Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ¹  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ²  that ³  God anointed him with the Holy Spirit and with power. He ⁴  went around doing good and healing all who were oppressed by the devil, ⁵  because God was with him. ⁶ 

Kisah Para Rasul 10:44-47

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ⁷  all those who heard the message. ⁸  10:45 The ⁹  circumcised believers ¹⁰  who had accompanied Peter were greatly astonished ¹¹  that ¹²  the gift of the Holy Spirit ¹³  had been poured out ¹⁴  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ¹⁵  God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹⁶  can he?” ¹⁷ 

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁸  also went with me, and we entered the man’s house.

Kisah Para Rasul 11:15-17

11:15 Then as I began to speak, the Holy Spirit fell on ¹⁹  them just as he did ²⁰  on us at the beginning. ²¹  11:16 And I remembered the word of the Lord, ²²  as he used to say, ²³  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ²⁴  11:17 Therefore if God ²⁵  gave them the same gift ²⁶  as he also gave us after believing ²⁷  in the Lord Jesus Christ, ²⁸  who was I to hinder ²⁹  God?”

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 ³⁰  were brought to the Lord.

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ³¹  and predicted ³²  by the Spirit that a severe ³³  famine ³⁴  was about to come over the whole inhabited world. ³⁵  (This ³⁶  took place during the reign of Claudius.) ³⁷ 

Kisah Para Rasul 13:2

13:2 While they were serving ³⁸  the Lord and fasting, the Holy Spirit said, “Set apart ³⁹  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 13:4

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ⁴⁰  sent out by the Holy Spirit, went down to Seleucia, ⁴¹  and from there they sailed to Cyprus. ⁴² 

Kisah Para Rasul 13:9

13:9 But Saul (also known as Paul), ⁴³  filled with the Holy Spirit, ⁴⁴  stared straight ⁴⁵  at him

Kisah Para Rasul 13:52

13:52 And the disciples were filled with joy ⁴⁶  and with the Holy Spirit.

Kisah Para Rasul 19:1-7

Disciples of John the Baptist at Ephesus

19:1 While ⁴⁷  Apollos was in Corinth, ⁴⁸  Paul went through the inland ⁴⁹  regions ⁵⁰  and came to Ephesus. ⁵¹  He ⁵²  found some disciples there ⁵³  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁵⁴  They replied, ⁵⁵  “No, we have not even ⁵⁶  heard that there is a Holy Spirit.” 19:3 So Paul ⁵⁷  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁵⁸  19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ⁵⁹  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ⁶⁰  his hands on them, the Holy Spirit came ⁶¹  upon them, and they began to speak ⁶²  in tongues and to prophesy. ⁶³  19:7 (Now there were about twelve men in all.) ⁶⁴ 

[10:19]  ¹ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:38]  ² sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ³ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ⁴ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ⁵ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ⁶ sn See Acts 7:9.

[10:44]  ⁷ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ⁸ tn Or “word.”

[10:45]  ⁹ 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]  ¹⁰ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ¹¹ 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]  ¹² tn Or “because.”

[10:45]  ¹³ 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]  ¹⁴ 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.

[10:46]  ¹⁵ tn Or “extolling,” “magnifying.”

[10:47]  ¹⁶ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ¹⁷ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[11:12]  ¹⁸ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:15]  ¹⁹ tn Or “came down on.”

[11:15]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ²⁴ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ²⁵ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ²⁶ sn That is, the same gift of the Holy Spirit.

[11:17]  ²⁷ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ²⁹ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:24]  ³⁰ tn Grk “a significant crowd.”

[11:28]  ³¹ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ³² tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ³³ tn Grk “great.”

[11:28]  ³⁴ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ³⁵ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ³⁶ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ³⁷ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[13:2]  ³⁸ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ³⁹ tn Or “Appoint.”

[13:4]  ⁴⁰ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ⁴¹ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ⁴² sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:9]  ⁴³ sn A parenthetical note by the author.

[13:9]  ⁴⁴ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ⁴⁵ tn Or “gazed intently.”

[13:52]  ⁴⁶ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[19:1]  ⁴⁷ tn Grk “It happened that while.” 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.

[19:1]  ⁴⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁴⁹ tn Or “interior.”

[19:1]  ⁵⁰ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁵¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁵² tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ⁵³ tn The word “there” is not in the Greek text but is implied.

[19:2]  ⁵⁴ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁵⁵ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁵⁶ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ⁵⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁵⁸ tn Grk “they said.”

[19:4]  ⁵⁹ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:6]  ⁶⁰ tn Or “laid.”

[19:6]  ⁶¹ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁶² tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁶³ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ⁶⁴ sn This is a parenthetical note by the author.