Yesaya 4:4

4:4 At that time ¹  the sovereign master ²  will wash the excrement ³  from Zion’s women,

he will rinse the bloodstains from Jerusalem’s midst, ⁴ 

as he comes to judge

and to bring devastation. ⁵ 

Yesaya 44:3

44:3 For I will pour water on the parched ground ⁶ 

and cause streams to flow ⁷  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

Yesaya 59:20-21

59:20 “A protector ⁸  comes to Zion,

to those in Jacob who repent of their rebellious deeds,” ⁹  says the Lord.

59:21 “As for me, this is my promise to ¹⁰  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,” ¹¹  says the Lord.

Zakharia 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ¹² 

Maleakhi 3:2-4

3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, ¹³  like a launderer’s soap. 3:3 He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering. 3:4 The offerings ¹⁴  of Judah and Jerusalem ¹⁵  will be pleasing to the Lord as in former times and years past.

Markus 1:8

1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

Lukas 3:16

3:16 John answered them all, ¹⁶  “I baptize you with water, ¹⁷  but one more powerful than I am is coming – I am not worthy ¹⁸  to untie the strap ¹⁹  of his sandals. He will baptize you with the Holy Spirit and fire. ²⁰ 

Yohanes 1:33

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’

Kisah Para Rasul 1:5

1:5 For ²¹  John baptized with water, but you ²²  will be baptized with the Holy Spirit not many days from now.”

Kisah Para Rasul 2:2-4

2:2 Suddenly ²³  a sound ²⁴  like a violent wind blowing ²⁵  came from heaven ²⁶  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ²⁷  appeared to them and came to rest on each one of them. 2:4 All ²⁸  of them were filled with the Holy Spirit, and they began to speak in other languages ²⁹  as the Spirit enabled them. ³⁰ 

Kisah Para Rasul 11:15-16

11:15 Then as I began to speak, the Holy Spirit fell on ³¹  them just as he did ³²  on us at the beginning. ³³  11:16 And I remembered the word of the Lord, ³⁴  as he used to say, ³⁵  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ³⁶ 

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ³⁷  the word of God. ³⁸ 

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁹ 

Galatia 3:27-28

3:27 For all of you who ⁴⁰  were baptized into Christ have clothed yourselves with Christ. 3:28 There is neither Jew nor Greek, there is neither slave ⁴¹  nor free, there is neither male nor female ⁴²  – for all of you are one in Christ Jesus.

[4:4]  ¹ tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”

[4:4]  ² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[4:4]  ³ tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).

[4:4]  ⁴ sn See 1:21 for a related concept.

[4:4]  ⁵ tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”

[44:3]  ⁶ tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ⁷ tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[59:20]  ⁸ tn Or “redeemer.” See the note at 41:14.

[59:20]  ⁹ tn Heb “and to those who turn from rebellion in Jacob.”

[59:21]  ¹⁰ 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]  ¹¹ tn Heb “from now and on into the future.”

[13:9]  ¹² sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[3:2]  ¹³ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

[3:4]  ¹⁴ tn Or “gift.”

[3:4]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

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

[3:16]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.

[1:5]  ²¹ 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]  ²² tn The pronoun is plural in Greek.

[2:2]  ²³ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ²⁴ tn Or “a noise.”

[2:2]  ²⁵ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ²⁶ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ²⁷ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:4]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.).

[11:15]  ³¹ tn Or “came down on.”

[11:15]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ³⁶ sn John…Spirit. This remark repeats Acts 1:5.

[11:1]  ³⁷ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ³⁸ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[1:13]  ³⁹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[3:27]  ⁴⁰ tn Grk “For as many of you as.”

[3:28]  ⁴¹ tn See the note on the word “slave” in 1:10.

[3:28]  ⁴² tn Grk “male and female.”