Bilangan 11:25
Konteks11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses 1 and put it on the seventy elders. When the Spirit rested on them, 2 they prophesied, 3 but did not do so again. 4
Yesaya 44:3
Konteks44:3 For I will pour water on the parched ground 5
and cause streams to flow 6 on the dry land.
I will pour my spirit on your offspring
and my blessing on your children.
Yehezkiel 39:29
Konteks39:29 I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, 7 declares the sovereign Lord.”
Yohanes 7:37-39
Konteks7:37 On the last day of the feast, the greatest day, 8 Jesus stood up and shouted out, 9 “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. 10 Just as the scripture says, ‘From within him 11 will flow rivers of living water.’” 12 7:39 (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, 13 because Jesus was not yet glorified.) 14
Kisah Para Rasul 10:45
Konteks10:45 The 15 circumcised believers 16 who had accompanied Peter were greatly astonished 17 that 18 the gift of the Holy Spirit 19 had been poured out 20 even on the Gentiles,
[11:25] 1 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
[11:25] 2 tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.
[11:25] 3 tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.
[11:25] 4 tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.
[44:3] 5 tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)
[44:3] 6 tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.
[39:29] 7 sn See Ezek 11:19; 37:14.
[7:37] 8 sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
[7:37] 9 tn Grk “Jesus stood up and cried out, saying.”
[7:38] 10 tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The
[7:38] 11 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
[7:38] 12 sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.
[7:39] 13 tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT
[7:39] 14 sn This is a parenthetical note by the author.
[10:45] 15 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] 16 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
[10:45] 17 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] 19 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] 20 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.