Acts 4:8

4:8 Then Peter, filled with the Holy Spirit, ¹  replied, ²  “Rulers of the people and elders, ³ 

Acts 13:9

13:9 But Saul (also known as Paul), ⁴  filled with the Holy Spirit, ⁵  stared straight ⁶  at him

Acts 5:17

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ⁷ ), ⁸  and they were filled with jealousy. ⁹ 

Acts 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁰  and they began to contradict ¹¹  what Paul was saying ¹²  by reviling him. ¹³ 

Acts 2:4

2:4 All ¹⁴  of them were filled with the Holy Spirit, and they began to speak in other languages ¹⁵  as the Spirit enabled them. ¹⁶ 

Acts 19:29

19:29 The ¹⁷  city was filled with the uproar, ¹⁸  and the crowd ¹⁹  rushed to the theater ²⁰  together, ²¹  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Acts 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ²²  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²³  at what had happened to him.

Acts 4:31

4:31 When ²⁴  they had prayed, the place where they were assembled together was shaken, ²⁵  and they were all filled with the Holy Spirit and began to speak ²⁶  the word of God ²⁷  courageously. ²⁸ 

Acts 9:17

9:17 So Ananias departed and entered the house, placed ²⁹  his hands on Saul ³⁰  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ³¹  has sent me so that you may see again and be filled with the Holy Spirit.” ³² 

[4:8]  ¹ 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]  ² tn Grk “Spirit, said to them.”

[4:8]  ³ 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.

[13:9]  ⁴ sn A parenthetical note by the author.

[13:9]  ⁵ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ⁶ tn Or “gazed intently.”

[5:17]  ⁷ sn See the note on Sadducees in 4:1.

[5:17]  ⁸ sn This is a parenthetical note by the author.

[5:17]  ⁹ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[13:45]  ¹⁰ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹¹ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹² tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ¹³ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[2:4]  ¹³ 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]  ¹⁴ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  ¹⁵ 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.).

[19:29]  ¹⁶ 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.

[19:29]  ¹⁷ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ¹⁸ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ¹⁹ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ²⁰ tn Grk “to the theater with one accord.”

[3:10]  ¹⁹ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ²⁰ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[4:31]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “speak God’s message.”

[4:31]  ²⁶ tn Or “with boldness.”

[9:17]  ²⁵ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ²⁶ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ²⁷ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ²⁸ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.