Verse-by-verse study

Acts 2 · Notes

Provisional

Reading Guide
Main Text: Primary translation — readable but faithful to Greek structure. Notes: Essential Greek features immediately below each verse.

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).

CriticalLexicalGrammaticalTheological

Supplementary — patterns across the chapter

1

And as the day of Pentecost (Shavuot) was being fulfilled, they were all together in the same place.

CRITICAL — "PENTECOST" (SHAVUOT, THE FEAST OF WEEKS)
- ἡ ἡμέρα τῆς πεντηκοστῆς (hē hēmera tēs pentēkostēs) = "the day of Pentecost." Pentēkostē ("fiftieth") is the Greek name of Shavuot, the Feast of Weeks — the pilgrim festival fifty days after Passover (Lev 23:15-21), a harvest feast later associated in Jewish tradition with the giving of the Torah at Sinai. The TT renders "Pentecost" and glosses Shavuot. συμπληροῦσθαι (symplērousthai, "being fulfilled/completed") frames the day as the appointed time. → Companion §A1 (Shavuot and the Spirit).
2

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.

"A RUSHING VIOLENT WIND" — *PNOĒS BIAIAS

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).
3

And there appeared to them tongues being distributed, like fire, and it sat upon each one of them.

"TONGUES… LIKE FIRE" — THE FIRE-SHAPE, NOT SPEECH
- γλῶσσαι ὡσεὶ πυρός (glōssai hōsei pyros) = "tongues like fire" — here glōssa names the shape (tongue-like flames), distinct from the speech "tongues/languages" of v.4. Fire signals the divine presence (Ex 3; Ex 19:18). The verb shifts to singular ("it sat upon each one"), distributing the one fire to each.
4

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.

CRITICAL — "OTHER TONGUES/LANGUAGES" — *HETERAIS GLŌSSAIS

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).
5

Now there were dwelling in Yerushalayim (Jerusalem) Jews (Yehudim), devout men from every nation of those under the sky.

"FROM EVERY NATION UNDER THE SKY"
- ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν (apo pantos ethnous tōn hypo ton ouranon) = "from every nation of those under the sky." Yehudim (Jews) of the diaspora, gathered for the festival — the audience is Israel-in-dispersion, the first ring of the witness program (1:8). The "nations" list (vv.9-11) makes the universality concrete.
6

And when this sound occurred, the multitude came together and was confounded, because each one heard them speaking in his own language.

"IN HIS OWN LANGUAGE" — *IDIA DIALEKTŌ

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.
7

And they were amazed and marveled, saying, "Behold, are not all these who are speaking Galileans?

"GALILEANS"
- Γαλιλαῖοι (Galilaioi) = Galileans — provincials whose Aramaic accent was distinctive (cf. Mt 26:73). The marvel is that unschooled Galileans are heard in the prestige languages of the empire.
8

And how is it that we hear, each of us, in our own language in which we were born?

"IN WHICH WE WERE BORN" — *EGENNĒTHĒMEN

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.
9

Parthians and Medes and Elamites, and those dwelling in Mesopotamia, Yehudah (Judea) and Cappadocia, Pontus and Asia,

THE NATIONS LIST (vv.9-11) — EAST TO WEST
- The catalog runs roughly from the eastern empires (Parthia, Media, Elam, Mesopotamia) westward — a "table of nations" evoking Genesis 10. The TT keeps the geographic names in their familiar forms. The list represents the diaspora of Israel and, prophetically, the reach of the gospel "to the end of the earth" (1:8).
10

Phrygia and Pamphylia, Egypt and the parts of Libya toward Cyrene, and the visiting Romans,

"THE VISITING ROMANS" — *HOI EPIDĒMOUNTES RHŌMAIOI

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.
11

both Jews (Yehudim) and proselytes, Cretans and Arabs — we hear them speaking in our own tongues/languages the great deeds of God."

"PROSELYTES" + "THE GREAT DEEDS OF GOD"
- προσήλυτοι (prosēlytoi) = "proselytes," gentiles who had converted to Judaism. The content of the tongues is τὰ μεγαλεῖα τοῦ θεοῦ ("the great deeds of God") — praise, not prediction; the same word-field as Mary's "magnifies" (Lk 1:46). The slash on glōssai is kept (cf. v.4).
12

And all were amazed and perplexed, saying one to another, "What does this wish to be?"

"WHAT DOES THIS WISH TO BE?" — *TI THELEI TOUTO EINAI

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).
13

But others, mocking, were saying that "They are full of sweet wine."

"SWEET WINE" — *GLEUKOUS

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).
14

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.

CRITICAL — THE FIRST APOSTOLIC SERMON BEGINS
- σταθεὶς… σὺν τοῖς ἕνδεκα (statheis… syn tois hendeka) = "standing with the eleven" — Kefa speaks for the restored Twelve (Matthias now included, 1:26). ἀπεφθέγξατο (apephthenxato, "declared/uttered solemnly") is the same verb used of the Spirit-inspired speech in v.4 — Peter's sermon is itself Spirit-utterance. → Companion §B1 (the kerygma pattern).
15

For these people are not drunk, as you suppose, for it is the third hour of the day;

"THE THIRD HOUR"
- ὥρα τρίτη τῆς ἡμέρας (hōra tritē) = the third hour ≈ 9 a.m., a time of morning prayer, not drinking — answering the mockery of v.13.
16

but this is what has been spoken through the prophet Yoel (Joel):

"THIS IS WHAT HAS BEEN SPOKEN" — *TO EIRĒMENON

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.
17

@@'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;

CRITICAL — THE JOEL ORACLE: DIVINE SPEECH (Rule 30)
- The citation is first-person speech of God ("says God… I will pour out") → marked (Rule 30 / decision A-004). Acts reads ἐν ταῖς ἐσχάταις ἡμέραις ("in the last days") where Joel/LXX has "after these things" — interpreting the Spirit's coming as the inauguration of the last days. ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα = "I will pour out from my wind/spirit upon all flesh" — the democratized Spirit (sons/daughters, young/old). → Companion §B2 (Joel and the last days).
18

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 THEY WILL PROPHESY" — AN ADDITION TO JOEL
- καὶ προφητεύσουσιν (kai prophēteusousin) = "and they will prophesy." Acts adds "my" to the servants (doulous mou… doulas mou) and appends "and they will prophesy" (not in Joel) — sharpening the point that the Spirit makes all God's servants prophets. The wind/spirit slash is kept.
19

And I will give wonders in the sky above and signs upon the earth below — blood and fire and vapor of smoke.

"WONDERS… AND SIGNS"
- τέρατα… καὶ σημεῖα (terata… kai sēmeia) = "wonders and signs" — the cosmic portents of the Day of the LORD; in Acts the same pairing describes the apostles' deeds (2:43; 4:30). Still within God's first-person oracle ().
20

The sun will be turned into darkness and the moon into blood, before the day of the Lord comes — the great and manifest day.

CRITICAL — "THE DAY OF THE LORD" (κύριος = YHWH)
- πρὶν ἐλθεῖν ἡμέραν κυρίου (prin elthein hēmeran kyriou) = "before the day of the Lord comes." Kyrios here renders the Hebrew YHWH of Joel (Option C: "the Lord" in the text, YHWH noted). The cosmic signs frame the present outpouring as the dawn of that Day. ἐπιφανῆ (epiphanē) = "manifest/splendid."
21

And it will be that everyone who calls upon the name of the Lord will be saved.'@@

CRITICAL — "EVERYONE WHO CALLS ON THE NAME OF THE LORD"
- πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται (pas hos an epikalesētai to onoma kyriou sōthēsetai) = "everyone who calls upon the name of the Lord will be saved." In Joel, kyrios = YHWH (Option C). The sermon will redefine "the name" christologically (v.38, immersion "upon the name of Yeshua") — the same κύριος applied to Jesus at v.36; the TT keeps "the Lord" and tracks the referent in the notes. The Joel divine-speech citation () closes here. → Companion §B2.
22

"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 —

"DEMONSTRATED FROM GOD" — *APODEDEIGMENON

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."
23

this one, given up by the determined plan and foreknowledge of God, you, through the hand of lawless men, fastened up and killed;

CRITICAL — DIVINE PLAN AND HUMAN GUILT HELD TOGETHER
- τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ (tē hōrismenē boulē kai prognōsei tou theou) = "by the determined plan and foreknowledge of God" — yet "you… killed" him "through the hand of lawless men." Acts holds the two together without resolving the tension: God's purpose and real human responsibility. προσπήξαντες (prospēxantes, "fastening up") = the crucifixion. [theological — both affirmed: PROBABLE.]
24

whom God raised up, having loosed the birth-pangs of death, because it was not possible for him to be held by it.

"THE BIRTH-PANGS OF DEATH" — *TAS ŌDINAS TOU THANATOU

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.
25

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.

CRITICAL — PSALM 16:8 (κύριος = YHWH); DAVID SPEAKS
- προορώμην τὸν κύριον ἐνώπιόν μου (proorōmēn ton kyrion enōpion mou) = "I saw the Lord before me always" (Ps 16:8 LXX). Kyrios = YHWH (Option C). This is David's human speech (not divine speech, so not marked as such); Peter reads it as ultimately spoken "concerning him" (the Messiah). → Companion §B3 (Psalm 16 and resurrection).
26

Therefore my heart was glad and my tongue rejoiced; and still my flesh also will rest upon hope,

"MY TONGUE REJOICED" — LXX FOR "MY GLORY"
- ἠγαλλιάσατο ἡ γλῶσσά μου (ēgalliasato hē glōssa mou) = "my tongue rejoiced." The LXX reads Hebrew kevodi ("my glory") as glōssa ("tongue"); the TT follows the LXX/NA28 wording Peter cites. κατασκηνώσει ἐπ' ἐλπίδι = "will rest/encamp upon hope."
27

because you will not abandon my soul to Hades, nor will you give your holy one to see corruption.

CRITICAL — "HADES" (SHEOL) AND "YOUR HOLY ONE"
- οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην (ouk enkataleipseis tēn psychēn mou eis hadēn) = "you will not abandon my soul to Hades." Hadēs is the LXX rendering of Hebrew Sheol, the realm of the dead; the TT transliterates and glosses (Sheol). τὸν ὅσιόν σου (ton hosion sou) = "your holy/devout one." Peter's argument: David died and decayed, so the psalm points beyond David to the one not abandoned to corruption — the risen Messiah. → Companion §B3.
28

You made known to me ways of life; you will fill me with gladness with your face.'

"WAYS OF LIFE" + "YOUR FACE"
- ὁδοὺς ζωῆς (hodous zōēs) = "ways of life"; μετὰ τοῦ προσώπου σου (meta tou prosōpou sou) = "with your face/presence" — the joy of God's presence, read as resurrection-life. Closes the Psalm 16 citation.
29

"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.

"THE PATRIARCH DAVID… HIS TOMB IS AMONG US"
- τοῦ πατριάρχου Δαυίδ (tou patriarchou David) — David's known death, burial, and existing tomb prove the psalm (v.27) was not fulfilled in him; the argument requires a referent who did not see corruption. παρρησίας (parrēsias) = "boldness, freedom of speech."
30

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,

CRITICAL — DAVID AS PROPHET; THE DAVIDIC OATH
- προφήτης… ὅρκῳ ὤμοσεν αὐτῷ ὁ θεός (prophētēs… horkō ōmosen autō ho theos) = David is "a prophet," and God "swore to him with an oath" (Ps 132:11; 2 Sam 7) to seat his descendant on his throne. This makes David's psalm predictive of the Messiah's enthronement — the bridge to Psalm 110 (v.34). → Companion §B4.
31

looking ahead, he spoke concerning the resurrection of the Messiah, that neither was he abandoned to Hades nor did his flesh see corruption.

"THE RESURRECTION OF THE MESSIAH" — *TĒS ANASTASEŌS TOU CHRISTOU

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.
32

This Yeshua (Jesus) God raised up, of which we all are witnesses.

"OF WHICH WE ALL ARE WITNESSES" — *MARTYRES

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.
33

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.

CRITICAL — THE EXALTED JESUS POURS OUT THE SPIRIT
- τῇ δεξιᾷ… τοῦ θεοῦ ὑψωθεὶς (tē dexia tou theou hypsōtheis) = "exalted to/by the right hand of God" (the dative is ambiguous: "to the right hand" or "by the right hand" — the TT keeps "to the right hand," noting the option). The risen-and-exalted Jesus "poured out" (the verb of Joel, v.17) the Spirit — so Pentecost is his act. [dative: PROBABLE "to the right hand."]
34

For David did not ascend into the heavens, but he himself says: 'The Lord said to my lord, @@"Sit at my right hand,

CRITICAL — PSALM 110:1: THE DOUBLE *KYRIOS* (decision A-005)
- εἶπεν ὁ κύριος τῷ κυρίῳ μου (eipen ho kyrios tō kyriō mou) = "The Lord said to my lord." Two distinct referents under one Greek word: the first κύριος = YHWH (the speaker; Option C — DE→JHWH, PT/ES→YHWH in propagation); the second τῷ κυρίῳ μου = the Messiah (David's "lord," the addressee). The whole Davidic argument turns on this distinction. The TT renders "The Lord said to my lord" and the LORD's quoted command "Sit at my right hand…" is divine speech → marked . [the two referents: PROBABLE; the messianic application is the sermon's claim.] → Companion §B4 (Psalm 110 and the enthronement).
35

until I set your enemies as a footstool for your feet."@@'

"A FOOTSTOOL FOR YOUR FEET"
- ὑποπόδιον τῶν ποδῶν σου (hypopodion tōn podōn sou) = "a footstool for your feet" — the enemies' subjugation under the enthroned Messiah. The LORD's first-person command continues the divine speech marked at v.34. Psalm 110:1 is the most-cited HB verse in the GS.
36

Therefore let all the house of Israel know assuredly that God made him both Lord and Messiah — this Yeshua (Jesus) whom you crucified."

CRITICAL — "BOTH LORD AND MESSIAH" — THE CONFESSION
- καὶ κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός (kai kyrion auton kai Christon epoiēsen ho theos) = "God made him both Lord (kyrios) and Messiah (Christos)." The same kyrios of the citations (YHWH-bearing) is now confessed of the crucified-and-raised Yeshua — the sermon's climax. The TT keeps "Lord" and lets the juxtaposition (not a narrator's equation) do the work. → Companion §B5.
37

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?"

"PIERCED IN THE HEART" — *KATENYGĒSAN

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.
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.

CRITICAL — "CHANGE YOUR MINDS… FOR THE RELEASE OF SINS" (the *eis* crux)
- μετανοήσατε… βαπτισθήτω… εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (metanoēsate… baptisthētō… eis aphesin tōn hamartiōn hymōn) = "Change your minds… be immersed… for/unto the release of your sins." μετάνοια = "change of mind" (locked GS term, not "repentance" in the penitential sense). The preposition εἰς is theologically loaded — "for the purpose of" vs. "with reference to/because of" forgiveness; the TT preserves "for/unto" and does not resolve it. ἄφεσις = "release/forgiveness" (as Lk 1:77; 3:3). [eis: Uncertain — purpose vs. ground; deliberately unresolved.] → Companion §C1.
39

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."

"TO ALL THOSE AT A DISTANCE" (κύριος = YHWH)
- πᾶσιν τοῖς εἰς μακράν (pasin tois eis makran) = "to all those at a distance" — echoing Isaiah 57:19 and Joel 2:32; "those far off" will include the nations (the trajectory of Acts). κύριος ὁ θεὸς ἡμῶν ("the Lord our God") = YHWH (Option C).
40

And with many other words he testified solemnly and was exhorting them, saying, "Be saved from this crooked generation."

"THIS CROOKED GENERATION" — *TĒS GENEAS TĒS SKOLIAS

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.
41

So those who welcomed his word were immersed, and there were added in that day about three thousand souls.

"ABOUT THREE THOUSAND SOULS"
- ψυχαὶ ὡσεὶ τρισχίλιαι (psychai hōsei trischiliai) = "about three thousand souls." The Spirit's "harvest" at the harvest-festival; the verb "were added" (prosetethēsan) recurs in v.47 — God adds to the community.
42

And they were persevering in the teaching of the apostles and in the fellowship, in the breaking of the bread and in the prayers.

CRITICAL — THE FOUR MARKS OF THE COMMUNITY
- τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς = "the teaching of the apostles, and the fellowship (koinōnia), the breaking of the bread, and the prayers." Koinōnia = "fellowship/sharing/communion" (the TT renders "fellowship," noting the sharing-of-goods sense developed in vv.44-45). "The breaking of the bread" and "the prayers" (with articles) point to defined communal practices. → Companion §D1 (the life of the community).
43

And fear was coming upon every soul, and many wonders and signs were happening through the apostles.

"WONDERS AND SIGNS THROUGH THE APOSTLES"
- τέρατα καὶ σημεῖα (terata kai sēmeia) = "wonders and signs" — the same pairing as Joel's portents (v.19) and Jesus's own works (v.22), now continued through the apostles, confirming the Spirit's presence.
44

And all those who believed were together in the same place and had all things in common,

"HAD ALL THINGS IN COMMON" — *EICHON HAPANTA KOINA

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.
45

and they were selling their properties and goods and distributing them to all, as anyone had need.

"AS ANYONE HAD NEED" — *KATHOTI AN TIS CHREIAN EICHEN

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.
46

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,

"IN THE TEMPLE… AND FROM HOUSE TO HOUSE"
- ὁμοθυμαδὸν ἐν τῷ ἱερῷ… κατ' οἶκον (homothymadon en tō hierō… kat' oikon) = "with one accord in the temple… from house to house." The community remains within the temple's worship while also meeting in homes — continuity with Israel, not separation. ἀγαλλιάσει = "exultation" (cf. Lk 1:44, 47).
47

praising God and having favor toward all the people. And the Lord was adding those being saved day by day to the same place.

CRITICAL — "THE LORD WAS ADDING" (growth as God's act)
- ὁ δὲ κύριος προσετίθει τοὺς σῳζομένους (ho de kyrios prosetithei tous sōzomenous) = "the Lord was adding those being saved." Growth is God's doing, not the community's strategy; kyrios here (the risen Jesus, or God — the referent is open) "adds" daily. χάριν πρὸς ὅλον τὸν λαόν = "favor toward all the people" — the community's initial standing within Israel.

Glossary

Pentecost (Shavuot)πεντηκοστή (pentēkostē)The Feast of Weeks, fifty days after Passover; the festival
{a:wind/spirit}πνεῦμα (pneuma)Wind / spirit / breath — the locked GS slash (Rule 2); poure
{a:tongues/languages}γλῶσσαι (glōssai)Both senses kept (vv.4, 11): ecstatic "tongues" and real "la
languageδιάλεκτος (dialektos)A real spoken language/dialect (vv.6, 8) — confirming the to
the Lordκύριος (kyrios)Option C: YHWH in the citations (vv.20, 21, 25, 39); confess
Hadesᾅδης (hadēs)The realm of the dead; LXX for Hebrew Sheol (vv.27, 31).
MessiahΧριστός (Christos)"Anointed" = Hebrew Mashiach (vv.31, 36).
change of mindμετάνοια / μετανοέω (metanoia)The locked rendering of metanoeō (v.38) — not penitential "r
release / forgivenessἄφεσις (aphesis)"Release" of sins (v.38); as Lk 1:77; 3:3.
fellowshipκοινωνία (koinōnia)Fellowship / sharing / communion (v.42); realized in shared
with one accordὁμοθυμαδόν (homothymadon)Of one mind — the community's unity (v.46; cf. 1:14).

Supplementary — patterns across the chapter

Cross-Chapter Tracking (HB -> Acts)

HB / earlier sourceThemeIn Acts 2
Ex 19 (Sinai); Lev 23:15-21Shavuot; theophany of wind and firePentecost setting; the wind-sound and fire-tongues of the Spirit (vv.1-4).
Gen 11:1-9 (Babel)The confusion of tonguesReversed — 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 16:8-11The holy one not abandoned to SheolDavid 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 132:11The oath to seat David's son on his throneGrounds 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).