For many, the evocative phrase ‘baptism in the Holy Spirit’ supplies ideological scaffolding for vital pneumatological concerns even though it is not found in Scripture. Achieving a more accurate understanding of the original terminology requires review of two foundational aspects of nt baptism: a) extended senses of the verb baptizein that include purify, and b) the source of John’s baptisma, argued in this article as Israel’s national purification promised in Ezek. 36.25. Working from this basis, Acts 1.5 is reconsidered as Luke’s paradigmatic guide for baptisma while composing Acts. As such, John’s purification with water is seen to continue in Acts, performed in the name of Messiah Yeshua. Most importantly, however, this article maintains that in Acts, Luke frequently uses baptizein in relation to the Holy Spirit to describe one’s initial, powerfully palpable transformation that especially signifies New Covenant purification and certainly includes actualized resurrection power.

对许多人来说，“圣灵的洗礼”这个令人回味的短语为重要的空气学问题提供了意识形态的支架，即使它在圣经中找不到。对原始术语的更准确理解需要回顾nt baptism的两个基本方面：a) 动词baptizein 的扩展意义，包括purify，以及 b) 约翰洗礼的来源，在本文中争论为以色列在以西克。36.25。在此基础上，使徒行传 1.5 被重新考虑为路加在撰写使徒行传时关于洗礼的范例指南。因此，约翰在使徒行传中继续用水净化，执行以弥赛亚耶稣的名义。然而，最重要的是，这篇文章坚持认为，在使徒行传中，路加经常使用与圣灵相关的baptizein来描述一个人最初的、强有力的转变，特别是新约的净化，当然也包括实现的复活能力。