Kisah Para Rasul 2:4

2:4 All ¹  of them were filled with the Holy Spirit, and they began to speak in other languages ²  as the Spirit enabled them. ³ 

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ⁴  replied, ⁵  “Rulers of the people and elders, ⁶ 

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ⁷  seven ⁸  men who are well-attested, ⁹  full of the Spirit and of wisdom, whom we may put in charge ¹⁰  of this necessary task. ¹¹ 

Kisah Para Rasul 6:5

6:5 The ¹²  proposal pleased the entire group, so ¹³  they chose Stephen, a man full of faith and of the Holy Spirit, with ¹⁴  Philip, ¹⁵  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ¹⁶  from Antioch. ¹⁷ 

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ¹⁸  among the people.

Kisah Para Rasul 6:10

6:10 Yet ¹⁹  they were not able to resist ²⁰  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 13:9-10

13:9 But Saul (also known as Paul), ²¹  filled with the Holy Spirit, ²²  stared straight ²³  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ²⁴  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²⁵ 

Mikha 3:8

3:8 But I ²⁶  am full of the courage that the Lord’s Spirit gives,

and have a strong commitment to justice. ²⁷ 

This enables me to confront Jacob with its rebellion,

and Israel with its sin. ²⁸ 

[2:4]  ¹ 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]  ² 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]  ³ 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.).

[4:8]  ⁴ 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]  ⁵ tn Grk “Spirit, said to them.”

[4:8]  ⁶ 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.

[6:3]  ⁷ 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]  ⁸ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁹ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁰ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹¹ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:5]  ¹² 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]  ¹³ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “a proselyte.”

[6:5]  ¹⁷ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:8]  ¹⁸ 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.

[6:10]  ¹⁹ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ²⁰ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[13:9]  ²¹ sn A parenthetical note by the author.

[13:9]  ²² sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ²³ tn Or “gazed intently.”

[13:10]  ²⁴ tn Or “unscrupulousness.”

[13:10]  ²⁵ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[3:8]  ²⁶ sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.

[3:8]  ²⁷ tn Heb “am full of power, the Spirit of the Lord, and justice and strength.” The appositional phrase “the Spirit of the Lord” explains the source of the prophet’s power. The phrase “justice and strength” is understood here as a hendiadys, referring to the prophet’s strong sense of justice.

[3:8]  ²⁸ tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.