Ezekiel 37:14

37:14 I will place my breath ¹  in you and you will live; I will give you rest in your own land. Then you will know that I am the Lord – I have spoken and I will act, declares the Lord.’”

Ezekiel 39:29

39:29 I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, ²  declares the sovereign Lord.”

Proverbs 1:23

1:23 If only ³  you will respond ⁴  to my rebuke, ⁵ 

then ⁶  I will pour ⁷  out my thoughts ⁸  to you

and ⁹  I will make ¹⁰  my words known to you.

Isaiah 44:3-4

44:3 For I will pour water on the parched ground ¹¹ 

and cause streams to flow ¹²  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

44:4 They will sprout up like a tree in the grass, ¹³ 

like poplars beside channels of water.

Isaiah 59:21

59:21 “As for me, this is my promise to ¹⁴  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ¹⁵  says the Lord.

Joel 2:28-29

An Outpouring of the Spirit

2:28 (3:1) ¹⁶  After all of this ¹⁷ 

I will pour out my Spirit ¹⁸  on all kinds of people. ¹⁹ 

Your sons and daughters will prophesy.

Your elderly will have revelatory dreams; ²⁰ 

your young men will see prophetic visions.

2:29 Even on male and female servants

I will pour out my Spirit in those days.

Zechariah 12:10

12:10 “I will pour out on the kingship ²¹  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ²²  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ²³ 

Luke 11:13

11:13 If you then, although you are ²⁴  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ²⁵  to those who ask him!”

Romans 8:9

8:9 You, however, are not in ²⁶  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Romans 8:14-16

8:14 For all who are led by the Spirit of God are ²⁷  the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, ²⁸  but you received the Spirit of adoption, ²⁹  by whom ³⁰  we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to ³¹  our spirit that we are God’s children.

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ³² 

Colossians 3:16

3:16 Let the word of Christ ³³  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ³⁴  in your hearts to God.

Galatians 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Galatians 5:22-23

5:22 But the fruit of the Spirit ³⁵  is love, ³⁶  joy, peace, patience, kindness, goodness, faithfulness, ³⁷  5:23 gentleness, and ³⁸  self-control. Against such things there is no law.

Ephesians 1:13-14

1:13 And when ³⁹  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ⁴⁰  – you were marked with the seal ⁴¹  of the promised Holy Spirit, ⁴²  1:14 who is the down payment ⁴³  of our inheritance, until the redemption of God’s own possession, ⁴⁴  to the praise of his glory.

Ephesians 1:2

1:2 Grace and peace to you ⁴⁵  from God our Father and the Lord Jesus Christ!

Ephesians 2:13

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ⁴⁶ 

Titus 3:3-6

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 ⁴⁷  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ⁴⁸  through Jesus Christ our Savior.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁴⁹  authorities, to be obedient, to be ready for every good work.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵⁰ 

Titus 1:1

Salutation

1:1 From Paul, ⁵¹  a slave ⁵²  of God and apostle of Jesus Christ, to further the faith ⁵³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ⁵⁴  a slave ⁵⁵  of God and apostle of Jesus Christ, to further the faith ⁵⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁵⁷  authorities, to be obedient, to be ready for every good work.

[37:14]  ¹ tn Or “spirit.” This is likely an allusion to Gen 2 and God’s breath which creates life.

[39:29]  ² sn See Ezek 11:19; 37:14.

[1:23]  ³ tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.

[1:23]  ⁴ tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).

[1:23]  ⁵ sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”

[1:23]  ⁶ tn Heb “Behold!”

[1:23]  ⁷ tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.

[1:23]  ⁸ tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, dÿbaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).

[1:23]  ⁹ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[1:23]  ¹⁰ tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.

[44:3]  ¹¹ tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ¹² tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[44:4]  ¹³ tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsa^a supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.

[59:21]  ¹⁴ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  ¹⁵ tn Heb “from now and on into the future.”

[2:28]  ¹⁶ sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.

[2:28]  ¹⁷ tn Heb “Now it will be after this.”

[2:28]  ¹⁸ sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.

[2:28]  ¹⁹ tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).

[2:28]  ²⁰ tn Heb “your old men will dream dreams.”

[12:10]  ²¹ tn Or “dynasty”; Heb “house.”

[12:10]  ²² tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  ²³ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[11:13]  ²⁴ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ²⁵ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[8:9]  ²⁶ tn Or “are not controlled by the flesh but by the Spirit.”

[8:14]  ²⁷ tn Grk “For as many as are being led by the Spirit of God, these are.”

[8:15]  ²⁸ tn Grk “slavery again to fear.”

[8:15]  ²⁹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ³⁰ tn Or “in that.”

[8:16]  ³¹ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[8:1]  ³² tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[3:16]  ³³ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ³⁴ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[5:22]  ³⁵ tn That is, the fruit the Spirit produces.

[5:22]  ³⁶ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ³⁷ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ³⁸ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[1:13]  ³⁹ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ⁴⁰ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ⁴¹ tn Or “you were sealed.”

[1:13]  ⁴² tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[1:14]  ⁴³ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  ⁴⁴ tn Grk “the possession.”

[1:2]  ⁴⁵ tn Grk “Grace to you and peace.”

[2:13]  ⁴⁶ tn Or “have come near in the blood of Christ.”

[3:4]  ⁴⁷ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ⁴⁸ tn Or “on us richly.”

[3:1]  ⁴⁹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:2]  ⁵⁰ tn Grk “before eternal ages.”

[1:1]  ⁵¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁵³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ⁵⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁵⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:1]  ⁵⁷ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.