Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ¹  that ²  God anointed him with the Holy Spirit and with power. He ³  went around doing good and healing all who were oppressed by the devil, ⁴  because God was with him. ⁵ 

Yesaya 11:2-3

11:2 The Lord’s spirit will rest on him ⁶  –

a spirit that gives extraordinary wisdom, ⁷ 

a spirit that provides the ability to execute plans, ⁸ 

a spirit that produces absolute loyalty to the Lord. ⁹ 

11:3 He will take delight in obeying the Lord. ¹⁰ 

He will not judge by mere appearances, ¹¹ 

or make decisions on the basis of hearsay. ¹² 

Yesaya 42:1

The Lord Commissions His Special Servant

42:1 ¹³ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ¹⁴  for the nations. ¹⁵ 

Yesaya 48:16

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ¹⁶  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ¹⁷ 

Yesaya 59:20-21

59:20 “A protector ¹⁸  comes to Zion,

to those in Jacob who repent of their rebellious deeds,” ¹⁹  says the Lord.

59:21 “As for me, this is my promise to ²⁰  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ²¹  says the Lord.

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ²²  me. ²³ 

He has commissioned ²⁴  me to encourage ²⁵  the poor,

to help ²⁶  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Matius 3:16

3:16 After ²⁷  Jesus was baptized, just as he was coming up out of the water, the ²⁸  heavens ²⁹  opened ³⁰  and he saw the Spirit of God descending like a dove ³¹  and coming on him.

Matius 12:28

12:28 But if I cast out demons by the Spirit of God, then the kingdom of God ³²  has already overtaken ³³  you.

Yohanes 1:16

1:16 For we have all received from his fullness one gracious gift after another. ³⁴ 

Yohanes 3:34

3:34 For the one whom God has sent ³⁵  speaks the words of God, for he does not give the Spirit sparingly. ³⁶ 

Wahyu 1:1

The Prologue

1:1 The revelation of Jesus Christ, ³⁷  which God gave him to show his servants ³⁸  what must happen very soon. ³⁹  He made it clear ⁴⁰  by sending his angel to his servant ⁴¹  John,

Wahyu 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁴²  I will permit ⁴³  him to eat from the tree of life that is ⁴⁴  in the paradise of God.’ ⁴⁵ 

Wahyu 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁴⁶  will in no way be harmed by the second death.’

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁴⁷  I will give him some of the hidden manna, and I will give him a white ⁴⁸  stone, ⁴⁹  and on that stone will be written a new name that no one can understand ⁵⁰  except the one who receives it.’

Wahyu 2:29

2:29 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:16

3:16 So because you are lukewarm, and neither hot nor cold, I am going ⁵¹  to vomit ⁵²  you out of my mouth!

Wahyu 3:13

3:13 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:22

3:22 The one who has an ear had better hear what the Spirit says to the churches.’”

[10:38]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ sn See Acts 7:9.

[11:2]  ⁶ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ⁷ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ⁸ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ⁹ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[11:3]  ¹⁰ tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

[11:3]  ¹¹ tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

[11:3]  ¹² tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

[42:1]  ¹³ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ¹⁴ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ¹⁵ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[48:16]  ¹⁶ tn Heb “from the time of its occurring.”

[48:16]  ¹⁷ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[59:20]  ¹⁸ tn Or “redeemer.” See the note at 41:14.

[59:20]  ¹⁹ tn Heb “and to those who turn from rebellion in Jacob.”

[59:21]  ²⁰ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ²¹ tn Heb “from now and on into the future.”

[61:1]  ²² tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ²³ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ²⁴ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²⁵ tn Or “proclaim good news to.”

[61:1]  ²⁶ tn Heb “to bind up [the wounds of].”

[3:16]  ²⁷ tn Here δέ (de) has not been translated.

[3:16]  ²⁸ tn Grk “behold the heavens.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[3:16]  ²⁹ tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  ³⁰ tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א¹ C D^s L W 0233 Ë^1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  ³¹ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[12:28]  ³² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:28]  ³³ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[1:16]  ³⁴ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[3:34]  ³⁵ tn That is, Christ.

[3:34]  ³⁶ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[1:1]  ³⁷ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ³⁸ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³⁹ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ⁴⁰ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ⁴¹ tn See the note on the word “servants” earlier in this verse.

[2:7]  ⁴² tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ⁴³ tn Or “grant.”

[2:7]  ⁴⁴ tn Or “stands.”

[2:7]  ⁴⁵ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:11]  ⁴⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:17]  ⁴⁷ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ⁴⁸ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ⁴⁹ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ⁵⁰ tn Or “know”; for the meaning “understand” see L&N 32.4.

[3:16]  ⁵¹ tn Or “I intend.”

[3:16]  ⁵² tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.