Kisah Para Rasul 1:5

1:5 For ¹  John baptized with water, but you ²  will be baptized with the Holy Spirit not many days from now.”

Kisah Para Rasul 2:38-41

2:38 Peter said to them, “Repent, and each one of you be baptized ³  in the name of Jesus Christ ⁴  for ⁵  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁶  2:39 For the promise ⁷  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified ⁸  and exhorted them saying, “Save yourselves from this perverse ⁹  generation!” 2:41 So those who accepted ¹⁰  his message ¹¹  were baptized, and that day about three thousand people ¹²  were added. ¹³ 

Kisah Para Rasul 10:36-38

10:36 You know ¹⁴  the message ¹⁵  he sent to the people ¹⁶  of Israel, proclaiming the good news of peace ¹⁷  through ¹⁸  Jesus Christ ¹⁹  (he is Lord ²⁰  of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ²¹  10:38 with respect to Jesus from Nazareth, ²²  that ²³  God anointed him with the Holy Spirit and with power. He ²⁴  went around doing good and healing all who were oppressed by the devil, ²⁵  because God was with him. ²⁶ 

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ²⁷  as he used to say, ²⁸  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ²⁹ 

Kisah Para Rasul 19:4-5

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ³⁰  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus,

Kisah Para Rasul 19:18

19:18 Many of those who had believed came forward, ³¹  confessing and making their deeds known. ³² 

[1:5]  ¹ 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]  ² tn The pronoun is plural in Greek.

[2:38]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ⁷ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:40]  ⁸ tn Or “warned.”

[2:40]  ⁹ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:41]  ¹⁰ tn Or “who acknowledged the truth of.”

[2:41]  ¹¹ tn Grk “word.”

[2:41]  ¹² tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹³ tn Or “were won over.”

[10:36]  ¹⁴ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹⁵ tn Grk “the word.”

[10:36]  ¹⁶ tn Grk “to the sons.”

[10:36]  ¹⁷ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹⁸ tn Or “by.”

[10:36]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²⁰ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:37]  ²¹ tn Or “proclaimed.”

[10:38]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ sn See Acts 7:9.

[11:16]  ²⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ²⁸ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ²⁹ sn John…Spirit. This remark repeats Acts 1:5.

[19:4]  ³⁰ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:18]  ³¹ 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]  ³² 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.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.