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 

Kisah Para Rasul 3:21

3:21 This one ⁴  heaven must ⁵  receive until the time all things are restored, ⁶  which God declared ⁷  from times long ago ⁸  through his holy prophets.

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ⁹  your servant David our forefather, ¹⁰ 

‘Why do the nations ¹¹  rage, ¹² 

and the peoples plot foolish ¹³  things?

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ¹⁴  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ¹⁵  and so is the Holy Spirit whom God has given to those who obey ¹⁶  him.”

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹⁷  and the law. ¹⁸ 

Kisah Para Rasul 7:33

7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ¹⁹ 

Kisah Para Rasul 7:51

7:51 “You stubborn ²⁰  people, with uncircumcised ²¹  hearts and ears! ²²  You are always resisting the Holy Spirit, like your ancestors ²³  did!

Kisah Para Rasul 7:55

7:55 But Stephen, ²⁴  full ²⁵  of the Holy Spirit, looked intently ²⁶  toward heaven and saw the glory of God, and Jesus standing ²⁷  at the right hand of God.

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ²⁸  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 9:13

9:13 But Ananias replied, ²⁹  “Lord, I have heard from many people ³⁰  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 9:41

9:41 He gave ³¹  her his hand and helped her get up. Then he called ³²  the saints and widows and presented her alive.

Kisah Para Rasul 10:44-45

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ³³  all those who heard the message. ³⁴  10:45 The ³⁵  circumcised believers ³⁶  who had accompanied Peter were greatly astonished ³⁷  that ³⁸  the gift of the Holy Spirit ³⁹  had been poured out ⁴⁰  even on the Gentiles,

Kisah Para Rasul 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ⁴¹  can he?” ⁴² 

Kisah Para Rasul 11:15-16

11:15 Then as I began to speak, the Holy Spirit fell on ⁴³  them just as he did ⁴⁴  on us at the beginning. ⁴⁵  11:16 And I remembered the word of the Lord, ⁴⁶  as he used to say, ⁴⁷  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁴⁸ 

Kisah Para Rasul 16:6

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁴⁹  and Galatia, ⁵⁰  having been prevented ⁵¹  by the Holy Spirit from speaking the message ⁵²  in the province of Asia. ⁵³ 

Kisah Para Rasul 19:6

19:6 and when Paul placed ⁵⁴  his hands on them, the Holy Spirit came ⁵⁵  upon them, and they began to speak ⁵⁶  in tongues and to prophesy. ⁵⁷ 

[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.).

[3:21]  ⁴ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁵ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁶ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ⁷ tn Or “spoke.”

[3:21]  ⁸ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[4:25]  ⁹ tn Grk “by the mouth of” (an idiom).

[4:25]  ¹⁰ tn Or “ancestor”; Grk “father.”

[4:25]  ¹¹ tn Or “Gentiles.”

[4:25]  ¹² sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ¹³ tn Or “futile”; traditionally, “vain.”

[4:30]  ¹⁴ tn The miraculous nature of these signs is implied in the context.

[5:32]  ¹⁵ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹⁶ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[6:13]  ¹⁷ sn This holy place is a reference to the temple.

[6:13]  ¹⁸ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[7:33]  ¹⁹ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[7:51]  ²⁰ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ²¹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ²² tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ²³ tn Or “forefathers”; Grk “fathers.”

[7:55]  ²⁴ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ²⁵ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ²⁶ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ²⁷ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[8:19]  ²⁸ tn Or “ability”; Grk “authority.”

[9:13]  ²⁹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ³⁰ tn The word “people” is not in the Greek text, but is implied.

[9:41]  ³¹ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ³² tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[10:44]  ³³ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ³⁴ tn Or “word.”

[10:45]  ³⁵ tn Grk “And the.” 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.

[10:45]  ³⁶ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ³⁷ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ³⁸ tn Or “because.”

[10:45]  ³⁹ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ⁴⁰ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[10:47]  ⁴¹ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ⁴² tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[11:15]  ⁴³ tn Or “came down on.”

[11:15]  ⁴⁴ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ⁴⁵ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ⁴⁶ 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]  ⁴⁷ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁴⁸ sn John…Spirit. This remark repeats Acts 1:5.

[16:6]  ⁴⁹ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁵⁰ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ⁵¹ tn Or “forbidden.”

[16:6]  ⁵² tn Or “word.”

[16:6]  ⁵³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:6]  ⁵⁴ tn Or “laid.”

[19:6]  ⁵⁵ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁵⁶ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁵⁷ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.