Yohanes 16:14-15

16:14 He ¹  will glorify me, ²  because he will receive ³  from me what is mine ⁴  and will tell it to you. ⁵  16:15 Everything that the Father has is mine; that is why I said the Spirit ⁶  will receive from me what is mine ⁷  and will tell it to you. ⁸ 

Kisah Para Rasul 2:32-33

2:32 This Jesus God raised up, and we are all witnesses of it. ⁹  2:33 So then, exalted ¹⁰  to the right hand ¹¹  of God, and having received ¹²  the promise of the Holy Spirit ¹³  from the Father, he has poured out ¹⁴  what you both see and hear.

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 15:8

15:8 And God, who knows the heart, ¹⁷  has testified ¹⁸  to them by giving them the Holy Spirit just as he did to us, ¹⁹ 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ²⁰  and began to teach the brothers, “Unless you are circumcised ²¹  according to the custom of Moses, you cannot be saved.”

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ²²  is bearing fruit and growing, so it has also been bearing fruit and growing ²³  among you from the first day you heard it and understood the grace of God in truth.

Ibrani 2:4

2:4 while God confirmed their witness ²⁴  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ²⁵  according to his will.

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Yohanes 5:6-10

5:6 When Jesus saw him lying there and when he realized ²⁶  that the man ²⁷  had been disabled a long time already, he said to him, “Do you want to become well?” 5:7 The sick man answered him, “Sir, ²⁸  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ²⁹  someone else ³⁰  goes down there ³¹  before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat ³²  and walk.” 5:9 Immediately the man was healed, ³³  and he picked up his mat ³⁴  and started walking. (Now that day was a Sabbath.) ³⁵ 

5:10 So the Jewish leaders ³⁶  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ³⁷ 

[16:14]  ¹ tn Grk “That one.”

[16:14]  ² tn Or “will honor me.”

[16:14]  ³ tn Or “he will take.”

[16:14]  ⁴ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ⁵ tn Or “will announce it to you.”

[16:15]  ⁶ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ⁷ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ⁸ tn Or “will announce it to you.”

[2:32]  ⁹ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹⁴ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[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.

[15:8]  ¹⁷ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹⁸ tn Or “has borne witness.”

[15:8]  ¹⁹ 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.

[15:1]  ²⁰ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ²¹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[1:6]  ²² tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ²³ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[2:4]  ²⁴ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ²⁵ tn Grk “and distributions of the Holy Spirit.”

[5:6]  ²⁶ tn Or “knew.”

[5:6]  ²⁷ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[5:7]  ²⁸ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ²⁹ tn Grk “while I am going.”

[5:7]  ³⁰ tn Grk “another.”

[5:7]  ³¹ tn The word “there” is not in the Greek text but is implied.

[5:8]  ³² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[5:9]  ³³ tn Grk “became well.”

[5:9]  ³⁴ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ³⁵ tn Grk “Now it was Sabbath on that day.”

[5:9]  sn This is a parenthetical note by the author.

[5:10]  ³⁶ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ³⁷ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.