Acts 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 

Acts 5:32

5:32 And we are witnesses of these events, ⁴  and so is the Holy Spirit whom God has given to those who obey ⁵  him.”

Acts 8:18-19

8:18 Now Simon, when he saw that the Spirit ⁶  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁷  too, so that everyone I place my hands on may receive the Holy Spirit.”

Acts 10:44

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ⁸  all those who heard the message. ⁹ 

Acts 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹⁰  can he?” ¹¹ 

Acts 11:15

11:15 Then as I began to speak, the Holy Spirit fell on ¹²  them just as he did ¹³  on us at the beginning. ¹⁴ 

Acts 16:7

16:7 When they came to ¹⁵  Mysia, ¹⁶  they attempted to go into Bithynia, ¹⁷  but the Spirit of Jesus did not allow ¹⁸  them to do this, ¹⁹ 

Acts 17:16

Paul at Athens

17:16 While Paul was waiting for them in Athens, ²⁰  his spirit was greatly upset ²¹  because he saw ²²  the city was full of idols.

Acts 19:6

19:6 and when Paul placed ²³  his hands on them, the Holy Spirit came ²⁴  upon them, and they began to speak ²⁵  in tongues and to prophesy. ²⁶ 

Acts 19:15

19:15 But the evil spirit replied to them, ²⁷  “I know about Jesus ²⁸  and I am acquainted with ²⁹  Paul, but who are you?” ³⁰ 

[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]  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.).

[5:32]  ⁴ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁵ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[8:18]  ⁷ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ¹⁰ tn Or “ability”; Grk “authority.”

[10:44]  ¹³ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ¹⁴ tn Or “word.”

[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.

[11:15]  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.

[16:7]  ²² tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ²³ sn Mysia was a province in northwest Asia Minor.

[16:7]  ²⁴ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ²⁵ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ²⁶ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[17:16]  ²⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ²⁶ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  ²⁷ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[19:6]  ²⁸ tn Or “laid.”

[19:6]  ²⁹ 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]  ³⁰ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ³¹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:15]  ³¹ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ³² tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ³³ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ³⁴ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.