Reading Guide
How the text is marked:
• Words in italics — added for English grammar (not in the Greek text)
• wind/spirit — a word the Greek leaves open to two meanings, both kept
• "…" — direct speech of God or the holy wind/spirit
Notes are tagged by type — Critical · Lexical · Grammatical · Theological — each shown with its colour (see the legend at the top of the Notes view).
This is the Pentecost chapter — the fulfillment of the promise of Acts 1:5. On the festival of Pentecost (Shavuot) the holy wind/spirit comes with a sound like wind and tongues like fire, and the gathered believers speak in other tongues/languages, heard by Jews from every nation (vv.1-13). Kefa then delivers the first apostolic sermon: he reads the event through Yoel (Joel 2), proclaims Yeshua's death, resurrection, and exaltation through Psalms 16 and 110, and calls for repentance and immersion (vv.14-41). The chapter closes with a portrait of the new community (vv.42-47). Note on speech-marking (Rule 30): the first-person divine speech of the Joel oracle ("I will pour out my wind/spirit…") and the LORD's words in Psalm 110 ("Sit at my right hand…") are marked …; Peter's own preaching is human speech and is not. The headline crux is 2:34 — Psalm 110:1's two distinct referents under one Greek word κύριος ("The Lord [YHWH] said to my lord [the Messiah]"), rendered to keep both and noted (Rule 13).
Supplementary — patterns across the chapter
And as the day of Pentecost (Shavuot) was being fulfilled, they were all together in the same place.
And suddenly there came from the sky a sound just like a rushing violent wind, and it filled the whole house where they were sitting.
• ὥσπερ φερομένης πνοῆς βιαίας (hōsper pheromenēs pnoēs biaias) = "just like a rushing violent wind." πνοή (pnoē, "wind/breath," cognate with pneuma) — the same word-field as the wind/spirit that fills them in v.4; the sound is like* wind, the reality is the Spirit. Echoes Genesis 2:7 (the breath of life) and Ezekiel 37 (the breath/wind over the dry bones).
And there appeared to them tongues being distributed, like fire, and it sat upon each one of them.
And they were all filled with the holy wind/spirit and began to speak in other tongues/languages, just as the wind/spirit was giving them to utter.
• ἑτέραις γλώσσαις (heterais glōssais) = "in other tongues/languages." Here glōssa carries both live senses — "tongues" (ecstatic utterance) and "languages" (real human languages, confirmed by v.6 dialektos*) — so the TT keeps the slash (Rule 2). The wordplay with the wind/spirit of v.2 and the fire-"tongues" of v.3 is deliberate. → Companion §A2 (tongues/languages at Pentecost).
Now there were dwelling in Yerushalayim (Jerusalem) Jews (Yehudim), devout men from every nation of those under the sky.
And when this sound occurred, the multitude came together and was confounded, because each one heard them speaking in his own language.
• τῇ ἰδίᾳ διαλέκτῳ (tē idia dialektō) = "in his own language." Dialektos = a real spoken language/dialect — confirming that the glōssai of v.4 are (at least also) intelligible human languages. συνεχύθη (synechythē, "was confounded") deliberately echoes the LXX of Babel (Gen 11:7, synecheen*) — Pentecost reverses the confusion of tongues.
And they were amazed and marveled, saying, "Behold, are not all these who are speaking Galileans?
And how is it that we hear, each of us, in our own language in which we were born?
• ἐν ᾗ ἐγεννήθημεν (en hē egennēthēmen*) = "in which we were born" — native, mother-tongue languages; the miracle is one of hearing/understanding as much as of speaking.
Parthians and Medes and Elamites, and those dwelling in Mesopotamia, Yehudah (Judea) and Cappadocia, Pontus and Asia,
Phrygia and Pamphylia, Egypt and the parts of Libya toward Cyrene, and the visiting Romans,
• οἱ ἐπιδημοῦντες Ῥωμαῖοι (hoi epidēmountes Rhōmaioi*) = "the visiting/resident Romans" — Jews and proselytes from Rome present for the festival, anticipating the gospel's road to Rome with which Acts ends.
both Jews (Yehudim) and proselytes, Cretans and Arabs — we hear them speaking in our own tongues/languages the great deeds of God."
And all were amazed and perplexed, saying one to another, "What does this wish to be?"
• τί θέλει τοῦτο εἶναι (ti thelei touto einai*) = idiom, "what does this mean / wish to be?" The crowd's genuine question sets up Peter's interpretation (v.16).
But others, mocking, were saying that "They are full of sweet wine."
• γλεύκους (gleukous) = new/sweet wine. The mockery (drunkenness) is the foil Peter answers in v.15 ("it is the* third hour" — 9 a.m., too early).
But Kefa (Peter), standing with the eleven, lifted up his voice and declared to them, "Men, Jews (Yehudim), and all those dwelling in Yerushalayim (Jerusalem), let this be known to you, and give ear to my words.
For these people are not drunk, as you suppose, for it is the third hour of the day;
but this is what has been spoken through the prophet Yoel (Joel):
• τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ (touto estin to eirēmenon dia tou prophētou Iōēl) = "this is what has been spoken through the prophet Yoel" — the fulfillment formula introducing Joel 2:28-32 (LXX 3:1-5). The Spirit-event is* the prophesied last-days outpouring.
@@'And it will be in the last days, says God, that I will pour out from my wind/spirit upon all flesh, and your sons and your daughters will prophesy, and your young men will see visions, and your elders will dream dreams;
and indeed upon my menservants and upon my maidservants in those days I will pour out from my wind/spirit, and they will prophesy.
And I will give wonders in the sky above and signs upon the earth below — blood and fire and vapor of smoke.
The sun will be turned into darkness and the moon into blood, before the day of the Lord comes — the great and manifest day.
And it will be that everyone who calls upon the name of the Lord will be saved.'@@
"Men, Israelites, hear these words: Yeshua the Nazarene (Yeshua the Nazarene), a man demonstrated to you to be from God by mighty works and wonders and signs which God did through him in your midst, just as you yourselves know —
• ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ (andra apodedeigmenon apo tou theou) = "a man demonstrated/attested to be from God." The sermon begins with Jesus's God-attested ministry; Ναζωραῖος (Nazōraios*) = "the Nazarene" (cf. 3:6). Note the emphasis that God "did" the works "through him."
this one, given up by the determined plan and foreknowledge of God, you, through the hand of lawless men, fastened up and killed;
whom God raised up, having loosed the birth-pangs of death, because it was not possible for him to be held by it.
• λύσας τὰς ὠδῖνας τοῦ θανάτου (lysas tas ōdinas tou thanatou) = "having loosed the birth-pangs of death." Ōdines = "labor-pains"; the LXX of Ps 18:5 / 116:3 read Hebrew ḥevlei ("cords") as ōdines* ("pangs") — the TT keeps "birth-pangs," the resurrection as a deliverance/birth out of death.
For David says concerning him: 'I saw the Lord before me always, because he is at my right hand, that I may not be shaken.
Therefore my heart was glad and my tongue rejoiced; and still my flesh also will rest upon hope,
because you will not abandon my soul to Hades, nor will you give your holy one to see corruption.
You made known to me ways of life; you will fill me with gladness with your face.'
"Men, brothers, it is permitted for me to say to you with boldness concerning the patriarch David, that he both died and was buried, and his tomb is among us until this day.
Therefore, being a prophet, and knowing that God swore to him with an oath that of the fruit of his loins he would seat one upon his throne,
looking ahead, he spoke concerning the resurrection of the Messiah, that neither was he abandoned to Hades nor did his flesh see corruption.
• περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ (peri tēs anastaseōs tou Christou) = "concerning the resurrection of the Messiah." Χριστός (Christos) = "Anointed" = Hebrew Mashiach*; the TT renders "Messiah." David, foreseeing, spoke Psalm 16 of the Messiah's victory over Hades/corruption.
This Yeshua (Jesus) God raised up, of which we all are witnesses.
• οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες (hou pantes hēmeis esmen martyres*) = "of which we all are witnesses." The apostolic eyewitness (1:22) grounds the proclamation — the resurrection is testified fact, not inference.
Therefore, exalted to the right hand of God, and having received the promise of the holy wind/spirit from the Father, he poured out this which you both see and hear.
For David did not ascend into the heavens, but he himself says: 'The Lord said to my lord, @@"Sit at my right hand,
until I set your enemies as a footstool for your feet."@@'
Therefore let all the house of Israel know assuredly that God made him both Lord and Messiah — this Yeshua (Jesus) whom you crucified."
And hearing this, they were pierced in the heart, and they said to Kefa (Peter) and the rest of the apostles, "What shall we do, men, brothers?"
• κατενύγησαν τὴν καρδίαν (katenygēsan tēn kardian*) = "they were pierced/stung in the heart" — deep conviction, the proper response to the kerygma, opening the call of v.38.
And Kefa (Peter) said to them, "Change your minds, and let each of you be immersed upon the name of Yeshua the Messiah (Jesus) for the release of your sins, and you will receive the gift of the holy wind/spirit.
For to you is the promise, and to your children, and to all those at a distance, as many as the Lord our God may call to himself."
And with many other words he testified solemnly and was exhorting them, saying, "Be saved from this crooked generation."
• σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης (sōthēte apo tēs geneas tēs skolias tautēs*) = "Be saved from this crooked generation" — echoing Deuteronomy 32:5 (Ps 78:8). The aorist passive σώθητε ("be saved") casts salvation as something received.
So those who welcomed his word were immersed, and there were added in that day about three thousand souls.
And they were persevering in the teaching of the apostles and in the fellowship, in the breaking of the bread and in the prayers.
And fear was coming upon every soul, and many wonders and signs were happening through the apostles.
And all those who believed were together in the same place and had all things in common,
• εἶχον ἅπαντα κοινά (eichon hapanta koina) = "had all things in common" — the practical face of koinōnia* (v.42), realizing the covenant ideal of "no needy among you" (Deut 15:4); described, not legislated.
and they were selling their properties and goods and distributing them to all, as anyone had need.
• καθότι ἄν τις χρείαν εἶχεν (kathoti an tis chreian eichen*) = "as anyone had need." The imperfect verbs (selling, distributing) describe ongoing, voluntary practice, not a one-time pooling.
And persevering with one accord day by day in the temple, and breaking bread from house to house, they were sharing food in exultation and simplicity of heart,
praising God and having favor toward all the people. And the Lord was adding those being saved day by day to the same place.
Glossary
Supplementary — patterns across the chapter
Cross-Chapter Tracking (HB -> Acts)
| HB / earlier source | Theme | In Acts 2 |
|---|---|---|
| Ex 19 (Sinai); Lev 23:15-21 | Shavuot; theophany of wind and fire | Pentecost setting; the wind-sound and fire-tongues of the Spirit (vv.1-4). |
| Gen 11:1-9 (Babel) | The confusion of tongues | Reversed — one message heard in every language (vv.6-11; synechythē, v.6). |
| Joel 2:28-32 (LXX 3:1-5) | The outpoured Spirit; "the name of the LORD" | Cited as fulfilled; the divine-speech oracle (vv.17-21). |
| Ps 16:8-11 | The holy one not abandoned to Sheol | David read as prophesying the Messiah's resurrection (vv.25-28, 31). |
| Ps 110:1 | "The LORD said to my lord" | The double-kyrios enthronement argument (vv.34-35). |
| 2 Sam 7; Ps 132:11 | The oath to seat David's son on his throne | Grounds David's prophetic foresight of the Messiah (v.30). |
| Isa 57:19; Joel 2:32 | "Peace to those far and near"; "all whom the LORD calls" | "To you… and to all those at a distance" (v.39). |
| Deut 15:4 | "There shall be no needy among you" | The community of shared goods (vv.44-45). |