Amsal 1:23

1:23 If only ¹  you will respond ²  to my rebuke, ³ 

then ⁴  I will pour ⁵  out my thoughts ⁶  to you

and ⁷  I will make ⁸  my words known to you.

Yesaya 32:15

32:15 This desolation will continue until new life is poured out on us from heaven. ⁹ 

Then the desert will become an orchard

and the orchard will be considered a forest. ¹⁰ 

Yesaya 44:3-4

44:3 For I will pour water on the parched ground ¹¹ 

and cause streams to flow ¹²  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

44:4 They will sprout up like a tree in the grass, ¹³ 

like poplars beside channels of water.

Yesaya 59:19-21

59:19 In the west, people respect ¹⁴  the Lord’s reputation; ¹⁵ 

in the east they recognize his splendor. ¹⁶ 

For he comes like a rushing ¹⁷  stream

driven on by wind sent from the Lord. ¹⁸ 

59:20 “A protector ¹⁹  comes to Zion,

to those in Jacob who repent of their rebellious deeds,” ²⁰  says the Lord.

59:21 “As for me, this is my promise to ²¹  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ²²  says the Lord.

Yehezkiel 39:29

39:29 I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, ²³  declares the sovereign Lord.”

Yoel 2:28-29

An Outpouring of the Spirit

2:28 (3:1) ²⁴  After all of this ²⁵ 

I will pour out my Spirit ²⁶  on all kinds of people. ²⁷ 

Your sons and daughters will prophesy.

Your elderly will have revelatory dreams; ²⁸ 

your young men will see prophetic visions.

2:29 Even on male and female servants

I will pour out my Spirit in those days.

Kisah Para Rasul 2:17

2:17 ‘And in the last days ²⁹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ³⁰ 

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 2:33

2:33 So then, exalted ³¹  to the right hand ³²  of God, and having received ³³  the promise of the Holy Spirit ³⁴  from the Father, he has poured out ³⁵  what you both see and hear.

Kisah Para Rasul 10:45

10:45 The ³⁶  circumcised believers ³⁷  who had accompanied Peter were greatly astonished ³⁸  that ³⁹  the gift of the Holy Spirit ⁴⁰  had been poured out ⁴¹  even on the Gentiles,

Kisah Para Rasul 11:15

11:15 Then as I began to speak, the Holy Spirit fell on ⁴²  them just as he did ⁴³  on us at the beginning. ⁴⁴ 

Titus 3:5-6

3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ⁴⁵  through Jesus Christ our Savior.

[1:23]  ¹ 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]  ² tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).

[1:23]  ³ 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]  ⁴ tn Heb “Behold!”

[1:23]  ⁵ 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]  ⁶ 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]  ⁷ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[1:23]  ⁸ tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.

[32:15]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ¹² tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[44:4]  ¹³ tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsa^a supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.

[59:19]  ¹⁴ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ¹⁵ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ¹⁶ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ¹⁷ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ¹⁸ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[59:20]  ¹⁹ tn Or “redeemer.” See the note at 41:14.

[59:20]  ²⁰ tn Heb “and to those who turn from rebellion in Jacob.”

[59:21]  ²¹ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ²² tn Heb “from now and on into the future.”

[39:29]  ²³ sn See Ezek 11:19; 37:14.

[2:28]  ²⁴ 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]  ²⁵ tn Heb “Now it will be after this.”

[2:28]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Heb “your old men will dream dreams.”

[2:17]  ²⁹ 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]  ³⁰ tn Grk “on all flesh.”

[2:33]  ³¹ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ³² sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³³ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁴ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ³⁵ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[10:45]  ³⁶ 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]  ³⁷ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ³⁸ 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]  ³⁹ tn Or “because.”

[10:45]  ⁴⁰ 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]  ⁴¹ 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.

[11:15]  ⁴² tn Or “came down on.”

[11:15]  ⁴³ 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]  ⁴⁴ 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.

[3:6]  ⁴⁵ tn Or “on us richly.”