Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹  They replied, ²  “No, we have not even ³  heard that there is a Holy Spirit.”

Kisah Para Rasul 8:15

8:15 These two ⁴  went down and prayed for them so that they would receive the Holy Spirit.

Kisah Para Rasul 8:17

8:17 Then Peter and John placed their hands on the Samaritans, ⁵  and they received the Holy Spirit. ⁶ 

Kisah Para Rasul 3:14

3:14 But you rejected ⁷  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ⁸  has testified ⁹  to them by giving them the Holy Spirit just as he did to us, ¹⁰ 

Kisah Para Rasul 20:23

20:23 except ¹¹  that the Holy Spirit warns ¹²  me in town after town ¹³  that ¹⁴  imprisonment ¹⁵  and persecutions ¹⁶  are waiting for me.

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ¹⁷  and so is the Holy Spirit whom God has given to those who obey ¹⁸  him.”

Kisah Para Rasul 8:19

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

Kisah Para Rasul 10:44

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ²⁰  all those who heard the message. ²¹ 

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, ²²  can he?” ²³ 

Kisah Para Rasul 11:15

11:15 Then as I began to speak, the Holy Spirit fell on ²⁴  them just as he did ²⁵  on us at the beginning. ²⁶ 

Kisah Para Rasul 19:6

19:6 and when Paul placed ²⁷  his hands on them, the Holy Spirit came ²⁸  upon them, and they began to speak ²⁹  in tongues and to prophesy. ³⁰ 

Kisah Para Rasul 1:16

1:16 “Brothers, ³¹  the scripture had to be fulfilled that the Holy Spirit foretold through ³²  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³³  your holy servant Jesus, whom you anointed, ³⁴ 

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ³⁵  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ³⁶  the land?

Kisah Para Rasul 13:2

13:2 While they were serving ³⁷  the Lord and fasting, the Holy Spirit said, “Set apart ³⁸  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 20:28

20:28 Watch out for ³⁹  yourselves and for all the flock of which ⁴⁰  the Holy Spirit has made you overseers, ⁴¹  to shepherd the church of God ⁴²  that he obtained ⁴³  with the blood of his own Son. ⁴⁴ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ⁴⁵  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁴⁶  through the prophet Isaiah

Kisah Para Rasul 21:11

21:11 He came ⁴⁷  to us, took ⁴⁸  Paul’s belt, ⁴⁹  tied ⁵⁰  his own hands and feet with it, ⁵¹  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ⁵²  to the Gentiles.’”

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ⁵³  help! This is the man who teaches everyone everywhere against our people, our law, ⁵⁴  and this sanctuary! ⁵⁵  Furthermore ⁵⁶  he has brought Greeks into the inner courts of the temple ⁵⁷  and made this holy place ritually unclean!” ⁵⁸ 

[19:2]  ¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ³ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[8:15]  ⁴ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[8:17]  ⁵ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ⁶ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[3:14]  ⁷ tn Or “denied,” “disowned.”

[15:8]  ⁸ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁹ tn Or “has borne witness.”

[15:8]  ¹⁰ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[20:23]  ¹¹ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ¹² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ¹³ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ¹⁴ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ¹⁵ tn Grk “bonds.”

[20:23]  ¹⁶ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[5:32]  ¹⁷ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹⁸ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

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

[10:44]  ²⁰ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ²¹ tn Or “word.”

[10:47]  ²² 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]  ²³ 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]  ²⁴ tn Or “came down on.”

[11:15]  ²⁵ 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]  ²⁶ 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.

[19:6]  ²⁷ tn Or “laid.”

[19:6]  ²⁸ 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]  ²⁹ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ³⁰ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[1:16]  ³¹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ³² tn Grk “foretold by the mouth of.”

[4:27]  ³³ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ³⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[5:3]  ³⁵ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ³⁶ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[13:2]  ³⁷ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ³⁸ tn Or “Appoint.”

[20:28]  ³⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁴⁰ tn Grk “in which.”

[20:28]  ⁴¹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ⁴² tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁴³ tn Or “acquired.”

[20:28]  ⁴⁴ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[28:25]  ⁴⁵ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁴⁶ tn Or “forefathers”; Grk “fathers.”

[21:11]  ⁴⁷ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁴⁸ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁴⁹ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ⁵⁰ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁵¹ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ⁵² tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:28]  ⁵³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ⁵⁴ sn The law refers to the law of Moses.

[21:28]  ⁵⁵ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ⁵⁶ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ⁵⁷ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ⁵⁸ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.