^2:1Now¹ when the day of Pentecost had come, they were all together in one place. ^2:2Suddenly² a sound³ like a violent wind blowing⁴ came from heaven⁵ and filled the entire house where they were sitting. ^2:3And tongues spreading out like a fire⁶ appeared to them and came to rest on each one of them. ^2:4All⁷ of them were filled with the Holy Spirit, and they began to speak in other languages⁸ as the Spirit enabled them.⁹

^2:5Now there were devout Jews¹⁰ from every nation under heaven residing in Jerusalem.¹¹^2:6When this sound¹² occurred, a crowd gathered and was in confusion,¹³ because each one heard them speaking in his own language. ^2:7Completely baffled, they said,¹⁴ “Aren’t¹⁵ all these who are speaking Galileans? ^2:8And how is it that each one of us hears them¹⁶ in our own native language?¹⁷^2:9Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia,¹⁸^2:10Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene,¹⁹ and visitors from Rome,²⁰^2:11both Jews and proselytes,²¹ Cretans and Arabs—we hear them speaking in our own languages about the great deeds God has done!”²²

Read in Logos

Acts 2:4: And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.

Footnotes

1 Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
2 Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
3 Or “a noise.”
4 While φέρω (pherō) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (pheromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoē).
5 Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
6 Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
7 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.
8 The Greek term is γλώσσαις (glōssais), the same word used for the tongues of fire. Other languages. Acts 2:6–7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
9 Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apophthengomai) was used of special utterances in Classical Greek ( ).
10 Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41–52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikeō) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnēr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” ( 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
11 Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.” For location see ; ; ; ; ; ; ; ; .
12 Or “this noise.”
13 Or “was bewildered.”
14 Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (ethaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existēmi) often implies an illogical perception or response ( ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).
15 Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
16 Grk “we hear them, each one of us.”
17 Grk “in our own language in which we were born.”
18 Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
19 According to Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, 16.6.1 [16.160] for a similar phrase).
20 For location see .
21 Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
22 Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou theou) has been translated as a subjective genitive.