Proverbs 1:23

1:23 If only ¹  you will respond ²  to my rebuke, ³ 

then ⁴  I will pour ⁵  out my thoughts ⁶  to you

and ⁷  I will make ⁸  my words known to you.

Isaiah 32:15

32:15 This desolation will continue until new life is poured out on us from heaven. ⁹ 

Then the desert will become an orchard

and the orchard will be considered a forest. ¹⁰ 

Isaiah 44:3

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.

Ezekiel 36:25-27

36:25 I will sprinkle you with pure water ¹³  and you will be clean from all your impurities. I will purify you from all your idols. 36:26 I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone ¹⁴  from your body and give you a heart of flesh. ¹⁵  36:27 I will put my Spirit within you; ¹⁶  I will take the initiative and you will obey my statutes ¹⁷  and carefully observe my regulations. ¹⁸ 

Joel 2:28

An Outpouring of the Spirit

2:28 (3:1) ¹⁹  After all of this ²⁰ 

I will pour out my Spirit ²¹  on all kinds of people. ²² 

Your sons and daughters will prophesy.

Your elderly will have revelatory dreams; ²³ 

your young men will see prophetic visions.

Acts 1:5

1:5 For ²⁴  John baptized with water, but you ²⁵  will be baptized with the Holy Spirit not many days from now.”

Acts 2:4

2:4 All ²⁶  of them were filled with the Holy Spirit, and they began to speak in other languages ²⁷  as the Spirit enabled them. ²⁸ 

Acts 2:17

2:17 ‘And in the last days ²⁹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ³⁰ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Acts 10:45

10:45 The ³¹  circumcised believers ³²  who had accompanied Peter were greatly astonished ³³  that ³⁴  the gift of the Holy Spirit ³⁵  had been poured out ³⁶  even on the Gentiles,

Acts 11:15-16

11:15 Then as I began to speak, the Holy Spirit fell on ³⁷  them just as he did ³⁸  on us at the beginning. ³⁹  11:16 And I remembered the word of the Lord, ⁴⁰  as he used to say, ⁴¹  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁴² 

Acts 19:4-6

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, ⁴³  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 ⁴⁴  his hands on them, the Holy Spirit came ⁴⁵  upon them, and they began to speak ⁴⁶  in tongues and to prophesy. ⁴⁷ 

Acts 19:1

Disciples of John the Baptist at Ephesus

19:1 While ⁴⁸  Apollos was in Corinth, ⁴⁹  Paul went through the inland ⁵⁰  regions ⁵¹  and came to Ephesus. ⁵²  He ⁵³  found some disciples there ⁵⁴ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁵⁵ 

Titus 3:5-6

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 ⁵⁶  through Jesus Christ our Savior.

[1:23]  ¹ 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]  ² tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).

[1:23]  ³ 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]  ⁴ tn Heb “Behold!”

[1:23]  ⁵ 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]  ⁶ 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]  ⁷ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[1:23]  ⁸ tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.

[32:15]  ⁹ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

[32:15]  ¹⁰ sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

[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.

[36:25]  ¹³ sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.

[36:26]  ¹⁴ sn That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37). In Rabbinic literature a “stone” was associated with an evil inclination (b. Sukkah 52a).

[36:26]  ¹⁵ sn That is, a heart which symbolizes a will that is responsive and obedient to God.

[36:27]  ¹⁶ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ¹⁷ tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.

[36:27]  ¹⁸ tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[2:28]  ¹⁹ 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]  ²⁰ tn Heb “Now it will be after this.”

[2:28]  ²¹ 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]  ²² 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]  ²³ tn Heb “your old men will dream dreams.”

[1:5]  ²⁴ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ²⁵ tn The pronoun is plural in Greek.

[2:4]  ²⁶ 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]  ²⁷ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  ²⁸ 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.).

[2:17]  ²⁹ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ³⁰ tn Grk “on all flesh.”

[10:45]  ³¹ 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]  ³² tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ³³ 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]  ³⁴ tn Or “because.”

[10:45]  ³⁵ 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]  ³⁶ 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.

[11:15]  ³⁷ tn Or “came down on.”

[11:15]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁴² sn John…Spirit. This remark repeats Acts 1:5.

[19:4]  ⁴³ 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]  ⁴⁴ tn Or “laid.”

[19:6]  ⁴⁵ 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]  ⁴⁶ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁴⁷ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:1]  ⁴⁸ 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]  ⁴⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁵⁰ tn Or “interior.”

[19:1]  ⁵¹ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁵² map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁵³ 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]  ⁵⁴ tn The word “there” is not in the Greek text but is implied.

[1:13]  ⁵⁵ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[3:6]  ⁵⁶ tn Or “on us richly.”