Yohanes 14:16-17

14:16 Then ¹  I will ask the Father, and he will give you another Advocate ²  to be with you forever – 14:17 the Spirit of truth, whom the world cannot accept, ³  because it does not see him or know him. But you know him, because he resides ⁴  with you and will be ⁵  in you.

Yohanes 14:26

14:26 But the Advocate, ⁶  the Holy Spirit, whom the Father will send in my name, will teach you ⁷  everything, ⁸  and will cause you to remember everything ⁹  I said to you.

Amsal 1:23

1:23 If only ¹⁰  you will respond ¹¹  to my rebuke, ¹² 

then ¹³  I will pour ¹⁴  out my thoughts ¹⁵  to you

and ¹⁶  I will make ¹⁷  my words known to you.

Yesaya 12:3

12:3 Joyfully you will draw water

from the springs of deliverance. ¹⁸ 

Yesaya 32:15

32:15 This desolation will continue until new life is poured out on us from heaven. ¹⁹ 

Then the desert will become an orchard

and the orchard will be considered a forest. ²⁰ 

Yesaya 44:3

44:3 For I will pour water on the parched ground ²¹ 

and cause streams to flow ²²  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

Yoel 2:28

An Outpouring of the Spirit

2:28 (3:1) ²³  After all of this ²⁴ 

I will pour out my Spirit ²⁵  on all kinds of people. ²⁶ 

Your sons and daughters will prophesy.

Your elderly will have revelatory dreams; ²⁷ 

your young men will see prophetic visions.

Lukas 3:16

3:16 John answered them all, ²⁸  “I baptize you with water, ²⁹  but one more powerful than I am is coming – I am not worthy ³⁰  to untie the strap ³¹  of his sandals. He will baptize you with the Holy Spirit and fire. ³² 

Lukas 24:49

24:49 And look, I am sending you ³³  what my Father promised. ³⁴  But stay in the city ³⁵  until you have been clothed with power ³⁶  from on high.”

Kisah Para Rasul 1:4-8

1:4 While he was with them, ³⁷  he declared, ³⁸  “Do not leave Jerusalem, ³⁹  but wait there ⁴⁰  for what my ⁴¹  Father promised, ⁴²  which you heard about from me. ⁴³  1:5 For ⁴⁴  John baptized with water, but you ⁴⁵  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ⁴⁶  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ⁴⁷  the times or periods that the Father has set by his own authority. 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 ⁴⁸  of the earth.”

Kisah Para Rasul 2:4

2:4 All ⁴⁹  of them were filled with the Holy Spirit, and they began to speak in other languages ⁵⁰  as the Spirit enabled them. ⁵¹ 

Kisah Para Rasul 2:17

2:17 ‘And in the last days ⁵²  it will be,’ God says,

‘that I will pour out my Spirit on all people, ⁵³ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ⁵⁴  in the name of Jesus Christ ⁵⁵  for ⁵⁶  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁵⁷ 

Kisah Para Rasul 4:31

4:31 When ⁵⁸  they had prayed, the place where they were assembled together was shaken, ⁵⁹  and they were all filled with the Holy Spirit and began to speak ⁶⁰  the word of God ⁶¹  courageously. ⁶² 

Roma 8:9

8:9 You, however, are not in ⁶³  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Efesus 1:13-14

1:13 And when ⁶⁴  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ⁶⁵  – you were marked with the seal ⁶⁶  of the promised Holy Spirit, ⁶⁷  1:14 who is the down payment ⁶⁸  of our inheritance, until the redemption of God’s own possession, ⁶⁹  to the praise of his glory.

Efesus 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

[14:16]  ¹ tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

[14:16]  ² tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

[14:17]  ³ tn Or “cannot receive.”

[14:17]  ⁴ tn Or “he remains.”

[14:17]  ⁵ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:26]  ⁶ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ⁷ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ⁸ tn Grk “all things.”

[14:26]  ⁹ tn Grk “all things.”

[1:23]  ¹⁰ tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.

[1:23]  ¹¹ tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).

[1:23]  ¹² sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”

[1:23]  ¹³ tn Heb “Behold!”

[1:23]  ¹⁴ tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.

[1:23]  ¹⁵ tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, dÿbaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).

[1:23]  ¹⁶ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[1:23]  ¹⁷ tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.

[12:3]  ¹⁸ tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”

[12:3]  sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor.

[32:15]  ¹⁹ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

[32:15]  ²⁰ sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

[44:3]  ²¹ tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ²² tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[2:28]  ²³ sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.

[2:28]  ²⁴ tn Heb “Now it will be after this.”

[2:28]  ²⁵ sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.

[2:28]  ²⁶ tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).

[2:28]  ²⁷ tn Heb “your old men will dream dreams.”

[3:16]  ²⁸ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ²⁹ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ³⁰ tn Grk “of whom I am not worthy.”

[3:16]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

[3:16]  ³¹ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ³² sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[24:49]  ³³ tn Grk “sending on you.”

[24:49]  ³⁴ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ³⁵ sn The city refers to Jerusalem.

[24:49]  ³⁶ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

[1:4]  ³⁷ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ³⁸ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴⁰ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁴¹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁴² tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁴³ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ⁴⁴ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ⁴⁵ tn The pronoun is plural in Greek.

[1:6]  ⁴⁶ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ⁴⁷ tn Grk “It is not for you to know.”

[1:8]  ⁴⁸ tn Or “to the ends.”

[2:4]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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.).

[2:17]  ⁵² sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ⁵³ tn Grk “on all flesh.”

[2:38]  ⁵⁴ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ⁵⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ⁵⁶ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁵⁷ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[4:31]  ⁵⁸ tn Grk “And when.” 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.

[4:31]  ⁵⁹ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁶⁰ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁶¹ tn Or “speak God’s message.”

[4:31]  ⁶² tn Or “with boldness.”

[8:9]  ⁶³ tn Or “are not controlled by the flesh but by the Spirit.”

[1:13]  ⁶⁴ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ⁶⁵ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ⁶⁶ tn Or “you were sealed.”

[1:13]  ⁶⁷ tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[1:14]  ⁶⁸ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  sn Down payment. The Greek word ἀρραβών (arrabwn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it is used also in 2 Cor 1:22 and 5:5). In the “already – not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).

[1:14]  ⁶⁹ tn Grk “the possession.”