Acts 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹  of the earth.”

Acts 2:33

2:33 So then, exalted ²  to the right hand ³  of God, and having received ⁴  the promise of the Holy Spirit ⁵  from the Father, he has poured out ⁶  what you both see and hear.

Acts 4:30-35

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁷  and wonders through the name of your holy servant Jesus.” 4:31 When ⁸  they had prayed, the place where they were assembled together was shaken, ⁹  and they were all filled with the Holy Spirit and began to speak ¹⁰  the word of God ¹¹  courageously. ¹² 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ¹³  and no one said that any of his possessions was his own, but everything was held in common. ¹⁴  4:33 With ¹⁵  great power the apostles were giving testimony ¹⁶  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ¹⁷  among them, because those who were owners of land or houses were selling ¹⁸  them ¹⁹  and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds ²⁰  were distributed to each, as anyone had need.

Acts 19:20

19:20 In this way the word of the Lord ²¹  continued to grow in power ²²  and to prevail. ²³ 

Acts 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²⁴  They replied, ²⁵  “No, we have not even ²⁶  heard that there is a Holy Spirit.”

Colossians 1:4

1:4 since ²⁷  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Galatians 1:15-16

1:15 But when the one ²⁸  who set me apart from birth ²⁹  and called me by his grace was pleased 1:16 to reveal his Son in ³⁰  me so that I could preach him ³¹  among the Gentiles, I did not go to ask advice from ³²  any human being, ³³ 

[1:8]  ¹ tn Or “to the ends.”

[2:33]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁶ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[4:30]  ⁷ tn The miraculous nature of these signs is implied in the context.

[4:31]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “speak God’s message.”

[4:31]  ¹² tn Or “with boldness.”

[4:32]  ¹³ tn Grk “soul.”

[4:32]  ¹⁴ tn Grk “but all things were to them in common.”

[4:33]  ¹⁵ tn Grk “And with.” 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.

[4:33]  ¹⁶ tn Or “were witnessing.”

[4:34]  ¹⁷ tn Or “poor.”

[4:34]  ¹⁸ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ¹⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[4:35]  ²⁰ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

[19:20]  ²¹ 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; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 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.

[19:20]  ²² tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ²³ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[19:2]  ²⁴ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²⁵ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²⁶ 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.

[1:4]  ²⁷ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:15]  ²⁸ tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[1:15]  ²⁹ tn Grk “from my mother’s womb.”

[1:16]  ³⁰ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ³¹ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ³² tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.

[1:16]  ³³ tn Grk “from flesh and blood.”