Kisah Para Rasul 1:5

1:5 For ¹  John baptized with water, but you ²  will be baptized with the Holy Spirit not many days from now.”

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ³  replied, ⁴  “Rulers of the people and elders, ⁵ 

Kisah Para Rasul 4:31

4:31 When ⁶  they had prayed, the place where they were assembled together was shaken, ⁷  and they were all filled with the Holy Spirit and began to speak ⁸  the word of God ⁹  courageously. ¹⁰ 

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ¹¹  seven ¹²  men who are well-attested, ¹³  full of the Spirit and of wisdom, whom we may put in charge ¹⁴  of this necessary task. ¹⁵ 

Kisah Para Rasul 6:5

6:5 The ¹⁶  proposal pleased the entire group, so ¹⁷  they chose Stephen, a man full of faith and of the Holy Spirit, with ¹⁸  Philip, ¹⁹  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ²⁰  from Antioch. ²¹ 

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ²²  among the people.

Kisah Para Rasul 7:55

7:55 But Stephen, ²³  full ²⁴  of the Holy Spirit, looked intently ²⁵  toward heaven and saw the glory of God, and Jesus standing ²⁶  at the right hand of God.

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ²⁷  his hands on Saul ²⁸  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ²⁹  has sent me so that you may see again and be filled with the Holy Spirit.” ³⁰ 

Kisah Para Rasul 11:24

11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ³¹  were brought to the Lord.

Kisah Para Rasul 13:9

13:9 But Saul (also known as Paul), ³²  filled with the Holy Spirit, ³³  stared straight ³⁴  at him

Kisah Para Rasul 13:52

13:52 And the disciples were filled with joy ³⁵  and with the Holy Spirit.

Lukas 1:15

1:15 for he will be great in the sight of ³⁶  the Lord. He ³⁷  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³⁸ 

Lukas 1:41

1:41 When ³⁹  Elizabeth heard Mary’s greeting, the baby leaped ⁴⁰  in her ⁴¹  womb, and Elizabeth was filled with the Holy Spirit. ⁴² 

Lukas 1:67

Zechariah’s Praise and Prediction

1:67 Then ⁴³  his father Zechariah was filled with the Holy Spirit and prophesied, ⁴⁴ 

Lukas 4:1

The Temptation of Jesus

4:1 Then ⁴⁵  Jesus, full of the Holy Spirit, returned from the Jordan River ⁴⁶  and was led by the Spirit ⁴⁷  in ⁴⁸  the wilderness, ⁴⁹ 

Yohanes 14:26

14:26 But the Advocate, ⁵⁰  the Holy Spirit, whom the Father will send in my name, will teach you ⁵¹  everything, ⁵²  and will cause you to remember everything ⁵³  I said to you.

Yohanes 20:22

20:22 And after he said this, he breathed on them and said, ⁵⁴  “Receive the Holy Spirit. ⁵⁵ 

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁵⁶  so that you may abound in hope by the power of the Holy Spirit.

Efesus 3:19

3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to ⁵⁷  all the fullness of God.

Efesus 5:18

5:18 And do not get drunk with wine, which ⁵⁸  is debauchery, ⁵⁹  but be filled by the Spirit, ⁶⁰ 

[1:5]  ¹ 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]  ² tn The pronoun is plural in Greek.

[4:8]  ³ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁴ tn Grk “Spirit, said to them.”

[4:8]  ⁵ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:31]  ⁶ tn Grk “And when.” 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.

[4:31]  ⁷ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁸ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁹ tn Or “speak God’s message.”

[4:31]  ¹⁰ tn Or “with boldness.”

[6:3]  ¹¹ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ¹² sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹³ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁴ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹⁵ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:5]  ¹⁶ 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.

[6:5]  ¹⁷ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ¹⁸ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ¹⁹ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ²⁰ tn Or “a proselyte.”

[6:5]  ²¹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:8]  ²² tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[7:55]  ²³ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ²⁴ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ²⁵ 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]  ²⁶ 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.

[9:17]  ²⁷ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ²⁸ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ²⁹ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ³⁰ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[11:24]  ³¹ tn Grk “a significant crowd.”

[13:9]  ³² sn A parenthetical note by the author.

[13:9]  ³³ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ³⁴ tn Or “gazed intently.”

[13:52]  ³⁵ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[1:15]  ³⁶ tn Grk “before.”

[1:15]  ³⁷ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³⁸ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[1:41]  ³⁹ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. 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 either.

[1:41]  ⁴⁰ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ⁴¹ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁴² sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:67]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ⁴⁴ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:67]  sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

[4:1]  ⁴⁵ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ⁴⁶ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ⁴⁷ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ⁴⁸ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ⁴⁹ tn Or “desert.”

[14:26]  ⁵⁰ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ⁵¹ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ⁵² tn Grk “all things.”

[14:26]  ⁵³ tn Grk “all things.”

[20:22]  ⁵⁴ tn Grk “said to them.”

[20:22]  ⁵⁵ sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)

[15:13]  ⁵⁶ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[3:19]  ⁵⁷ tn Or “with.”

[5:18]  ⁵⁸ tn Grk “in which.”

[5:18]  ⁵⁹ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ⁶⁰ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”