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Acts 2

When the day of Pentecost arrived, they were all together in one place.

And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting.

And divided tongues as of fire appeared to them and rested on each one of them.

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

Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven.

And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language.

And they were amazed and astonished, saying, “Are not all these who are speaking Galileans?

And how is it that we hear, each of us in his own native language?

Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,

Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome,

both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.”

And all were amazed and perplexed, saying to one another, “What does this mean?”

But others mocking said, “They are filled with new wine.”

But Peter, standing with the eleven, lifted up his voice and addressed them: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words.

For these people are not drunk, as you suppose, since it is only the third hour of the day.

But this is what was uttered through the prophet Joel:

“‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams;

even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy.

And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke;

the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day.

And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’

“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—

this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.

God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.

For David says concerning him, “‘I saw the Lord always before me, for he is at my right hand that I may not be shaken;

therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope.

For you will not abandon my soul to Hades, or let your Holy One see corruption.

You have made known to me the paths of life; you will make me full of gladness with your presence.’

“Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day.

Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne,

he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.

This Jesus God raised up, and of that we all are witnesses.

Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.

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 make your enemies your footstool.”’

Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?”

And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.”

And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.”

So those who received his word were baptized, and there were added that day about three thousand souls.

And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.

And awe came upon every soul, and many wonders and signs were being done through the apostles.

And all who believed were together and had all things in common.

And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.

And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts,

praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Acts 2

At Pentecost the sound of wind fills the house, tongues of fire rest on each believer, and the Spirit empowers them to speak in languages unknown to them—yet the amazed crowd hears their own native languages, a reversal of Babel that inaugurates the Gentile mission and proclaims the gospel's universal reach. Peter's inaugural sermon quotes Joel 2 (the Spirit poured out on all flesh), Psalm 16 (David did not see corruption, but Jesus does not remain in the grave), and Psalm 110 (the exalted Jesus sits at God's right hand)—establishing that the resurrection fulfills the Davidic hope and that Jesus's exaltation is the Father's vindication of his identity. The three thousand baptized and added to the church comprise the first fruits of the harvest, and the community's four characteristic marks—apostolic teaching, koinonia (shared life), breaking of bread, and prayer—define the Spirit-filled assembly that Luke presents as the true people of God.

Acts 2:18

Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. — the explicit inclusion of servants (douloi, slaves; and doulon, female servants) shows radical equality in the Spirit's gifting; social status (slave/free, male/female) is erased in Spirit-empowerment. This subverts ancient social hierarchies and anticipates Galatians 3:28's theological vision of baptismal equality.

Acts 2:1

When the day of Pentecost came, they were all together in one place — Pentecost (Shavuot), fifty days after Passover, was the Jewish festival celebrating the giving of the Torah at Sinai; the choice of this festival for the Spirit's outpouring connects Jesus' new covenant to God's ancient covenant-making. The unity (homou, together, in one accord) is both literal and theological: the church is born in unanimity and koinonia. The upper room becomes the Sinai of the New Testament, where God's law is written on hearts.

Acts 2:2

Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting — the sound (echos, resonant noise) announces divine presence; wind (anemos/pneuma, wordplay in Greek since pneuma also means Spirit) is the OT's characteristic sign of God's spirit-power. The violent rushing wind (pnoē biastou) recalls Ezekiel's vision of the Spirit's irresistible force (Ezek. 37). The filling of the house shows the Spirit's pervasive, invasive, overpowering presence.

Acts 2:3

They saw what seemed to be tongues of fire that separated and came to rest on each of them — fire (pyr) in theophany contexts signals God's purifying, refining, and empowering presence (cf. Exodus 3:2, Ezek. 1:4). The separation into individual tongues (dialyzontai) shows the Spirit distributes power to each believer equally; this is democratization of the Spirit's gifting beyond prophets and kings. The resting (kathizo, sat/settled) on each shows completion and personal appropriation of the Spirit's gift.

Acts 2:4

All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them — the filling (pleroo) is complete saturation with the Spirit's presence and power. Speaking in other tongues (heteros glossai, foreign/different languages) is the immediate evidence and expression of Spirit-filling; glossolalia functions here as intelligible speech, reverting the Babel-confusion (Gen. 11). The Spirit enables (didomi, give/grant) both the capacity and the utterance.

Acts 2:5

Now there were staying in Jerusalem God-fearing Jews from every nation under heaven — the diaspora gathering at Jerusalem for Pentecost represents the Jewish dispersal (diaspora, dispersion) across the Mediterranean world after the Exile. These God-fearers are pious, Torah-observant Jews maintaining connection to temple worship. Their presence is not accidental; the Spirit is already preparing witnesses who will carry the gospel back to their homelands.

Acts 2:6

When they heard this sound, a crowd came together in bewilderment, because each one heard them speaking in his own language — the crowd's confusion (syneggisen, confused) is the inverse of Pentecost's purpose: understanding is restored. Each hearing their own language (idia dialektos, native tongue/dialect) is the miracle; not that one person speaks many languages, but many people hear one message in their own idiom. This is Gospel accessibility and God's respect for human particularity.

Acts 2:7

Utterly amazed, they asked: 'Aren't all these who are speaking Galileans? — the amazement (existano, astound/bewilderment) at Galileans speaking multiple languages is linguistically impossible unless divine power intervenes. Galilee was a marginal region; Galileans were rural, unpolished, unlikely to be multilingual. The social anomaly underscores the Spirit's power to transcend human limitation.

Acts 2:8

Then how is it that each of us hears them in our own native language? — the question drives home the miracle's center: comprehension of the gospel message transcends linguistic barriers. Native language (dialektos gennesis, birth-language) is fundamental to identity and cultural transmission. The miracle shows God values cultural specificity even while proclaiming a universal message.

Acts 2:9

Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, — the geographic listing (beginning east of Euphrates) spans the ancient world from Parthia (eastern empire, the rival superpower to Rome) through Mesopotamia and westward. Parthians and Medes were Iranians; Elamites were ancient non-Semitic peoples; the inclusion of all three shows the Spirit's outpouring transcends racial, linguistic, and geopolitical divisions. Each group represents distinct regions of Jewish diaspora settlement.

Acts 2:10

Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; — the geographic expansion continues northward (Black Sea coast: Pontus; Roman Asia Minor provinces) and southward (Egypt and Libya). Asia was one of the Roman empire's most significant provinces, containing major cities like Ephesus; this region will later become a center of early Christianity. The systematic geographic listing emphasizes the gospel's reaching toward all known peoples.

Acts 2:11

some visitors from Rome (both Jews and converts to Judaism); Cretans and Arabs — we hear them declaring the wonders of God in our own tongues!' — the list culminates with Rome (the empire's capital) and its mixture of native Jews and proselytes (converts to Judaism). The inclusion of Crete and Arabs completes a geographical compass encompassing the Mediterranean and Near Eastern worlds. The praising of God's mighty works (megaleion, mighty deeds/wonders) is the response evoked by Spirit-filled witness.

Acts 2:12

Amazed and perplexed, they asked one another, 'What does this mean?' — the perplexity (diaporeo, thoroughly confused) moves toward inquiry; confusion becomes the opening for explanation. Peter's sermon immediately follows, showing that the Spirit's sign demands apostolic interpretation. The question 'What does this mean?' invites theological explanation rooted in Scripture.

Acts 2:13

Some, however, made fun of them and said, 'They have had too much wine' — the mockers (chleuzao, jeer/scoff) assume intoxication rather than divine presence, attempting a naturalistic explanation. Wine (gleukos, sweet wine, may mean fermented or fresh) is used mockingly but also sets up Peter's response: he will show that the Spirit, not alcohol, is the source of prophetic utterance. The divide between belief and mockery is sharp; the Spirit creates this division.

Acts 2:14

Then Peter stood up with the Eleven, raised his voice and addressed the crowd: 'Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say — Peter's standing (anestē, rose up) shows leadership and apostolic authority. His voice is raised (ephonesen) not in anger but to ensure hearing and command attention. The address to Jews (hoi Ioudaioi) and Jerusalem residents grounds the message in the covenant community's own theological tradition.

Acts 2:15

These people are not drunk, as you suppose. It is only nine in the morning! — Peter's refutation is simple: early morning drinking is culturally implausible, mocking the mockers' stupidity. The appeal to custom and reason establishes that the Spirit's work is not irrational or obscene but fits intelligible patterns of behavior and theological understanding.

Acts 2:16

No, this is what was spoken by the prophet Joel — Peter grounds the Pentecost event in OT Scripture (Joel 2:28-32 [LXX 3:1-5]), showing that the Spirit's outpouring fulfills God's ancient promise. The identification of present events with prophetic fulfillment (touto estin to eireimen, this is the thing spoken) establishes typological continuity between OT promise and present experience. Scripture interprets experience; experience validates Scripture.

Acts 2:17

'In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. — the eschatological quotation (Joel 2:28-29 LXX) promises universal Spirit-gifting ('all flesh,' pasan sarka, all flesh/humanity without distinction). The pouring out (ekchusis, pouring forth, outpouring) is abundant, irresistible, and democratizing: sons and daughters, young and old, all receive the Spirit's gift. The phenomena (prophecy, visions, dreams) are the Spirit's common methods of communication.

Acts 2:19

I will show wonders in the heavens above and signs on the earth below, blood and fire and billows of smoke. — the cosmic and earthly signs (terata, wonders; sēmeia, signs; stoicheia, elements) recall the plagues against Egypt and indicate divine activity disrupting the normal order. Blood, fire, and smoke are apocalyptic imagery signaling God's judgment and the end-times breaking into history. The signs accompany and validate the proclamation of salvation.

Acts 2:20

The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord. — the cosmic darkening (skotia, darkness) and the moon's redness (blood) are standard apocalyptic imagery (cf. Isaiah 13:10, Ezekiel 32:7) signaling the day of the Lord (hemera kyriou) when God judges and redeems. These signs are not merely future; they are inaugurated in the Spirit's outpouring and realized finally at Christ's parousia.

Acts 2:21

And everyone who calls on the name of the Lord will be saved.' — the universal salvation promise (pas hos an epikaleō, everyone who calls upon) connects to Joel's prophecy and becomes the pivot of Peter's sermon's call to response. To call on the name of the Lord is to invoke God for salvation, a phrase rooted in Abraham's practice (Genesis 12:8) and extended now to all who believe in Jesus as Lord (kyrios).

Acts 2:22

Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know — Peter addresses Israel (andres Israelitai) as the covenantal community, appealing to their corporate memory and direct experience. Jesus' miracles, wonders, and signs (dynameis, terata, sēmeia) were publicly witnessed; the crowd knew of them firsthand. The concentration of miracles in Jesus' ministry is unique in Israel's history and accredits him as God's messenger.

Acts 2:23

This man was handed over to you by God's set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross — Peter boldly charges the Jerusalem audience with complicity in Jesus' death while maintaining God's sovereignty (horismenos boulē kai prognōsis theou, determined counsel and foreknowledge of God). The paradox is stark: human guilt and divine purpose coexist; God's plan includes human responsibility. The nailing (prospēgnymi) to the cross emphasizes the scandal and horror of crucifixion.

Acts 2:24

But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to hold him — the resurrection (anastasis) is the pivotal reversal: death could not contain Jesus (adynatos, impossible, impotent before divine power). The agony (ōdin, birth pangs, labor pains) of death is the phrase that makes sense of Easter as the birth of a new creation. Resurrection is not CPR but transformation; death's grip is broken.

Acts 2:25

David said about him: 'I see the Lord always before me. Because he is at my right hand, I will not be shaken. — Peter cites Psalm 16:8-11, attributed to David and read typologically as a prophecy of Christ's resurrection. The psalmist's confidence in God's presence (prophetic of Christ's victorious trust) becomes proof of the resurrection's necessity and reality. The at-right-hand imagery anticipates Psalm 110, establishing Christ's exaltation.

Acts 2:26

Therefore my heart is glad and my tongue rejoices; my body also will rest in hope, — the heart's gladness (chara, joy), the tongue's joy (agalliao, exultation), and bodily rest in hope (elpis, hope as confident expectation) describe the resurrection's fruit: not merely spiritual survival but embodied vindication. The psalmist's joy is the joy of resurrection, of divine promise kept, of death overcome.

Acts 2:27

because you will not abandon me to the realm of the dead, you will not let your holy one see decay. — the Hades language (sheol, the grave) and the 'holy one' (hosios, devoted one, pious one) clearly reference Jesus in Peter's reading. The refusal of decay (diaphthora, corruption/decomposition) distinguishes Jesus' resurrection from mere resuscitation; his body is transformed, not revivified. This is the guarantor of the resurrection's objective, bodily reality.

Acts 2:28

You have made known to me the ways of life; you will fill me with joy in your presence.' — the ways of life (hodoi zōēs, paths of life) and joy in God's presence are the resurrection's gift: life eternal in God's presence, the goal of Israel's covenant hope. The personal knowledge and experience of God's presence, begun in resurrection, will be perfected in the eschaton.

Acts 2:29

'Brothers and sisters, I can confidently speak to you about the patriarch David that he died and was buried, and his tomb is here to this day — Peter's argument is sophisticated: David (the psalm's author) died and is still dead (remains in his tomb in Jerusalem, a verifiable historical fact). Therefore, when David speaks of not seeing decay, he cannot be speaking of himself; he must be prophesying of another.

Acts 2:30

But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. — David's prophetic gift (prophētes, prophet, one who speaks on behalf of God) enables him to see beyond his own death. The oath (horka, sworn promise) references the Davidic covenant (2 Samuel 7), God's irrevocable commitment to David's dynasty. The throne (thronos) promise is not merely geopolitical but eschatological: Christ sits on the throne of David eternally.

Acts 2:31

Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay. — Peter's typological reading sees David's psalm as prophetic of the Messiah (christos, anointed one). The resurrection is the key fulfillment; David's confident faith in Psalm 16 finds its justification in Jesus' resurrection. The double negative (ou kataleiphthē, not abandoned; ou idoiē, not see) emphasizes the absolute nature of resurrection vindication.

Acts 2:32

God has raised this Jesus to life, and we are all witnesses of the fact. — the eyewitness claim (martyres, witnesses) is apostolic and historically grounded; the disciples saw the risen Jesus (1 Corinthians 15:1-8 establishes the resurrection appearances). The focus shifts from past event (David's prophecy) to present reality (Jesus' resurrection) to apostolic testimony (we are witnesses). Eyewitness testimony is the epistemic foundation of the faith.

Acts 2:33

Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear. — the exaltation to God's right hand (kathisma dexion, seated at the right hand, the place of power and honor) is the consequence of resurrection and vindication. Christ's reception of the Spirit from the Father and his pouring out of the Spirit are intimately connected: the ascended Christ is the giver of the Spirit. The disciples' tongues experience is directly traced to Christ's heavenly exaltation.

Acts 2:34

'The Lord said to my Lord: 'Sit at my right hand — Peter quotes Psalm 110:1, the most quoted OT passage in the NT, establishing Jesus' Davidic messiahship and exaltation. The two 'Lords' (kyrioi) distinguish God the Father from the risen Christ; Jesus is David's Lord, not merely his son. The sitting (kathizo) at the right hand is permanent enthronement, not temporary seating.

Acts 2:35

until I make your enemies a footstool for your feet.' — the enemies (echthroi, foes) placed as a footstool (hypopodion, footstool) is humiliation and complete subjugation. The 'until' (heōs) indicates a process: Christ reigns now (already) but enemies are still being subdued; final victory awaits the parousia (not yet). The already-not yet tension defines the present age.

Acts 2:36

'Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ.' — the climax of Peter's sermon declares Jesus' divine office: Lord (kyrios, divine title) and Christ (christos, Messiah, anointed king). The 'whom you crucified' (houn hymeislytrontes, whom you put to death, active complicity) charges the audience with guilt but opens the possibility of repentance. The declaration is scandalous: the crucified criminal is Lord of all.

Acts 2:37

When the people heard this, they were cut to the heart and said to Peter and the other apostles, 'Brothers, what shall we do?' — the cutting of hearts (katanyssō, pricked, wounded, pierced) indicates the Spirit's conviction (cf. John 16:8); conscience awakens to guilt and need. The question 'What shall we do?' (ti poiēsomen, what shall we perform) seeks the path of repentance and restoration. The crowd's openness is the Spirit's work.

Acts 2:38

Peter replied, 'Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. — repentance (metanoia, turning around, change of mind and direction) is the first step toward salvation. Baptism in Jesus' name (onoma, name, identity, authority) signifies allegiance and identification with Christ. Forgiveness of sins (aphesis, release, remission, cancellation) is the transaction's benefit: sins are declared canceled, removed, no longer held against the believer. The Spirit is promised as the gift (dorea, gift, present) following faith-response.

Acts 2:39

The promise is for you and your children and for all who are far off — for all whom the Lord our God will call.' — the promise extends to the present generation, their descendants (children, teknois), and the distant (far off, makran, far away geographically and temporally), all within God's calling (proskalēō, call to oneself, invite). This universalizes the gospel's reach while maintaining God's sovereign election. The inclusive promise respects both human agency and divine initiative.

Acts 2:40

With many other words he warned them; and he pleaded with them, 'Save yourselves from this corrupt generation.' — Peter continues with many words (polloi logoi, many words, further discourse) not recorded; what's preserved is the sermon's core. The warning (diamarturomai, solemnly testify, earnestly warn) and pleading (parakaleō, exhort, encourage, appeal to) show pastoral urgency. The corrupt generation (genea skolios, twisted generation, bent generation) is an allusion to Deuteronomy 32:5 and implies judgment awaits those who refuse the promise.

Acts 2:41

Those who accepted his message were baptized, and about three thousand were added to their number that day — the response (apodechōmai, receive, accept) to Peter's message results in mass baptism. Three thousand converts (chiliades treis) is extraordinary and reminiscent of Exodus 32:28 (three thousand die in the golden calf incident, but now three thousand are baptized into life). The daily addition is the church's numerical growth (prosithemi, added, accounted, enrolled).

Acts 2:42

They devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer — the four marks of the primitive church (didachē, teaching; koinōnia, fellowship; klasin artou, breaking of bread, the Eucharist; proseuchē, prayer) establish the community's rhythm and substance. Devotion (proskartereo, persist, steadfastly adhere) indicates unwavering commitment. The apostles' teaching preserves Jesus' words and interprets them for the community.

Acts 2:43

Everyone was filled with awe at the many wonders and signs performed by the apostles — awe (phobos, fear, reverence, respect) at the apostolic wonders (terata, wonders; sēmeia, signs) recalls the awe at Jesus' miracles; the apostles continue his work. The wonders authenticate the apostles' proclamation and the church's message, showing that God's power still operates through his representatives.

Acts 2:44

All the believers were together and had everything in common — radical economic sharing (koina panta, all things common, shared property) characterizes the community of goods. This practice is motivated by eschatological expectation, Spirit-induced generosity, and theological unity (one heart, one soul). The sharing is not communism imposed but voluntary generosity flowing from shared faith.

Acts 2:45

They sold property and possessions and gave to anyone who had need — the selling (poleō, sell) and distribution (diaireo, distribute, divide) of goods according to need (chreia, need, necessity) demonstrates koinōnia's practical expression. There is no record of compulsion; Ananias and Sapphira's sin is not selling but lying about the sale (5:1-11). Voluntary generosity flowing from the Spirit is the ideal.

Acts 2:46

Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, — daily gathering (kath' hemeran, day by day) shows constant devotion and community strength. The temple courts provide public testimony to the faith while private homes offer intimate koinonia. The breaking of bread (klasin artou) is simultaneously Eucharistic meal and daily table fellowship. Gladness (chara, joy, cheerfulness) and sincerity (aphelotēs, singleness, simplicity, guilelessness) mark the Spirit-filled community's emotional and moral tone.

Acts 2:47

praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved — praising God (aineo, praise, celebrate) and enjoying favor (charis, grace, favor, acceptance) from the population show external vindication and internal joy coexisting. The daily addition (aprosithemi, added, enrolled daily) of the saved (sōzō, saved, rescued, healed) is God's work (ho kyrios, the Lord added); the church grows by divine, not human, initiative. The divine passive dominates: God is at work.