readers</a></div>(7) <span class= "bld">For unclean spirits, crying with loud voice.</span>—The MSS. present several variations in the structure of the sentence, but they do not affect its meaning. The character of the “signs” agrees with those that are recorded in the Gospels. The “great cry,” partly, it may be, of agony, partly of exultation at deliverance, agrees with <a href="/mark/1-26.htm" title="And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.">Mark 1:26</a>; <a href="/luke/4-33.htm" title="And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,">Luke 4:33</a>.<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/acts/8.htm">Matthew Henry's Concise Commentary</a></div>8:5-13 As far as the gospel prevails, evil spirits are dislodged, particularly unclean spirits. All inclinations to the lusts of the flesh which war against the soul are such. Distempers are here named, the most difficult to be cured by the course of nature, and most expressive of the disease of sin. Pride, ambition, and desire after grandeur have always caused abundance of mischief, both to the world and to the church. The people said of Simon, This man is the great power of God. See how ignorant and thoughtless people mistake. But how strong is the power of Divine grace, by which they were brought to Christ, who is Truth itself! The people not only gave heed to what Philip said, but were fully convinced that it was of God, and not of men, and gave up themselves to be directed thereby. Even bad men, and those whose hearts still go after covetousness, may come before God as his people come, and for a time continue with them. And many wonder at the proofs of Divine truths, who never experience their power. The gospel preached may have a common operation upon a soul, where it never produced inward holiness. All are not savingly converted who profess to believe the gospel.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/acts/8.htm">Barnes' Notes on the Bible</a></div>For unclean spirits - See the notes on <a href="/matthew/4-24.htm">Matthew 4:24</a>.<p>Crying with loud voice - See the notes on <a href="/mark/1-26.htm">Mark 1:26</a>.<p>Palsies - See the notes on <a href="/matthew/4-24.htm">Matthew 4:24</a>. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/acts/8.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>6-8. the people with one accord gave heed to … Philip—the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on [1963]Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [Webster and Wilkinson].<div class="vheading2"><a href="/commentaries/poole/acts/8.htm">Matthew Poole's Commentary</a></div> <span class="bld">Unclean spirits, crying with loud voice; </span> this is frequently mentioned, as <span class="bld"><a href="/matthew/8-29.htm" title="And, behold, they cried out, saying, What have we to do with you, Jesus, you Son of God? are you come here to torment us before the time?">Matthew 8:29</a> <a href="/mark/1-26.htm" title="And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.">Mark 1:26</a> 3:11 5:8 <a href="/luke/4-41.htm" title="And devils also came out of many, crying out, and saying, You are Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.">Luke 4:41</a></span>, to show how doth these evil spirits are to be forbid and kept from tormenting and destroying of us; and they are called <span class="ital">unclean spirits, </span> because they delight in sin, and instigate men unto it, which is spiritual uncleanness, and defile the soul. <span class="p"><br /><br /></span><span class="bld">Taken with palsies, </span> and other diseases and infirmities: this was promised, <span class="bld"><a href="/mark/16-17.htm" title="And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;">Mark 16:17</a>,18</span>, that they which believe should cure in Christ’s name, or by his power. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/acts/8.htm">Gill's Exposition of the Entire Bible</a></div>For unclean spirits,.... Devils, so called because they were unclean themselves, defiled others, add delighted in impure persons and places; See Gill on <a href="/matthew/10-1.htm">Matthew 10:1</a>. <p>crying with loud voice; showing their unwillingness to remove, and the irresistibleness of divine power they could not withstand: <p>came out of many that were possessed with them; who had for a long time dwelt in them, and had greatly afflicted them: <p>and many taken with palsies, and that were lame, were healed; by Philip, in the name of Christ, through a word speaking, or by touching them, without making use of any means or medicines. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/acts/8.htm">Geneva Study Bible</a></div><span class="cverse2">For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/egt/acts/8.htm">Expositor's Greek Testament</a></div><a href="/acts/8-7.htm" title="For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.">Acts 8:7</a>. <span class="greekheb">πολλῶν γὰρ κ</span>.<span class="greekheb">τ</span>.<span class="greekheb">λ</span>.: if we accept reading in R.V. (see critical notes above), we must suppose that St. Luke passes in thought from the possessed to the unclean spirits by which they were possessed, and so introduces the verb <span class="greekheb">ἐξήρχοντο</span> (as if the unclean spirits were themselves the subject), whereas we should have expected that <span class="greekheb">ἐθεραπεύθησαν</span> would have followed after the first <span class="greekheb">πολλοί</span> as after the second, in the second clause of the verse. Blass conjectures that <span class="greekheb">ἄ</span> should be read before <span class="greekheb">βοῶντα</span>, which thus enables him, while retaining <span class="greekheb">ἐξήρχοντο</span>, to make <span class="greekheb">πολλοί</span> in each clause of the verse the subject of <span class="greekheb">ἐθεραπ</span>. One of the most striking phenomena in the demonised was that they lost at least temporarily their own self-consciousness, and became identified with the demon or demons, and this may account for St. Luke’s way of writing, as if he also identified the two in thought, Edersheim, <span class="ital">Jesus the Messiah</span>, i., 479, 647, ff. As a physician St. Luke must have often come into contact with those who had unclean spirits, and he would naturally have studied closely the nature of their disease. It is also to be noted that <span class="greekheb">πολλοί</span> with the genitive, <span class="greekheb">τῶν ἐχόντων</span> (not <span class="greekheb">πολλοὶ ἔχοντες</span>), shows that not all the possessed were healed, and if so, it is an indication of the truthfulness of the narrative. Moreover, St. Luke not only shows himself acquainted with the characteristics of demoniacal possession, <span class="ital">cf.</span> his description in <a href="/luke/8-27.htm" title="And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither stayed in any house, but in the tombs.">Luke 8:27</a>; <a href="/context/luke/9-38.htm" title="And, behold, a man of the company cried out, saying, Master, I beseech you, look on my son: for he is my only child....">Luke 9:38-39</a>, but he constantly, as in the passage before us, distinguishes it from disease itself, and that more frequently than the other Evangelists. Hobart draws special attention to <a href="/luke/6-17.htm" title="And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;">Luke 6:17</a>; <a href="/luke/8-4.htm" title="And when much people were gathered together, and were come to him out of every city, he spoke by a parable:">Luke 8:4</a>; <a href="/luke/13-32.htm" title="And he said to them, Go you, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.">Luke 13:32</a>, which have no parallels in the other Gospels, and <a href="/acts/19-12.htm" title="So that from his body were brought to the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.">Acts 19:12</a>. To which we may add <a href="/luke/4-40.htm" title="Now when the sun was setting, all they that had any sick with divers diseases brought them to him; and he laid his hands on every one of them, and healed them.">Luke 4:40</a>, <a href="/acts/5-16.htm" title="There came also a multitude out of the cities round about to Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.">Acts 5:16</a> (Wendt); see further on <a href="/acts/19-12.htm" title="So that from his body were brought to the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.">Acts 19:12</a>.—<span class="greekheb">βοῶντα</span>, <span class="ital">cf.</span> <a href="/mark/1-26.htm" title="And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.">Mark 1:26</a>, <a href="/luke/4-33.htm" title="And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,">Luke 4:33</a>.—<span class="greekheb">παραλελυμένοι</span>: St. Luke alone of the Evangelists uses the participle of <span class="greekheb">παραλύειν</span>, instead of <span class="greekheb">παραλυτικός</span>, the more popular word; and here again his usage is exactly what we should expect from a medical man acquainted with technical terms (Hobart, Zahn, Salmon), <span class="ital">cf.</span> <a href="/acts/9-33.htm" title="And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy.">Acts 9:33</a> and <a href="/luke/5-18.htm" title="And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.">Luke 5:18</a>; <a href="/luke/5-24.htm" title="But that you may know that the Son of man has power on earth to forgive sins, (he said to the sick of the palsy,) I say to you, Arise, and take up your couch, and go into your house.">Luke 5:24</a> (<span class="greekheb">παραλυτικῷ</span>, W.H[215] margin). Dr. Plummer, <span class="ital">St. Luke</span>, Introd., 65, points out that Aristotle, a physician’s son, has also this use of <span class="greekheb">παραλελυμένος</span> (<span class="ital">Eth. Nic.</span>, i., 13, 15), but he adds that its use in St. Luke may have come from the LXX, as in <span class="ital"><a href="/hebrews/12-12.htm" title="Why lift up the hands which hang down, and the feeble knees;">Hebrews 12:12</a></span>, where we have the word in a quotation from <a href="/isaiah/35-3.htm" title="Strengthen you the weak hands, and confirm the feeble knees.">Isaiah 35:3</a> (<span class="ital">cf.</span> also <a href="http://apocrypha.org/ecclesiasticus/25-23.htm" title="A wicked woman abateth the courage, maketh an heavy countenance and a wounded heart: a woman that will not comfort her husband in distress maketh weak hands and feeble knees.">Sir 25:23</a>). It may be added that the participle is also found in 3Ma 2:22, <span class="greekheb">καὶ τοῖς μέλεσι παραλελυμένον</span>, and <span class="ital">cf.</span> <a href="http://apocrypha.org/1_maccabees/9-15.htm" title="Who discomfited the right wing, and pursued them unto the mount Azotus.">1Ma 9:15</a>, where it is said of Alcimus, <span class="greekheb">καὶ παρελύθη</span>. But the most remarkable feature in St. Luke’s employment of the word is surely this, that in parallel passages in which St. Matthew and St. Mark have <span class="greekheb">παραλυτικός</span> he has <span class="greekheb">παραλελυμένος</span>, <span class="ital">cf.</span> <a href="/luke/5-18.htm" title="And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.">Luke 5:18</a>, <a href="/matthew/9-2.htm" title="And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said to the sick of the palsy; Son, be of good cheer; your sins be forgiven you.">Matthew 9:2</a>, <a href="/mark/2-3.htm" title="And they come to him, bringing one sick of the palsy, which was borne of four.">Mark 2:3</a>; in <a href="/luke/5-24.htm" title="But that you may know that the Son of man has power on earth to forgive sins, (he said to the sick of the palsy,) I say to you, Arise, and take up your couch, and go into your house.">Luke 5:24</a> this same distinction is also found in the Revisers’ text (but see W.H[216] above), when this verse is compared with <a href="/matthew/9-6.htm" title="But that you may know that the Son of man has power on earth to forgive sins, (then said he to the sick of the palsy,) Arise, take up your bed, and go to your house.">Matthew 9:6</a> and <a href="/mark/2-10.htm" title="But that you may know that the Son of man has power on earth to forgive sins, (he said to the sick of the palsy,)">Mark 2:10</a>.<span class="p"><br /><br /></span>[215] Westcott and Hort’s <span class="ital">The New Testament in Greek:</span> Critical Text and Notes.<span class="p"><br /><br /></span>[216] Westcott and Hort’s <span class="ital">The New Testament in Greek:</span> Critical Text and Notes.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/acts/8.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">7</span>. <span class="ital">For unclean spirits, crying with loud voice, came out of many that were possessed with them</span>] There are some variations in the Gk. Text of this clause, but the most authoritative text would give; <span class="ital">For from many of them which had unclean spirits they came out crying with a loud voice</span>. On unclean spirits cp. <a href="/acts/8-16.htm" title="(For as yet he was fallen on none of them: only they were baptized in the name of the Lord Jesus.)">Acts 8:16</a> note.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/acts/8.htm">Bengel's Gnomen</a></div><a href="/acts/8-7.htm" title="For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.">Acts 8:7</a>. <span class="greekheb">Πνεύματα</span>, <span class="ital">spirits</span>) The nominative: the accusative case must be understood after <span class="greekheb">τῶν ἐχόντων</span>, “<span class="ital">who were possessed with them</span>.” It is worthy of observation, that Luke in the Acts never employs the term <span class="ital">demons</span> (<span class="greekheb">δαιμόνια</span>) in speaking of those possessed; and yet he himself in the Gospel has employed the term oftener than the other Evangelists. From which one may infer, that the power of possession was feebler after the death of Christ. <a href="/1_john/3-8.htm" title="He that commits sin is of the devil; for the devil sins from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.">1 John 3:8</a>; <a href="/colossians/2-15.htm" title=" And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.">Colossians 2:15</a>; <a href="/hebrews/2-14.htm" title="For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;">Hebrews 2:14</a>.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/acts/8.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 7.</span> - From <span class="accented">many of those which had unclean spirits, they came out crying with a loud voice</span> for <span class="accented">unclean spirits, crying with loud voice, came out of many that were possessed with them</span>, A.V.; <span class="accented">that were palsied</span> for <span class="accented">taken with palsies</span>, A.V. <span class="cmt_word">From many of those</span>, etc. The R.T. is represented by the margin, but it is nonsense. The different rendering depends upon whether <span class="greek">πνεύματα</span> <span class="greek">ἀκάθατα</span> is taken as the subject to <span class="greek">ἐξήρχετο</span>, or as the object after <span class="greek">ἔχοντα</span>. In one case, <span class="greek">πνεύματα</span> or <span class="greek">αὐτά</span> must be understood after <span class="greek">ἐχόντων</span>, as in the A.V., which inserts <span class="accented">with them</span> in italics; in the other, the same word must be understood before <span class="greek">ἐξήρχετο</span>, as in the R.V., which inserts <span class="accented">they.</span> The latter construction seems right, but the sense is the same, and the A.V. is much the nearest rendering. <span class="cmt_word">That were palsied</span>. The purpose and effect of miracles is here clearly shown, to attract attention, and to evidence to the hearers and seers that the workers of miracles are God's messengers, and that the Word which they preach is God's Word. Acts 8:7<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/acts/8.htm">Vincent's Word Studies</a></div>Taken with palsies (παραλελυμένοι)<p>Rev., more neatly, palsied. See on <a href="/luke/5-18.htm">Luke 5:18</a>.<p>Were healed<p>See on <a href="/luke/5-15.htm">Luke 5:15</a>. <div class="vheading2">Links</div><a href="/interlinear/acts/8-7.htm">Acts 8:7 Interlinear</a><br /><a href="/texts/acts/8-7.htm">Acts 8:7 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/acts/8-7.htm">Acts 8:7 NIV</a><br /><a href="/nlt/acts/8-7.htm">Acts 8:7 NLT</a><br /><a href="/esv/acts/8-7.htm">Acts 8:7 ESV</a><br /><a href="/nasb/acts/8-7.htm">Acts 8:7 NASB</a><br /><a href="/kjv/acts/8-7.htm">Acts 8:7 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/acts/8-7.htm">Acts 8:7 Bible Apps</a><br /><a href="/acts/8-7.htm">Acts 8:7 Parallel</a><br /><a href="http://bibliaparalela.com/acts/8-7.htm">Acts 8:7 Biblia Paralela</a><br /><a href="http://holybible.com.cn/acts/8-7.htm">Acts 8:7 Chinese Bible</a><br /><a href="http://saintebible.com/acts/8-7.htm">Acts 8:7 French Bible</a><br /><a href="http://bibeltext.com/acts/8-7.htm">Acts 8:7 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../acts/8-6.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Acts 8:6"><img src="/left.png" name="lft" border="0" alt="Acts 8:6" /></a></div><div id="right"><a href="../acts/8-8.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Acts 8:8"><img src="/right.png" name="rght" border="0" alt="Acts 8:8" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>