Kisah Para Rasul 2:4

2:4 All ¹  of them were filled with the Holy Spirit, and they began to speak in other languages ²  as the Spirit enabled them. ³ 

Kejadian 41:38-39

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ⁴  one in whom the Spirit of God is present?” ⁵  41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ⁶  as you are!

Bilangan 11:17-25

11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it ⁷  all by yourself.

11:18 “And say to the people, ‘Sanctify yourselves ⁸  for tomorrow, and you will eat meat, for you have wept in the hearing ⁹  of the Lord, saying, “Who will give us meat to eat, ¹⁰  for life ¹¹  was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat. 11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days, 11:20 but a whole month, ¹²  until it comes out your nostrils and makes you sick, ¹³  because you have despised ¹⁴  the Lord who is among you and have wept before him, saying, “Why ¹⁵  did we ever come out of Egypt?”’”

11:21 Moses said, “The people around me ¹⁶  are 600,000 on foot; ¹⁷  but you say, ‘I will give them meat, ¹⁸  that they may eat ¹⁹  for a whole month.’ 11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?” 11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ²⁰  Now you will see whether my word to you will come true ²¹  or not!”

11:24 So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle. 11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses ²²  and put it on the seventy elders. When the Spirit rested on them, ²³  they prophesied, ²⁴  but did not do so again. ²⁵ 

Bilangan 27:18-19

27:18 The Lord replied ²⁶  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ²⁷  and lay your hand on him; ²⁸  27:19 set him ²⁹  before Eleazar the priest and before the whole community, and commission ³⁰  him publicly. ³¹ 

Ayub 32:7-8

32:7 I said to myself, ‘Age ³²  should speak, ³³ 

and length of years ³⁴  should make wisdom known.’

32:8 But it is a spirit in people,

the breath ³⁵  of the Almighty,

that makes them understand.

Yesaya 11:2-5

11:2 The Lord’s spirit will rest on him ³⁶  –

a spirit that gives extraordinary wisdom, ³⁷ 

a spirit that provides the ability to execute plans, ³⁸ 

a spirit that produces absolute loyalty to the Lord. ³⁹ 

11:3 He will take delight in obeying the Lord. ⁴⁰ 

He will not judge by mere appearances, ⁴¹ 

or make decisions on the basis of hearsay. ⁴² 

11:4 He will treat the poor fairly, ⁴³ 

and make right decisions ⁴⁴  for the downtrodden of the earth. ⁴⁵ 

He will strike the earth with the rod of his mouth, ⁴⁶ 

and order the wicked to be executed. ⁴⁷ 

11:5 Justice will be like a belt around his waist,

integrity will be like a belt around his hips. ⁴⁸ 

Yesaya 28:6

28:6 He will give discernment to the one who makes judicial decisions,

and strength to those who defend the city from attackers. ⁴⁹ 

Yesaya 28:26

28:26 His God instructs him;

he teaches him the principles of agriculture. ⁵⁰ 

Yesaya 28:1

The Lord Will Judge Samaria

28:1 The splendid crown of Ephraim’s drunkards is doomed, ⁵¹ 

the withering flower, its beautiful splendor, ⁵² 

situated ⁵³  at the head of a rich valley,

the crown of those overcome with wine. ⁵⁴ 

Kolose 1:8

1:8 who also told us of your love in the Spirit.

Efesus 5:18

5:18 And do not get drunk with wine, which ⁵⁵  is debauchery, ⁵⁶  but be filled by the Spirit, ⁵⁷ 

Yakobus 1:17

1:17 All generous giving and every perfect gift ⁵⁸  is from above, coming down ⁵⁹  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁶⁰ 

Yakobus 3:17-18

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁶¹  full of mercy and good fruit, ⁶²  impartial, and not hypocritical. ⁶³  3:18 And the fruit that consists of righteousness ⁶⁴  is planted ⁶⁵  in peace among ⁶⁶  those who make peace.

[2:4]  ¹ tn Grk “And all.” 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.

[2:4]  ² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[41:38]  ⁴ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ⁵ tn The rhetorical question expects the answer “No, of course not!”

[41:39]  ⁶ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[11:17]  ⁷ tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.

[11:18]  ⁸ tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.

[11:18]  ⁹ tn Heb “in the ears.”

[11:18]  ¹⁰ tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).

[11:18]  ¹¹ tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”

[11:20]  ¹² tn Heb “a month of days.” So also in v. 21.

[11:20]  ¹³ tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.

[11:20]  ¹⁴ sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord.

[11:20]  ¹⁵ tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”

[11:21]  ¹⁶ tn Heb “the people who I am in their midst,” i.e., among whom I am.

[11:21]  ¹⁷ tn The Hebrew sentence stresses the number. The sentence begins “600,000….”

[11:21]  ¹⁸ tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the Lord.

[11:21]  ¹⁹ tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.

[11:23]  ²⁰ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ²¹ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[11:25]  ²² tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ²³ tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

[11:25]  ²⁴ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

[11:25]  ²⁵ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

[27:18]  ²⁶ tn Or “said.”

[27:18]  ²⁷ sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

[27:18]  ²⁸ sn This symbolic act would indicate the transfer of leadership to Joshua.

[27:19]  ²⁹ tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”

[27:19]  ³⁰ tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.

[27:19]  ³¹ tn Heb “in their eyes.”

[32:7]  ³² tn Heb “days.”

[32:7]  ³³ tn The imperfect here is to be classified as an obligatory imperfect.

[32:7]  ³⁴ tn Heb “abundance of years.”

[32:8]  ³⁵ tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.

[11:2]  ³⁶ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

[11:4]  ⁴³ tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).

[11:4]  ⁴⁴ tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”

[11:4]  ⁴⁵ tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).

[11:4]  ⁴⁶ tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).

[11:4]  ⁴⁷ tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

[11:5]  ⁴⁸ tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.

[28:6]  ⁴⁹ tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security.

[28:26]  ⁵⁰ tn Heb “he teaches him the proper way, his God instructs him.”

[28:1]  ⁵¹ tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.

[28:1]  ⁵² tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.

[28:1]  ⁵³ tn Heb “which [is].”

[28:1]  ⁵⁴ tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkore ’efrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.

[5:18]  ⁵⁵ tn Grk “in which.”

[5:18]  ⁵⁶ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ⁵⁷ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”

[1:17]  ⁵⁸ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁵⁹ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁶⁰ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[3:17]  ⁶¹ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁶² tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁶³ tn Or “sincere.”

[3:18]  ⁶⁴ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ⁶⁵ tn Grk “is sown.”

[3:18]  ⁶⁶ tn Or “for,” or possibly “by.”