Greek Text · Translation · Interlinear · Discourse Structure

The Acts of the Apostles, Chapter 2ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ Β′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Καὶ ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς Πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό.

And when the day of Pentecost was being fulfilled, they were all together in the same place.

Scene-setting / temporal frameΚαὶThe chapter opens with a temporal infinitival construction (ἐν τῷ + infinitive), a Lukan idiom marking the precise moment. 'All together in the same place' (ὁμοῦ ἐπὶ τὸ αὐτό) echoes Acts 1:15; the gathering grounds the subsequent divine action.
Καὶandcoordinating conjunction (narrative continuity)
ἐνwhenpreposition + articular infinitive (temporal)
τῷtheDativearticle (part of ἐν τῷ + inf. construction)
συμπληροῦσθαιbeing fulfilledPres Pass Inf · συμπληρόωtemporal infinitive (object of ἐν τῷ)→ progressive present (process reaching completion)συμπληρόω: 'fill up completely, fulfill'; in temporal contexts 'when the day arrived/was completed' (cf. Luke 9:51).
τὴνtheAccusativearticle (accusative subject of infinitive)
ἡμέρανdayAccusativeaccusative subject of infinitiveἡμέρα: 'day'; acc. as subject of the passive infinitive.
τῆςofGenitivearticle
ΠεντηκοστῆςPentecostGenitivegenitive of identificationΠεντηκοστή: 'fiftieth'; the Jewish festival Shavuot, fifty days after Passover (Lev 23:15–16 LXX). Luke's selection of this date links the Spirit-gift to Sinai/Torah traditions in Second Temple Judaism.
ἦσανthey wereImpf Act Indic 3 Pl · εἰμίmain verb (periphrastic or standalone state)→ progressive imperfect (continuous state prior to the event)
πάντεςallNominativepredicate adjective / subject modifierπᾶς: 'all'; emphasizes the corporate, unified nature of the gathering.
ὁμοῦtogetheradverb of accompanimentὁμοῦ: 'together, at the same place'; rare in NT (John 4:36; 20:4); reinforces ἐπὶ τὸ αὐτό.
ἐπὶinpreposition + accusative (locative)
τὸtheAccusativearticle (part of fixed phrase)
αὐτόsame placeAccusativesubstantival adjective (locative idiom ἐπὶ τὸ αὐτό)ἐπὶ τὸ αὐτό: fixed phrase meaning 'in the same place / together'; recurs at vv. 44, 47.
2

καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι·

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

Narrative continuation (onset of the theophany)καὶThe divine event erupts with ἄφνω ('suddenly') — Luke's marker of divine intrusion (cf. Acts 9:3; 16:26). The simile ὥσπερ φερομένης πνοῆς βιαίας ('as of a rushing violent wind') preserves the phenomenal nature: sound, not actual wind.
καὶandcoordinating conjunction
ἐγένετοthere cameAor Mid Indic 3 Sg · γίνομαιmain verb (existential / event verb)→ constative aorist (the sudden singular event)γίνομαι: 'become, happen, come'; with ἄφνω the idiom 'suddenly there came.'
ἄφνωsuddenlyadverb of manner (theophanic marker)ἄφνω: 'suddenly, unexpectedly'; in Acts marks sudden divine interventions (2:2; 9:3; 16:26).
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of sourceοὐρανός: 'heaven, sky'; source of the divine — the spatial marker of God's action breaking into the human sphere.
ἦχοςsoundNominativesubject of ἐγένετοἦχος: 'sound, roar'; Lukan word (Luke 21:25; Acts 2:2; Heb 12:19); auditory aspect of the theophany.
ὥσπερlikecomparative particle (simile marker)ὥσπερ: 'just as, like'; signals the phenomenal nature — a sound as of wind, not wind itself.
φερομένηςrushingPres Pass Ptc Gen Sg Fem · φέρωattributive participle (modifying πνοῆς)→ progressive present participle (continuous motion)φέρω: 'carry, bear, rush'; passive here = 'being driven/rushing'; describes the violent character of the wind.
πνοῆςwindGenitivegenitive of comparison (within the simile)πνοή: 'breath, wind'; NT hapax in this metaphorical-theophanic sense; echoes רוּחַ / πνεῦμα traditions.
βιαίαςviolentGenitiveattributive adjective (modifying πνοῆς)βίαιος: 'violent, forceful'; only here in NT; the force of the Spirit's coming is overwhelming, not gentle.
καὶandcoordinating conjunction (sequential result)
ἐπλήρωσενit filledAor Act Indic 3 Sg · πληρόωmain verb (result clause)→ constative aorist (complete filling action)πληρόω: 'fill completely'; the house is filled before the disciples are — the filling is spatial first, then personal (v.4).
ὅλονwholeAccusativeattributive adjective (modifying οἶκον)
τὸνtheAccusativearticle
οἶκονhouseAccusativedirect object of ἐπλήρωσενοἶκος: 'house, dwelling'; the venue — traditionally the upper room (1:13); not named as the Temple.
οὗwhereGenitivegenitive of place (relative pronoun, locative)
ἦσανthey wereImpf Act Indic 3 Pl · εἰμίperiphrastic auxiliary→ progressive imperfect (continuous background state)
καθήμενοιsittingPres Mid Ptc Nom Pl Masc · κάθημαιpredicate participle (periphrastic with ἦσαν)→ progressive present participle (posture of waiting)κάθημαι: 'sit, remain seated'; the posture of expectant waiting, contrasting with the sudden divine action.
3

καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφ' ἕνα ἕκαστον αὐτῶν,

And there appeared to them tongues as of fire, distributing themselves, and one rested on each of them,

Narrative continuation (visual theophany)καὶThe auditory phenomenon (v.2) gives way to the visual: 'tongues as of fire' appear. The participle διαμεριζόμεναι ('distributing') is crucial — one distributed manifestation settles on each disciple, emphasizing both corporate and individual dimensions of the Spirit's coming.
καὶandcoordinating conjunction
ὤφθησανthere appearedAor Pass Indic 3 Pl · ὁράωmain verb (divine passive — God shows)→ constative aorist (the single visionary event)ὁράω: 'see'; the passive ὤφθη(σαν) is the theophanic/visionary passive common in LXX and NT (Gen 12:7; Luke 1:11; Acts 7:2).
αὐτοῖςto themDativedative of indirect object (recipients of the vision)
διαμεριζόμεναιdistributing themselvesPres Mid Ptc Nom Pl Fem · διαμερίζωpredicate participle (manner/circumstance of the tongues)→ progressive present participle (the distribution as ongoing action)διαμερίζω: 'distribute, divide among'; middle voice emphasizes self-distribution; each tongue is sent specifically.
γλῶσσαιtonguesNominativesubject of ὤφθησανγλῶσσα: 'tongue, language'; here the shape of the fiery manifestation anticipates the linguistic miracle of v.4. The word bridges the visual phenomenon and the linguistic gift.
ὡσεὶas ofcomparative particle (simile marker)ὡσεί: 'as if, like'; marks phenomenal description — fiery in appearance, not necessarily literal flame.
πυρόςfireGenitivegenitive of comparison (within the simile)πῦρ: 'fire'; fire as divine presence pervades the OT (Exod 3:2; 13:21; 19:18); John the Baptist's promise of Spirit-and-fire baptism (Luke 3:16) is here fulfilled.
καὶandcoordinating conjunction (result)
ἐκάθισενit restedAor Act Indic 3 Sg · καθίζωmain verb (individual settling)→ constative aorist (each settling as a completed event)καθίζω: 'sit, settle, rest'; the singular verb with collective plural subject ('one on each') stresses the individual reception.
ἐφ'onpreposition + accusative (resting upon)
ἕναoneAccusativedistributive accusative (with ἕκαστον)
ἕκαστονeachAccusativedistributive pronoun (object of ἐφ')ἕκαστος: 'each one'; underscores individuality — the Spirit distributes to all without exception.
αὐτῶνof themGenitivepartitive genitive
4

καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου αὐτοῖς ἀποφθέγγεσθαι.

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

Narrative climax (fulfillment of the Spirit-promise)καὶThe theological climax: πάντες ἐπλήσθησαν πνεύματος ἁγίου fulfills Acts 1:5 and Luke 3:16. The imperfect ἐδίδου ('was giving') frames the Spirit's gift as continual provision; ἀποφθέγγεσθαι ('to give utterance') is a prophetic-oracular term, used again in v.14 of Peter's address.
καὶandcoordinating conjunction
ἐπλήσθησανthey were filledAor Pass Indic 3 Pl · πίμπλημιmain verb (divine passive)→ constative aorist (single complete filling event)πίμπλημι: 'fill'; used consistently in Luke–Acts for Spirit-filling of individuals at decisive moments (Luke 1:15, 41, 67; Acts 4:8, 31; 9:17; 13:9).
πάντεςallNominativesubject modifier (universal scope)
πνεύματοςwith the SpiritGenitivegenitive of content (what fills)πνεῦμα: 'spirit, Spirit'; the genitive with πίμπλημι specifies the filling substance; πνεύματος ἁγίου = the Holy Spirit.
ἁγίουHolyGenitiveattributive adjective (modifying πνεύματος)ἅγιος: 'holy'; the fullness of divine holiness given by God — the promised gift of Acts 1:4–5.
καὶandcoordinating conjunction (result)
ἤρξαντοthey beganAor Mid Indic 3 Pl · ἄρχωauxiliary verb (inceptive)→ inceptive aorist (the start of the tongue-speaking)ἄρχομαι: 'begin'; Luke's characteristic inceptive auxiliary; marks the inception of a new activity.
λαλεῖνto speakPres Act Inf · λαλέωcomplementary infinitive (object of ἤρξαντο)→ progressive present infinitive (ongoing speaking)λαλέω: 'speak'; in Acts often of inspired, prophetic speech.
ἑτέραιςotherDativeattributive adjective (modifying γλώσσαις)ἕτερος: 'other, different'; ἑτέραις γλώσσαις = 'in other tongues' — languages other than the speakers' native Galilean Aramaic/Greek.
γλώσσαιςtonguesDativedative of means (instrument of speech)γλῶσσα: 'tongue, language'; here the languages listed in vv. 9–11 — actual human languages, not ecstatic utterance (contrast 1 Cor 14).
καθὼςascomparative conjunction (manner/source)
τὸtheNominativearticle
πνεῦμαSpiritNominativesubject of ἐδίδου
ἐδίδουwas givingImpf Act Indic 3 Sg · δίδωμιmain verb (ongoing provision)→ progressive imperfect (the Spirit's continuous empowering)δίδωμι: 'give'; the imperfect stresses the Spirit's sustained, moment-by-moment granting of utterance.
αὐτοῖςthemDativedative indirect object (recipients)
ἀποφθέγγεσθαιto utterPres Mid Inf · ἀποφθέγγομαιcomplementary infinitive (specifying what the Spirit gave)→ progressive present infinitive (continuous prophetic utterance)ἀποφθέγγομαι: 'speak out boldly, give oracular utterance'; used of prophets and inspired speakers in the LXX (1 Chr 25:1; Mic 5:12); Acts 2:14 uses it of Peter; a premium oratorical-prophetic term.
5

Ἦσαν δὲ εἰς Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν.

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

Background / scene shift (introducing the audience)δέLuke shifts to the audience whose amazement will frame the rest of the episode. The combination εὐλαβεῖς ἄνδρες ('devout men') characterizes Diaspora Jews who have come to Jerusalem for the festival; 'from every nation under heaven' sets up the Babel-reversal dynamic of the language-miracle.
Ἦσανthere wereImpf Act Indic 3 Pl · εἰμίmain verb (existential, background state)→ progressive imperfect (continuing residence/presence)
δέnowpostpositive particle (mild contrast / scene change)
εἰςinpreposition + accusative (locative; εἰς = ἐν in Hellenistic usage)
ἸερουσαλὴμJerusalemAccusativeobject of εἰς (locative)Ἰερουσαλήμ: the Semitic form of the city's name; Luke favors this form over Ἱεροσόλυμα in Acts when emphasizing its sacred/Jewish character.
κατοικοῦντεςdwellingPres Act Ptc Nom Pl Masc · κατοικέωattributive/predicate participle (modifying Ἰουδαῖοι)→ progressive present participle (established residence)κατοικέω: 'dwell, reside'; implies settled presence, not merely visiting — these are Diaspora Jews who have settled in Jerusalem.
ἸουδαῖοιJewsNominativesubject of ἮσανἸουδαῖος: 'Jew, Judean'; ethnic and religious designation; the audience for the Pentecost event are Jews, not Gentiles.
ἄνδρεςmenNominativeapposition to Ἰουδαῖοιἀνήρ: 'man'; in Acts often marks adult males in a formal or solemn context.
εὐλαβεῖςdevoutNominativepredicate adjective (appositive characterization)εὐλαβής: 'devout, pious, God-fearing'; Lukan term (Luke 2:25 of Simeon; Acts 8:2; 22:12); characterizes sincere Jewish piety.
ἀπὸfrompreposition + genitive (origin/source)
παντὸςeveryGenitiveattributive adjective (modifying ἔθνους)
ἔθνουςnationGenitivegenitive of source (object of ἀπό)ἔθνος: 'nation, people'; used here of the nations of the Diaspora — Jewish by ethnicity but resident among the Gentile nations.
τῶνtheGenitivearticle (substantivizing the prepositional phrase)
ὑπὸunderpreposition + accusative (locative — under the heavens)
τὸνtheAccusativearticle
οὐρανόνheavenAccusativeobject of ὑπό (merism for 'everywhere on earth')οὐρανός: 'heaven'; ὑπὸ τὸν οὐρανόν = 'under heaven' = the entire inhabited world; a merism for universal scope.
6

γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθεν τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουεν εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν.

And when this sound occurred, the crowd came together and was bewildered, because each one was hearing them speaking in his own language.

Narrative consequence (crowd gathers in bewilderment)δέThe genitive absolute γενομένης τῆς φωνῆς marks the transition to audience reaction. συνεχύθη ('was confounded, bewildered') is the key response-word; each hears ἡ ἰδία διάλεκτος ('his own dialect/language'), establishing the miracle as xenolalia (real languages, not ecstatic speech).
γενομένηςwhen occurredAor Mid Ptc Gen Sg Fem · γίνομαιgenitive absolute (temporal)→ constative aorist participle (the sound as completed event)γίνομαι: 'happen, occur'; the genitive absolute frames the temporal setting for the crowd's reaction.
δέnowpostpositive particle (scene continuation)
τῆςtheGenitivearticle (part of genitive absolute)
φωνῆςsoundGenitivesubject of genitive absoluteφωνή: 'sound, voice'; refers to the sound of v.2 (ἦχος) heard by the city at large.
ταύτηςthisGenitivedemonstrative adjective (anaphoric — referring back to v.2)
συνῆλθενcame togetherAor Act Indic 3 Sg · συνέρχομαιmain verb→ constative aorist (the gathering as a single event)συνέρχομαι: 'come together, assemble'; the city's population converges in response to the sound.
τὸtheNominativearticle
πλῆθοςcrowdNominativesubject of συνῆλθεν and συνεχύθηπλῆθος: 'crowd, multitude'; a collective noun used frequently in Acts for large gatherings.
καὶandcoordinating conjunction
συνεχύθηwas bewilderedAor Pass Indic 3 Sg · συγχέωmain verb (emotional reaction)→ constative aorist (the bewilderment as a state entered)συγχέω: 'confuse, throw into confusion, bewilder'; used of cognitive-emotional disorientation (Acts 9:22; 19:32; 21:27, 31).
ὅτιbecausecausal conjunction (explaining the bewilderment)
ἤκουενwas hearingImpf Act Indic 3 Sg · ἀκούωmain verb of causal clause→ progressive imperfect (iterative: each individual's experience)ἀκούω: 'hear'; the imperfect with εἷς ἕκαστος ('each one') describes the repeated individual experience across the crowd.
εἷςeachNominativedistributive subject (with ἕκαστος)
ἕκαστοςoneNominativedistributive pronoun (subject of ἤκουεν)ἕκαστος: 'each one'; the εἷς ἕκαστος combination ('each single one') is emphatic distribution — no one excluded.
τῇin theDativearticle
ἰδίᾳownDativeattributive adjective (possessive force)ἴδιος: 'one's own'; τῇ ἰδίᾳ διαλέκτῳ = 'in his own dialect/vernacular' — each hearer in their native tongue.
διαλέκτῳlanguageDativedative of means/mannerδιάλεκτος: 'dialect, language, vernacular'; in Acts specifically the native language of a people group (1:19; 2:6, 8; 21:40; 22:2; 26:14).
λαλούντωνspeakingPres Act Ptc Gen Pl Masc · λαλέωgenitive absolute (subject = αὐτῶν)→ progressive present participle (ongoing speaking)
αὐτῶνof themGenitivesubject of genitive absolute
7

ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες· Οὐχ ἰδοὺ ἅπαντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι;

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

Elaboration of bewilderment (rhetorical question highlighting the marvel)δέThe pair ἐξίσταντο καὶ ἐθαύμαζον ('were amazed and astonished') are iterative imperfects expressing the crowd's sustained stupefaction. The rhetorical question spotlights the paradox: Galileans (considered uneducated, provincial) speaking the world's languages.
ἐξίσταντοthey were amazedImpf Mid Indic 3 Pl · ἐξίστημιmain verb (reaction)→ iterative/progressive imperfect (sustained amazement)ἐξίστημι: 'amaze, astound'; middle = 'be beside oneself, be astonished'; a strong term of cognitive dislocation (Luke 2:47; 8:56; Acts 2:7, 12; 8:9, 11).
δέandpostpositive particle (continuation)
καὶalsoadjunctive particle (adding ἐθαύμαζον)
ἐθαύμαζονmarveledImpf Act Indic 3 Pl · θαυμάζωmain verb (paired reaction)→ iterative imperfect (marveling continuing through the scene)θαυμάζω: 'wonder, marvel'; paired with ἐξίστημι for emphasis — an ascending scale of astonishment.
λέγοντεςsayingPres Act Ptc Nom Pl Masc · λέγωcircumstantial participle (manner — introducing direct speech)→ progressive present participle
Οὐχnotnegative particle (introducing an affirmative rhetorical question)οὐχί: the emphatic negative that expects the answer 'Yes, indeed!'
ἰδοὺbeholdinterjection (attention-caller)ἰδού: 'look, see, behold'; Hebraism introducing a surprising or notable fact.
ἅπαντεςallNominativesubject modifier (emphatic ἅπας = all without exception)ἅπας: 'all, every one'; stronger than πᾶς — emphasizes totality.
οὗτοίtheseNominativedemonstrative pronoun (subject, anaphoric)
εἰσινarePres Act Indic 3 Pl · εἰμίcopula→ gnomic/descriptive present
οἱthe onesNominativearticle (substantivizing the participle)
λαλοῦντεςspeakingPres Act Ptc Nom Pl Masc · λαλέωsubstantival participle (predicate)→ progressive present participle (the ongoing speaking)
ΓαλιλαῖοιGalileansNominativepredicate nominativeΓαλιλαῖος: 'Galilean'; associated with provincial speech and limited education (cf. Acts 4:13; Mark 14:70); the paradox is that these should be linguistically limited.
8

καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν;

And how is it that we each hear in our own native language?

Continuation of the rhetorical question (deepening the paradox)καὶThe wonder shifts from the speakers to the hearers: 'how do we hear?' The phrase τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν ('the dialect in which we were born') emphasizes mother-tongue comprehension — the deepest level of identity.
καὶandcoordinating conjunction (continuing the question)
πῶςhowinterrogative adverb
ἡμεῖςweNominativesubject (emphatic first-person)
ἀκούομενhearPres Act Indic 1 Pl · ἀκούωmain verb→ descriptive present (the current ongoing experience)
ἕκαστοςeachNominativeappositive distributive (qualifying ἡμεῖς)ἕκαστος: 'each one'; the paradox is individual — each person hears their own language.
τῇin theDativearticle
ἰδίᾳownDativeattributive adjective
διαλέκτῳlanguageDativedative of means
ἡμῶνourGenitivepossessive genitive
ἐνin whichpreposition + dative (relative clause head)
whichDativerelative pronoun (antecedent: διαλέκτῳ)
ἐγεννήθημενwe were bornAor Pass Indic 1 Pl · γεννάωmain verb of relative clause→ constative aorist (birth as a completed past fact)γεννάω: 'beget, bear, give birth to'; the passive = 'to be born.' Mother tongue is language of birth — the deepest marker of ethnic identity.
9

Πάρθοι καὶ Μῆδοι καὶ Ἐλαμῖται καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν,

Parthians and Medes and Elamites and those who dwell in Mesopotamia, Judea and Cappadocia, Pontus and Asia,

Elaboration (catalogue of nations — the scope of the miracle)asyndetonAsyndeton launches the nation-catalogue. The list (vv. 9–11) is among the most geographically comprehensive in the NT, moving from the east (Parthia, Media, Elam, Mesopotamia) through the Jewish center (Judea) to Asia Minor, Greece, North Africa, and Rome. It functions as a narrative Babel-reversal.
ΠάρθοιParthiansNominativesubject (catalogue item — asyndeton)Πάρθοι: Parthians, inhabitants of the Parthian Empire east of the Euphrates; Diaspora Jews from the farthest east.
καὶandcoordinating conjunction (enumerative)
ΜῆδοιMedesNominativecatalogue itemΜῆδοι: Medes, people of ancient Media (northwest Iran); listed alongside Parthians as eastern peoples.
καὶandcoordinating conjunction
ἘλαμῖταιElamitesNominativecatalogue itemἘλαμῖται: Elamites, from ancient Elam (southwest Iran); only occurrence in NT.
καὶandcoordinating conjunction
οἱthoseNominativearticle (substantivizing the participle)
κατοικοῦντεςdwelling inPres Act Ptc Nom Pl Masc · κατοικέωsubstantival participle (catalogue item)→ progressive present participle (describing residents)
τὴνtheAccusativearticle
ΜεσοποταμίανMesopotamiaAccusativedirect object of κατοικοῦντεςΜεσοποταμία: 'between the rivers' (Tigris and Euphrates); the heartland of the ancient Jewish exile and Diaspora community.
ἸουδαίανJudeaAccusativedirect object (continued enumeration)Ἰουδαία: possibly 'Judea' (surprising if literal since the hearers are already there) or a wider sense including the Jewish homeland; some read it as an error for 'Idumea' or 'Armenia.'
τεandconnective enclitic (closely linking Ἰουδαίαν and Καππαδοκίαν)τε: additive particle; in Acts τε καί marks close association.
καὶandcoordinating conjunction (part of τε καί)
ΚαππαδοκίανCappadociaAccusativedirect object (catalogue item)Καππαδοκία: inland region of Asia Minor (modern central Turkey); significant Jewish population.
ΠόντονPontusAccusativedirect object (catalogue item)Πόντος: region along the Black Sea coast of Asia Minor; home of Aquila (Acts 18:2).
καὶandcoordinating conjunction
τὴνtheAccusativearticle
ἈσίανAsiaAccusativedirect object (catalogue item)Ἀσία: the Roman province of Asia (western Asia Minor, modern Turkey); the most densely Hellenized region; Ephesus its capital.
10

Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι,

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

Continuation of the catalogue (Asia Minor, North Africa, Rome)asyndetonThe list sweeps west and south: inland Asia Minor (Phrygia, Pamphylia), North Africa (Egypt, Libya/Cyrene), then the western capital. The οἱ ἐπιδημοῦντες Ῥωμαῖοι ('Romans who are temporary visitors') are distinguished from the settled Diaspora above.
ΦρυγίανPhrygiaAccusativecatalogue item (continued from v.9)Φρυγία: inland region of Asia Minor; visited by Paul (Acts 16:6; 18:23).
τεandconnective enclitic
καὶandcoordinating conjunction (part of τε καί)
ΠαμφυλίανPamphyliaAccusativecatalogue itemΠαμφυλία: coastal region of southern Asia Minor; Paul and Barnabas pass through (Acts 13:13; 15:38).
ΑἴγυπτονEgyptAccusativecatalogue itemΑἴγυπτος: Egypt; home to the largest Jewish Diaspora community (especially Alexandria), perhaps a million Jews.
καὶandcoordinating conjunction
τὰtheAccusativearticle
μέρηpartsAccusativecatalogue item (head noun)μέρος: 'part, region'; the plural τὰ μέρη = 'the regions of.'
τῆςofGenitivearticle
ΛιβύηςLibyaGenitivegenitive of location (the Libya-region)Λιβύη: Libya, North Africa west of Egypt; the adjacent Cyrenaica had substantial Jewish settlement.
τῆςtheGenitivearticle (with κατά prepositional phrase as attributive)
κατὰaroundpreposition + accusative (locative — 'in the direction of / belonging to')
ΚυρήνηνCyreneAccusativeobject of κατάΚυρήνη: Cyrene, city in modern Libya; Cyrenian Jews are prominent in Acts (6:9; 11:20; 13:1; cf. Mark 15:21 Simon of Cyrene).
καὶandcoordinating conjunction
οἱtheNominativearticle (substantivizing the participle)
ἐπιδημοῦντεςvisitingPres Act Ptc Nom Pl Masc · ἐπιδημέωsubstantival participle (subject shift in catalogue)→ progressive present participle (temporary residence)ἐπιδημέω: 'sojourn, visit, be a resident alien'; implies temporary rather than settled presence — these Romans are in Jerusalem for the feast.
ῬωμαῖοιRomansNominativepredicate / appositive to οἱ ἐπιδημοῦντεςῬωμαῖος: 'Roman'; the inclusion of Romans anticipates the gospel's trajectory to Rome (Acts 28) — the capital of the empire represents the western endpoint.
11

Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.

Jews and proselytes, Cretans and Arabs — we hear them speaking in our own tongues the mighty works of God.

Climax of the catalogue (what is heard: τὰ μεγαλεῖα τοῦ θεοῦ)asyndetonThe list concludes and the crowd identifies the content of the speech: τὰ μεγαλεῖα τοῦ θεοῦ ('the magnificent deeds of God'), a phrase from the praise-tradition of the Psalms and Deuteronomy. The tongue-miracle is not foreign babble but the proclamation of God's saving acts in every language.
ἸουδαῖοίJewsNominativecatalogue item (continued)
τεbothconnective enclitic (τε καί pairing)
καὶandcoordinating conjunction
προσήλυτοιproselytesNominativecatalogue itemπροσήλυτος: 'proselyte,' a Gentile who has fully converted to Judaism (circumcision, immersion, Temple sacrifice); included with ethnic Jews as full members of the covenant people.
ΚρῆτεςCretansNominativecatalogue itemΚρής: Cretan, from the island of Crete; Jewish communities existed there from the Maccabaean period.
καὶandcoordinating conjunction
ἌραβεςArabsNominativecatalogue item (final)Ἄραψ: Arab, from Arabia (the Nabataean kingdom and surrounding region south and east of Judea); the list thus spans from Parthia in the northeast to Arabia in the south.
ἀκούομενwe hearPres Act Indic 1 Pl · ἀκούωmain verb (crowd's first-person statement)→ descriptive present (the ongoing present experience)
λαλούντωνspeakingPres Act Ptc Gen Pl Masc · λαλέωgenitive absolute / complementary genitive with ἀκούω→ progressive present participle
αὐτῶνthemGenitivegenitive subject (of the participle / object of ἀκούω)
ταῖςin theDativearticle
ἡμετέραιςour ownDativeattributive adjective (first-person plural possessive)ἡμέτερος: 'our'; the possessive adjective reinforces that each hearer receives the message in their mother tongue.
γλώσσαιςtonguesDativedative of means
τὰtheAccusativearticle (substantivizing the adjective)
μεγαλεῖαmighty worksAccusativedirect object of λαλούντων (content of speech)μεγαλεῖα: 'magnificent things, mighty deeds'; LXX praise-vocabulary (Deut 11:2; Sir 17:8; 18:4; 36:7); the tongue-miracle's content is God's saving acts, not theological abstraction.
τοῦofGenitivearticle
θεοῦGodGenitivesubjective genitive (God performs the deeds)
12

ἐξίσταντο δὲ πάντες καὶ διηπόρουν, ἄλλος πρὸς ἄλλον λέγοντες· Τί θέλει τοῦτο εἶναι;

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

Narrative transition (collective bewilderment leading to Peter's speech)δέThe pair ἐξίσταντο and διηπόρουν ('were at a complete loss') is stronger than v.7; the crowd has heard the content (v.11) but cannot interpret it. The question Τί θέλει τοῦτο εἶναι ('What does this want to be?') is Luke's standard idiom for existential puzzlement, which Peter's sermon will answer.
ἐξίσταντοthey were amazedImpf Mid Indic 3 Pl · ἐξίστημιmain verb→ iterative imperfect (ongoing amazement)
δέandpostpositive particle
πάντεςallNominativesubject modifier
καὶandcoordinating conjunction
διηπόρουνwere perplexedImpf Act Indic 3 Pl · διαπορέωmain verb (paired reaction)→ iterative imperfect (continuous perplexity)διαπορέω: 'be thoroughly at a loss, be perplexed'; the δια- prefix intensifies — complete bewilderment (Luke 9:7; Acts 2:12; 5:24; 10:17).
ἄλλοςoneNominativereciprocal expression subject
πρὸςtopreposition + accusative (reciprocal direction)
ἄλλονanotherAccusativeobject of πρός (reciprocal idiom ἄλλος πρὸς ἄλλον)ἄλλος πρὸς ἄλλον: 'one to another'; a reciprocal idiom expressing mutual conversation.
λέγοντεςsayingPres Act Ptc Nom Pl Masc · λέγωcircumstantial participle (introducing direct speech)→ progressive present participle
ΤίwhatAccusativeinterrogative pronoun (object of θέλει … εἶναι)
θέλειdoes … meanPres Act Indic 3 Sg · θέλωmain verb (idiomatic: 'what does this want/mean to be')→ descriptive presentθέλω: 'will, wish, want'; τί θέλει τοῦτο εἶναι is a Hellenistic idiom for 'what is the meaning/significance of this?'
τοῦτοthisNominativesubject of θέλει
εἶναιto bePres Act Inf · εἰμίcomplementary infinitive (object of θέλει)→ progressive present infinitive
13

ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι Γλεύκους μεμεστωμένοι εἰσίν.

But others, mocking, said, 'They are full of sweet wine.'

Contrast (the alternative hostile interpretation)δέἕτεροι ('others') marks a subset reacting with ridicule rather than wonder. διαχλευάζω ('mock scornfully') is stronger than ordinary mockery. The accusation of γλεῦκος ('new/sweet wine') — possibly fermenting must even in spring — sets up Peter's rebuttal in v.15.
ἕτεροιothersNominativesubject (contrasting group)ἕτερος: 'other, different'; distinguishes this mocking sub-group from the amazed majority.
δέbutadversative particle
διαχλευάζοντεςmockingPres Act Ptc Nom Pl Masc · διαχλευάζωcircumstantial participle (manner)→ progressive present participle (ongoing derision)διαχλευάζω: 'mock, scoff'; dia- prefix intensifies — thoroughgoing scorn; NT hapax.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ iterative imperfect (repeated taunt)
ὅτιthatrecitative ὅτι (introducing indirect/direct speech)
Γλεύκουςwith sweet wineGenitivegenitive of content (with μεμεστωμένοι — 'filled with')γλεῦκος: 'new wine, must, sweet wine'; technically unfermented or lightly fermented grape juice; Peter's refutation (v.15) notes the impossibility of being drunk this early in the morning.
μεμεστωμένοιfilledPerf Pass Ptc Nom Pl Masc · μεστόωpredicate participle (part of periphrastic perfect)→ intensive perfect (the state of being saturated)μεστόω: 'fill full'; the perfect depicts a settled state of saturation — the accusation is that they are thoroughly drunk.
εἰσίνthey arePres Act Indic 3 Pl · εἰμίcopula (periphrastic with μεμεστωμένοι)→ gnomic/descriptive present
14

Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς· Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου.

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

Transition / discourse opener (Peter takes the floor)δέΣταθείς ('having stood up') — an aorist passive participle of official stance-taking — signals a formal speech act. ἐπῆρεν τὴν φωνήν ('raised his voice') and ἀπεφθέγξατο ('gave inspired utterance') together mark this as prophetic proclamation. The double address 'Ἄνδρες Ἰουδαῖοι … πάντες' is the formal dative of address for a public assembly.
Σταθεὶςstanding upAor Pass Ptc Nom Sg Masc · ἵστημιcircumstantial participle (antecedent action — taking official stance)→ constative aorist participle (the decisive act of rising to speak)ἵστημι: 'stand'; the aorist passive σταθείς is an idiom for taking a public speaking position (Acts 2:14; 5:20; 11:13; 17:22).
δέbutadversative particle (contrast with the mockers of v.13)
theNominativearticle
ΠέτροςPeterNominativesubjectΠέτρος: Aramaic Κηφᾶς = 'rock'; Simon Peter, spokesman of the Twelve, fulfills the promise of Luke 22:32 and Acts 1:8.
σὺνwithpreposition + dative (accompaniment)
τοῖςtheDativearticle
ἕνδεκαelevenDativeobject of σύν (the other apostles stand with Peter)ἕνδεκα: 'eleven'; the apostolic college minus Judas; their joint stance gives the proclamation apostolic authority.
ἐπῆρενraisedAor Act Indic 3 Sg · ἐπαίρωmain verb→ constative aorist (the decisive act of raising his voice)ἐπαίρω: 'lift up'; ἐπαίρω τὴν φωνήν = 'raise one's voice' — a formal idiom for public proclamation (Luke 11:27; Acts 14:11; 22:22).
τὴνtheAccusativearticle
φωνὴνvoiceAccusativedirect object (idiomatic — 'raised his voice')
αὐτοῦhisGenitivepossessive genitive
καὶandcoordinating conjunction
ἀπεφθέγξατοaddressedAor Mid Indic 3 Sg · ἀποφθέγγομαιmain verb (prophetic utterance)→ constative aorist (the speech-act as a whole)ἀποφθέγγομαι: 'speak out with authority, utter solemnly'; the oracular term from v.4; Peter speaks as a Spirit-filled prophet.
αὐτοῖςto themDativedative indirect object
ἌνδρεςMenVocativevocative of addressἀνήρ: in the vocative, formal address for a male assembly (Acts 1:11, 16; 2:14, 22, 29; 3:12 etc.).
ἸουδαῖοιJewsVocativevocative of address (ethnic identification)
καὶandcoordinating conjunction
οἱyou whoNominativearticle (substantivizing κατοικοῦντες)
κατοικοῦντεςdwell inPres Act Ptc Nom Pl Masc · κατοικέωsubstantival participle (second address group)→ progressive present participle
ἸερουσαλὴμJerusalemAccusativeobject of κατοικοῦντες
πάντεςallNominativeappositive (universal scope of address)
τοῦτοthisNominativesubject of ἔστω
ὑμῖνto youDativedative of interest (advantage/disadvantage)
γνωστὸνknownNominativepredicate adjectiveγνωστός: 'known, knowable'; used in Luke–Acts for solemn public disclosure (Acts 1:19; 4:10; 9:42; 13:38; 28:22, 28).
ἔστωlet it bePres Act Impv 3 Sg · εἰμίimperative (third-person command — solemn announcement)→ progressive present imperative (command to take note now)
καὶandcoordinating conjunction
ἐνωτίσασθεgive ear toAor Mid Impv 2 Pl · ἐνωτίζομαιimperative (urgent command to listen)→ constative aorist imperative (do this now and decisively)ἐνωτίζομαι: 'give ear, listen attentively'; a LXX idiom (Joel 1:2; Ps 5:1; 77:1) appropriate to a prophetic address.
τὰtheAccusativearticle
ῥήματάwordsAccusativedirect object of ἐνωτίσασθεῥῆμα: 'word, saying, matter'; often in Luke–Acts for a spoken divine word with particular force (Luke 1:37, 38; 2:19; Acts 10:44).
μουmyGenitivepossessive genitive
15

οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας·

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

Ground (refutation of the drunkenness charge)γάρPeter first demolishes the hostile interpretation of v.13 on purely factual grounds: it is 9 a.m. (the third hour), too early even by ancient Mediterranean standards for public inebriation. The parenthetical ἔστιν γὰρ ὥρα τρίτη grounds the refutation in the hour. He can then pivot to the theological explanation (vv. 16ff).
οὐnotnegative particle
γὰρforpostpositive explanatory conjunction
ὡςascomparative particle (introducing the comparison)
ὑμεῖςyouNominativesubject of ὑπολαμβάνετε (emphatic pronoun)
ὑπολαμβάνετεsupposePres Act Indic 2 Pl · ὑπολαμβάνωmain verb of comparative clause→ descriptive present (their current assumption)ὑπολαμβάνω: 'suppose, assume'; in cognitive sense 'take up a view'; only Luke uses this verb in the NT (Luke 7:43; 10:30; Acts 2:15).
οὗτοιthese menNominativesubject of μεθύουσιν
μεθύουσινare drunkPres Act Indic 3 Pl · μεθύωmain verb (negated)→ descriptive present (the alleged current state, denied)μεθύω: 'be drunk, intoxicated'; the charge Peter flatly denies.
ἔστινit isPres Act Indic 3 Sg · εἰμίmain verb (parenthetical explanation)→ gnomic/descriptive present (stating the current time)
γὰρforexplanatory conjunction (supporting the refutation)
ὥραhourNominativepredicate nominative (subject of ἔστιν)ὥρα: 'hour'; the Romans divided daylight into twelve hours from sunrise; the third hour = approximately 9 a.m.
τρίτηthirdNominativeattributive adjective (ordinal number)
τῆςof theGenitivearticle
ἡμέραςdayGenitivegenitive of time (partitive — 'of the day')
16

ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ·

But this is what was spoken through the prophet Joel:

Contrast / hermeneutical pivot (the correct interpretation)ἀλλάἀλλά introduces the counter-explanation: not drunkenness but prophecy-fulfillment. The citation formula τοῦτό ἐστιν τὸ εἰρημένον ('this is what was spoken') is the classic pesher formula asserting that what they are witnessing directly fulfills a prophetic text. διὰ τοῦ προφήτου identifies the human instrument without diminishing divine authorship.
ἀλλὰbutadversative conjunction (strong contrast)
τοῦτόthisNominativesubject (demonstrative, referring to the Pentecost event)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (fulfillment-formula)→ gnomic present (this IS the fulfillment)
τὸthe thingNominativearticle (substantivizing the participle)
εἰρημένονspokenPerf Pass Ptc Nom Sg Neut · λέγωsubstantival participle (predicate — 'the thing that was spoken')→ intensive perfect (a standing word, permanently inscribed in Scripture)λέγω: 'say'; the perfect εἰρημένον = 'the word that stands spoken'; the perfect tense emphasizes the continuing validity of the prophetic word.
διὰthroughpreposition + genitive (intermediate agent)διά + gen. with human agent distinguishes the instrument (prophet) from the ultimate author (God).
τοῦtheGenitivearticle
προφήτουprophetGenitivegenitive of agent (intermediate agent)προφήτης: 'prophet'; the title legitimates Joel as a divinely authorized speaker.
ἸωήλJoelGenitivegenitive in apposition to τοῦ προφήτουἸωήλ: the prophet Joel (Heb. יוֹאֵל); Peter cites Joel 2:28–32 (LXX 3:1–5), an eschatological passage about the Spirit being poured on all flesh.
17

Καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται·

'And in the last days, God says, 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;'

Citation body (beginning of the Joel quotation)ΚαὶLuke's text substitutes ἐν ταῖς ἐσχάταις ἡμέραις ('in the last days') for Joel's μετὰ ταῦτα ('after these things'), an eschatological interpretation already found in some LXX manuscripts. The parenthetical λέγει ὁ θεός asserts divine authorship. The scope — sons, daughters, young, old — signals universal democratization of prophetic charism, crossing gender and age boundaries.
Καὶandcoordinating conjunction (citation opening)
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (prophetic future)→ predictive future
ἐνinpreposition + dative (temporal)
ταῖςtheDativearticle
ἐσχάταιςlastDativeattributive adjectiveἔσχατος: 'last, final'; ἐν ταῖς ἐσχάταις ἡμέραις = a technical eschatological phrase; Luke's addition to Joel declares Pentecost the beginning of the last age.
ἡμέραιςdaysDativedative of time
λέγειsaysPres Act Indic 3 Sg · λέγωparenthetical attribution (divine authorship)→ gnomic/historical present (LXX citation formula)
theNominativearticle
θεόςGodNominativesubject of λέγει
ἐκχεῶI will pour outFut Act Indic 1 Sg · ἐκχέωmain verb (divine promise)→ predictive future (now fulfilled at Pentecost)ἐκχέω: 'pour out'; the verb of the Spirit-outpouring (cf. Acts 2:33; 10:45; Rom 5:5); from Joel 2:28/3:1 LXX.
ἀπὸofpreposition + genitive (partitive — 'some of my Spirit')ἀπό with πνεύματος suggests a partitive outpouring — not an exhaustion of the Spirit but a gift from its fullness.
τοῦtheGenitivearticle
πνεύματόςSpiritGenitivegenitive (object of ἐκχεῶ via ἀπό)
μουmyGenitivepossessive genitive (God's Spirit)
ἐπὶuponpreposition + accusative (direction onto recipients)
πᾶσανallAccusativeattributive adjective
σάρκαfleshAccusativedirect object of ἐκχεῶ (via ἐπί)σάρξ: 'flesh'; πᾶσα σάρξ = 'all humanity' (Gen 6:12; Isa 40:5); breaks the restriction of the Spirit to prophets and kings in the OT.
καὶandcoordinating conjunction
προφητεύσουσινshall prophesyFut Act Indic 3 Pl · προφητεύωmain verb (prophetic result)→ predictive futureπροφητεύω: 'prophesy'; the gift of Spirit-utterance — not necessarily foretelling but Spirit-inspired proclamation.
οἱtheNominativearticle
υἱοὶsonsNominativesubject
ὑμῶνyourGenitivepossessive genitive
καὶandcoordinating conjunction
αἱtheNominativearticle
θυγατέρεςdaughtersNominativesubject (coordinate — daughters prophesy equally)θυγάτηρ: 'daughter'; gender barrier broken — daughters prophesy alongside sons, fulfilling Num 11:29.
ὑμῶνyourGenitivepossessive genitive
καὶandcoordinating conjunction
οἱtheNominativearticle
νεανίσκοιyoung menNominativesubjectνεανίσκος: 'young man, youth'; age boundary also crossed — the Spirit is not limited to elders.
ὑμῶνyourGenitivepossessive genitive
ὁράσειςvisionsAccusativedirect object of ὄψονταιὅρασις: 'vision'; the experience of prophetic vision, a standard mode of divine communication (cf. Acts 9:10; 10:3, 17; 16:9–10; 18:9).
ὄψονταιshall seeFut Mid Indic 3 Pl · ὁράωmain verb→ predictive future
καὶandcoordinating conjunction
οἱtheNominativearticle
πρεσβύτεροιold menNominativesubjectπρεσβύτερος: 'elder, old man'; the complement of νεανίσκοι — all ages receive the Spirit.
ὑμῶνyourGenitivepossessive genitive
ἐνυπνίοιςwith dreamsDativedative of means/instrumentἐνύπνιον: 'dream'; divine communication through dreams is a standard prophetic mode (Gen 37; 1 Kgs 3; Dan 2).
ἐνυπνιασθήσονταιshall dreamFut Pass Indic 3 Pl · ἐνυπνιάζομαιmain verb (passive = the dreams come upon them)→ predictive futureἐνυπνιάζομαι: 'to dream'; the passive voice indicates the dream is received, not produced — a divine gift.
18

καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου, καὶ προφητεύσουσιν.

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

Intensification (social boundary crossed: slaves also receive)καί γεLuke adds καί γε ('yes, even') before the slaves clause to sharpen the social radicalism: slaves, the lowest social stratum, are included. The repetition of ἐκχεῶ ἀπὸ τοῦ πνεύματός μου and the final καὶ προφητεύσουσιν (added in Luke's version of Joel) closes the democratization ring — no social boundary remains.
καίevenadjunctive particle (part of καί γε)
γεindeedemphatic particle (intensifying καί)γε: emphatic particle; καί γε = 'yes, even, indeed'; intensifies the social inclusion.
ἐπὶuponpreposition + accusative (direction of outpouring)
τοὺςtheAccusativearticle
δούλουςmale servantsAccusativeobject of ἐπίδοῦλος: 'slave, servant'; the lowest class of Greco-Roman society; the Spirit is poured on slaves without qualification.
μουmyGenitivepossessive genitive (God's servants)
καὶandcoordinating conjunction
ἐπὶuponpreposition + accusative
τὰςtheAccusativearticle
δούλαςfemale servantsAccusativeobject of ἐπί (gender parallel)δούλη: 'female slave'; the gender-parallel listing ensures no servant is excluded.
μουmyGenitivepossessive genitive
ἐνinpreposition + dative (temporal)
ταῖςthoseDativearticle
ἡμέραιςdaysDativedative of time
ἐκείναιςthoseDativedemonstrative adjective (pointing to the last days)
ἐκχεῶI will pour outFut Act Indic 1 Sg · ἐκχέωmain verb (divine promise, repeated)→ predictive future
ἀπὸofpreposition + genitive (partitive)
τοῦtheGenitivearticle
πνεύματόςSpiritGenitivepartitive genitive (object via ἀπό)
μουmyGenitivepossessive genitive
καὶandcoordinating conjunction (result)
προφητεύσουσινthey shall prophesyFut Act Indic 3 Pl · προφητεύωmain verb (result/purpose of outpouring)→ predictive futureThis clause is an addition in Luke's version of Joel, reinforcing the prophetic outcome for every class.
19

καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ·

'And I will show wonders in the heaven above and signs on the earth below — blood and fire and columns of smoke —'

Continuation of citation (cosmic signs of the Day of the Lord)καὶThe citation moves from the Spirit-gift to the cosmic portents of the Day of the Lord. τέρατα … σημεῖα ('wonders … signs') is a standard Lukan pairing (Acts 2:22, 43; 4:30; 5:12; 7:36). The three elements — blood, fire, smoke — evoke theophanic language of Sinai and eschatological battle.
καὶandcoordinating conjunction
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb (divine promise)→ predictive futureδίδωμι with τέρατα = 'produce, show wonders'; God as the cause of the eschatological signs.
τέραταwondersAccusativedirect object (first of the paired terms)τέρας: 'wonder, portent'; always paired with σημεῖον in Luke–Acts; cosmic marvels of the end-time.
ἐνinpreposition + dative (locative)
τῷtheDativearticle
οὐρανῷheavenDativedative of place
ἄνωaboveadverb (reinforcing ἐν τῷ οὐρανῷ)
καὶandcoordinating conjunction
σημεῖαsignsAccusativedirect object (second of the paired terms)σημεῖον: 'sign'; meaningful event pointing beyond itself; τέρατα καὶ σημεῖα frames Jesus's ministry (v.22) and the apostolic mission.
ἐπὶonpreposition + genitive (locative)
τῆςtheGenitivearticle
γῆςearthGenitivegenitive of place (with ἐπί)
κάτωbelowadverb (reinforcing ἐπὶ τῆς γῆς)
αἷμαbloodAccusativeappositive / epexegetic list (specifying the signs)αἷμα: 'blood'; eschatological portent; the triad blood-fire-smoke evokes both theophany (Exod 19) and apocalyptic battle.
καὶandcoordinating conjunction
πῦρfireAccusativeappositive (second element of triad)πῦρ: 'fire'; picks up the fire-imagery of v.3 — the Pentecost fire is itself a partial fulfillment of these cosmic signs.
καὶandcoordinating conjunction
ἀτμίδαcolumnsAccusativeappositive (third element of triad)ἀτμίς: 'vapor, mist, column'; ἀτμίς καπνοῦ = 'column of smoke'; only NT occurrence (cf. Joel 2:30 LXX).
καπνοῦof smokeGenitivegenitive of content (what the vapor consists of)καπνός: 'smoke'; the pillar-of-smoke imagery recalls the wilderness theophany.
20

ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα, πρὶν ἐλθεῖν τὴν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ.

'The sun shall be turned to darkness and the moon to blood, before the day of the Lord comes — the great and glorious day —'

Continuation (cosmic darkness signs climaxing in the Day of the Lord)asyndetonThe Joel citation climaxes with the darkening of sun and moon before the Day of the Lord. ἡ ἡμέρα κυρίου ἡ μεγάλη καὶ ἐπιφανής ('the great and glorious day of the Lord') is the eschatological horizon toward which Pentecost points; Peter is asserting that the last days have already begun.
theNominativearticle
ἥλιοςsunNominativesubjectἥλιος: 'sun'; the darkening of the sun is an OT/apocalyptic motif (Amos 8:9; Isa 13:10; Joel 2:31; Matt 24:29).
μεταστραφήσεταιshall be turnedFut Pass Indic 3 Sg · μεταστρέφωmain verb (cosmic transformation — divine passive)→ predictive futureμεταστρέφω: 'turn, change, transform'; the divine passive — God turns the luminaries as signs.
εἰςtopreposition + accusative (transformation into)
σκότοςdarknessAccusativeobject of εἰς (result state)σκότος: 'darkness'; the reversal of creation light as eschatological portent.
καὶandcoordinating conjunction
theNominativearticle
σελήνηmoonNominativesubject (second cosmic body)σελήνη: 'moon'; the companion portent to the darkened sun.
εἰςtopreposition + accusative (transformation into)
αἷμαbloodAccusativeobject of εἰς (result state)αἷμα: 'blood'; a blood-red moon as ominous portent; echoes the 'blood' of v.19.
πρὶνbeforetemporal conjunction (with infinitive)
ἐλθεῖνcomesAor Act Inf · ἔρχομαιinfinitive (object of πρίν)→ constative aorist infinitive (the arrival as a single event)
τὴνtheAccusativearticle (accusative subject of infinitive)
ἡμέρανdayAccusativeaccusative subject of infinitive
κυρίουof the LordGenitivegenitive of possessor / subjective genitiveκύριος: 'Lord'; in the Joel LXX this is YHWH; Peter's sermon will apply the term to Jesus (v.36).
τὴνtheAccusativearticle (repeated, with two attributive adjectives)
μεγάληνgreatAccusativeattributive adjectiveμέγας: 'great'; the Day of the Lord is the final decisive day of divine judgment and salvation.
καὶandcoordinating conjunction
ἐπιφανῆgloriousAccusativeattributive adjectiveἐπιφανής: 'notable, glorious, manifest'; LXX Joel 2:31 has ἐπιφανῆ for a manifestation of divine glory; the word-family ἐπιφάνεια becomes important in the Pastorals for the parousia.
21

καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται.

'And it shall be that everyone who calls on the name of the Lord shall be saved.'

Promise / conclusion of the Joel citation (the salvation offer)καὶThe closing verse of the Joel citation delivers the promise toward which the whole passage moves. πᾶς ὃς ἂν ἐπικαλέσηται ('everyone who calls') is universal in scope; Peter will shortly identify 'the name of the Lord' with Jesus (v.38 — εἰς τὸ ὄνομα Ἰησοῦ Χριστοῦ). This verse functions as the thesis of the entire sermon.
καὶandcoordinating conjunction
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (existential future)→ predictive future
πᾶςeveryoneNominativesubject (universal — antecedent of ὃς ἂν)πᾶς: 'every, all'; πᾶς ὃς ἂν = 'everyone who' — the promise has no ethnic or social restriction.
ὃςwhoNominativerelative pronoun (subject of ἐπικαλέσηται)
ἂνevermodal particle (generalizing the relative clause)
ἐπικαλέσηταιcalls onAor Mid Subj 3 Sg · ἐπικαλέωverb of relative clause (subjunctive with ἂν = indefinite)→ constative aorist subjunctive (the act of calling as a whole)ἐπικαλέω: 'call upon'; the middle ἐπικαλέσηται = 'invoke, appeal to' (as Lord and savior); used of calling on Jesus in Acts 9:14, 21; 22:16; Rom 10:13.
τὸtheAccusativearticle
ὄνομαnameAccusativedirect object of ἐπικαλέσηταιὄνομα: 'name'; in Acts 'the name' is a shorthand for the person and authority of Jesus (3:6, 16; 4:10, 12; 10:43); here Peter begins the identification of 'Lord' with Jesus.
κυρίουof the LordGenitivegenitive of possession / appellationκύριος: 'Lord'; in Joel = YHWH; Peter's sermon (v.36) identifies Jesus as this Lord — a Christological re-application.
σωθήσεταιshall be savedFut Pass Indic 3 Sg · σῴζωmain verb (divine passive — God saves)→ predictive future (the certain outcome of calling on the Lord)σῴζω: 'save, rescue, deliver'; the programmatic soteriological term; Peter will use σώθητε in v.40.
22

Ἄνδρες Ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους· Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσιν καὶ τέρασιν καὶ σημείοις οἷς ἐποίησεν δι' αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε,

'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 —'

New section (transition from Joel to Jesus-kerygma)asyndetonAsyndeton and a new vocative ἄνδρες Ἰσραηλῖται signal the beginning of the Christological argument. The verse is an extended left-dislocation (anacoluthon): 'Jesus of Nazareth…' is the topic, pending the verbal resolution in v.23. The triad δυνάμεις καὶ τέρατα καὶ σημεῖα is the standard Lukan formula for the miracle-attestation of Jesus and the apostles.
ἌνδρεςMenVocativevocative of address
Ἰσραηλῖταιof IsraelVocativevocative of address (ethnic-covenantal designation)Ἰσραηλίτης: 'Israelite'; more intimate than Ἰουδαῖος — addresses them as God's covenant people with Scripture-shaped expectations.
ἀκούσατεhearAor Act Impv 2 Pl · ἀκούωimperative (command to attend to the kerygma)→ constative aorist imperative (hear this, now and fully)
τοὺςtheseAccusativearticle
λόγουςwordsAccusativedirect object of ἀκούσατε
τούτουςtheseAccusativedemonstrative adjective (forward-pointing to the kerygma)
ἸησοῦνJesusAccusativeleft-dislocated topic (accusative, resumed by αὐτόν in v.23)Ἰησοῦς: 'Jesus' (= Heb. יֵשׁוּעַ, 'YHWH saves'); the name frames the entire argument.
τὸνtheAccusativearticle
ΝαζωραῖονNazareneAccusativeapposition (geographic identification)Ναζωραῖος: 'of Nazareth, Nazarene'; distinguishes this Jesus from others and links him to the Galilee of his ministry.
ἄνδραa manAccusativefurther apposition (predicate to Ἰησοῦν)ἀνήρ: affirms the full humanity of Jesus — the demonstration comes in human history.
ἀποδεδειγμένονattestedPerf Pass Ptc Acc Sg Masc · ἀποδείκνυμιattributive participle (characterizing ἄνδρα)→ intensive perfect (the standing attestation — still valid)ἀποδείκνυμι: 'demonstrate, accredit, attest'; the perfect passive = 'the one who has been publicly certified'; a legal/rhetorical term of public demonstration.
ἀπὸbypreposition + genitive (agent of attestation)
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive of agent
εἰςtopreposition + accusative (direction — 'before you')
ὑμᾶςyouAccusativeobject of εἰς (the audience who witnessed the attestation)
δυνάμεσινwith mighty worksDativedative of means (instrumentality of the attestation)δύναμις: 'power, mighty work, miracle'; the first of the three-term set; the power of God visibly displayed through Jesus.
καὶandcoordinating conjunction
τέρασινwondersDativedative of means (second term)
καὶandcoordinating conjunction
σημείοιςsignsDativedative of means (third term)
οἷςwhichDativerelative pronoun (dative, antecedent: δυνάμεσιν … σημείοις)
ἐποίησενdidAor Act Indic 3 Sg · ποιέωmain verb of relative clause→ constative aorist (the sum of Jesus's miraculous ministry)
δι'throughpreposition + genitive (instrument/agent — Jesus as instrument of God)διά + gen. marks Jesus as the instrument through whom God acted — theological subordination without diminishment.
αὐτοῦhimGenitivegenitive of intermediate agent (Jesus)
theNominativearticle
θεὸςGodNominativesubject of ἐποίησεν
ἐνinpreposition + dative (locative)
μέσῳthe midstDativedative of place (ἐν μέσῳ = 'in the midst of')
ὑμῶνof youGenitivegenitive (partitive / with ἐν μέσῳ)
καθὼςascomparative conjunction (appeal to shared knowledge)
αὐτοὶyourselvesNominativeintensive pronoun (subject, emphatic)
οἴδατεknowPerf Act Indic 2 Pl · οἶδαmain verb of comparative clause→ intensive perfect (the standing knowledge they already possess)οἶδα: 'know'; a perfect-form verb; Peter appeals to their direct knowledge of Jesus's ministry as a rhetorical foundation.
23

τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,

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

Accusation (the crucifixion charge — the pivot of the argument)asyndetonτοῦτον ('this one') resumes the left-dislocated Ἰησοῦν of v.22. The crucifixion is framed simultaneously as divine plan (τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ) and human guilt (ὑμεῖς ἀνείλατε). ἔκδοτον ('delivered up') is a NT hapax. The double burden — God's plan and human responsibility — is the theological heart of Acts' passion theology.
τοῦτονthis oneAccusativedirect object (resuming Ἰησοῦν from v.22)
τῇtheDativearticle
ὡρισμένῃdefinitePerf Pass Ptc Dat Sg Fem · ὁρίζωattributive participle (modifying βουλῇ)→ intensive perfect (the standing decree — already established)ὁρίζω: 'determine, appoint'; the perfect participle = 'the plan that has been set/decreed'; God's eternal counsel is the theological frame for the cross.
βουλῇplanDativedative of norm/rule ('according to the plan')βουλή: 'plan, counsel, purpose'; in Acts ἡ βουλὴ τοῦ θεοῦ = the sovereign redemptive plan of God (Acts 4:28; 13:36; 20:27).
καὶandcoordinating conjunction
προγνώσειforeknowledgeDativedative of norm (paired with βουλῇ)πρόγνωσις: 'foreknowledge'; only here and 1 Pet 1:2 in the NT; divine foreknowledge as the ground of the plan — not merely prediction but sovereign prescient purpose.
τοῦofGenitivearticle
θεοῦGodGenitivesubjective genitive (God is the one who plans and foreknows)
ἔκδοτονdelivered upAccusativepredicate adjective (in apposition to τοῦτον)ἔκδοτος: 'given over, delivered up, surrendered'; NT hapax; a legal term for handing over a prisoner; echoes the παραδίδωμι tradition (Isa 53:6, 12 LXX).
διὰbypreposition + genitive (intermediate agent)
χειρὸςthe handsGenitivegenitive (instrument — 'by means of the hands of')χείρ: 'hand'; διὰ χειρός = through the agency of; the idiom distributes responsibility.
ἀνόμωνlawless menGenitivegenitive in apposition to χειρός (the lawless men's hands)ἄνομος: 'lawless, without the Law'; refers to the Romans, who are outside Torah; a polemical term for the Gentile executioners.
προσπήξαντεςhaving nailedAor Act Ptc Nom Pl Masc · προσπήγνυμιattendant-circumstance participle (the means of killing)→ constative aorist participle (the act of crucifixion)προσπήγνυμι: 'nail to, fasten to'; crucifixion by nailing; NT hapax; used here alongside ἀνείλατε for graphic emphasis.
ἀνείλατεyou killedAor Act Indic 2 Pl · ἀναιρέωmain verb (direct accusation)→ constative aorist (the completed act of killing)ἀναιρέω: 'kill, put to death'; Luke's preferred term for execution in Acts (2:23; 5:33, 36; 7:28; 9:23, 24, 29 etc.).
24

ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ' αὐτοῦ.

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

Counter-action (the resurrection as divine reversal of the human verdict)asyndetonὃν ὁ θεὸς ἀνέστησεν is the pivot of the entire kerygma: human action (v.23, ἀνείλατε) is reversed by divine action. λύσας τὰς ὠδῖνας τοῦ θανάτου ('loosing the birth-pangs of death') reflects a LXX reading where חֶבְלֵי (pangs/cords) was understood as ὠδῖνες (birth-pangs); the metaphor is resurrection as birth. The theological axiom 'it was not possible' (οὐκ ἦν δυνατόν) prepares the Davidic proof from Psalm 16.
ὃνwhomAccusativerelative pronoun (object of ἀνέστησεν, antecedent τοῦτον/Ἰησοῦν)
theNominativearticle
θεὸςGodNominativesubject (God as the agent of resurrection)
ἀνέστησενraised upAor Act Indic 3 Sg · ἀνίστημιmain verb (the resurrection kerygma)→ constative aorist (the completed act of resurrection)ἀνίστημι: 'raise, stand up'; the standard Lukan resurrection verb (Acts 2:24, 32; 3:15, 26; 4:10; 5:30; 10:40; 13:33, 34, 37).
λύσαςloosingAor Act Ptc Nom Sg Masc · λύωattendant-circumstance / manner participle→ constative aorist participle (the loosing as simultaneous with the raising)λύω: 'loose, release, destroy'; the image of death's grip being broken.
τὰςtheAccusativearticle
ὠδῖναςpangsAccusativedirect object of λύσαςὠδίν: 'birth-pang, pain'; ὠδῖνες τοῦ θανάτου = 'the birth-pangs of death'; likely a LXX rendering of Ps 18:5/116:3 חֶבְלֵי (cords); the metaphor makes resurrection a 'birth' from death's womb.
τοῦofGenitivearticle
θανάτουdeathGenitivesubjective genitive (death holds its victim in pangs)θάνατος: 'death'; personified as the one who grips but cannot hold Jesus.
καθότιbecausecausal conjunction (grounding the necessity of resurrection)καθότι: 'because, inasmuch as'; a Lukan connective (Luke 1:7; 19:9; Acts 2:24, 45; 4:35).
οὐκnotnegative particle
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (modal — οὐκ ἦν δυνατόν = 'it was not possible')→ progressive imperfect (the ongoing impossibility)
δυνατὸνpossibleNominativepredicate adjective (subject of ἦν)δυνατός: 'possible, powerful'; οὐκ ἦν δυνατόν + infinitive = 'it was impossible that'; a strong logical or theological necessity.
κρατεῖσθαιto be heldPres Pass Inf · κρατέωinfinitive (subject of ἦν δυνατόν)→ progressive present infinitive (ongoing holding — the very state that was impossible)κρατέω: 'hold, grasp, control, detain'; the passive = 'to be held in death's grip.'
αὐτὸνhimAccusativeaccusative subject of infinitive (Jesus)
ὑπ'bypreposition + genitive (agent of the passive)
αὐτοῦitGenitivegenitive of agent (death as agent)
25

Δαυὶδ γὰρ λέγει εἰς αὐτόν· Προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ.

'For David says about him: I saw the Lord always before me, for he is at my right hand that I may not be shaken.'

Scriptural proof (Ps 16:8 — David speaking as prophet of the Messiah)γάρPeter turns to Ps 16:8–11 (LXX 15:8–11) to prove the theological necessity of resurrection. The citation formula λέγει εἰς αὐτόν ('says about him') immediately identifies David as speaking prophetically of the Messiah, not of himself (a claim Peter will argue in vv. 29–31). Προωρώμην ('I was seeing beforehand') uses the compound of πρό to suggest prophetic foresight.
ΔαυὶδDavidNominativesubjectΔαυίδ: David, king and psalmist; Peter names him to set up the argument that David, as prophet, speaks of the Messiah, not himself.
γὰρforpostpositive explanatory conjunction (grounding the impossibility of v.24)
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (citation formula — historic present of Scripture)→ historical present (Scripture speaks in the present tense)
εἰςaboutpreposition + accusative (reference — 'with reference to him')εἰς + acc. in the sense 'about, with reference to'; signals the referential hermeneutic: David's words are about the Messiah.
αὐτόνhimAccusativeobject of εἰς (the Messiah)
ΠροωρώμηνI foresawImpf Mid Indic 1 Sg · προοράωmain verb (within the LXX citation — Davidic speaker)→ progressive imperfect (the prophet's continuous prophetic vision)προοράω: 'see before, foresee'; the compound with πρό adds prophetic nuance — 'I kept seeing ahead'; LXX Ps 15:8.
τὸνtheAccusativearticle
κύριονLordAccusativedirect object of Προωρώμηνκύριος: in Ps 16 LXX, the psalmist sees YHWH; Peter is building toward identifying Jesus as this Lord (v.36).
ἐνώπιόνbeforepreposition + genitive (locative — spatial metaphor for God's presence)
μουmeGenitivegenitive of reference (object of ἐνώπιον)
διὰalwayspreposition + genitive (idiomatic temporal — διὰ παντός = 'continually')
παντόςallGenitivegenitive in idiom διὰ παντός = 'always, continually'
ὅτιbecausecausal conjunction (grounding the confidence of the psalmist)
ἐκatpreposition + genitive (locative — 'at the right hand')
δεξιῶνright handGenitivegenitive (locative idiom ἐκ δεξιῶν = 'at the right side')δεξιός: 'right'; ἐκ δεξιῶν = 'at the right hand' — position of power and protection; this prepares for v.33's reversal: Jesus is now at the right hand of God.
μούmyGenitivepossessive genitive
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (present state)→ gnomic/descriptive present
ἵναso thatpurpose conjunction
μὴnotnegative particle (in purpose clause)
σαλευθῶbe shakenAor Pass Subj 1 Sg · σαλεύωverb of purpose clause (negated — 'I might not be shaken')→ constative aorist subjunctive (the outcome averted)σαλεύω: 'shake, disturb'; metaphor of ontological/existential stability; the psalmist (= Messiah) cannot be shaken from God's presence.
26

διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ' ἐλπίδι·

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

Consequence (the psalmist's joy grounded in God's presence — Ps 16:9–10 LXX)διὰ τοῦτοThe citation continues. ηὐφράνθη … ἠγαλλιάσατο — aorists of rejoicing; the LXX often uses these for eschatological gladness. ἡ σάρξ μου κατασκηνώσει ἐπ' ἐλπίδι ('my flesh will dwell in hope') is the key clause Peter will interpret: not merely earthly confidence, but resurrection-hope for the body.
διὰthereforepreposition + accusative (inferential idiom διὰ τοῦτο)
τοῦτοthisAccusativeobject of διά (inferential idiom)
ηὐφράνθηwas gladAor Pass Indic 3 Sg · εὐφραίνωmain verb→ constative aorist (the gladness as a completed state entered)εὐφραίνω: 'gladden, rejoice'; the passive = 'be made glad'; LXX joy-language for the messianic salvation.
theNominativearticle
καρδίαheartNominativesubjectκαρδία: 'heart'; the center of the person; messianic joy originates in the inner self.
μουmyGenitivepossessive genitive
καὶandcoordinating conjunction
ἠγαλλιάσατοrejoicedAor Mid Indic 3 Sg · ἀγαλλιάωmain verb (paired with ηὐφράνθη)→ constative aorist (joyful exultation)ἀγαλλιάω: 'exult, rejoice greatly'; an intensely joyful term, often of eschatological rejoicing in Luke–Acts.
theNominativearticle
γλῶσσάtongueNominativesubject (second member of the merism heart-tongue)γλῶσσα: 'tongue'; the tongue's rejoicing = vocal, outward praise — matching the tongue-speaking of Pentecost.
μουmyGenitivepossessive genitive
ἔτιstilladverb (further extension of the joy)ἔτι: 'yet, still, even'; ἔτι δέ καί = 'and furthermore, moreover.'
δὲandpostpositive particle (continuation)
καὶalsoadjunctive particle
theNominativearticle
σάρξfleshNominativesubject (the body — third element: heart, tongue, flesh)σάρξ: 'flesh, body'; here the physical body of the Messiah; its 'dwelling in hope' points to bodily resurrection.
μουmyGenitivepossessive genitive
κατασκηνώσειwill dwellFut Act Indic 3 Sg · κατασκηνόωmain verb (predictive future)→ predictive future (the body's future security)κατασκηνόω: 'dwell, settle, encamp, rest'; the tabernacle imagery of secure, settled rest — the body will rest in resurrection-hope.
ἐπ'inpreposition + dative (locative-modal: 'resting upon hope')
ἐλπίδιhopeDativedative of basis/ground (ἐπ' ἐλπίδι = 'in hope / on the basis of hope')ἐλπίς: 'hope'; in Paul and Acts, the hope of resurrection (Acts 23:6; 24:15; 26:6–8); here Peter sets up the interpretation of ἐλπίς as bodily resurrection.
27

ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.

'For you will not abandon my soul to Hades, nor will you let your Holy One see corruption.'

Ground (the reason for the flesh's hope: God's promise not to abandon)ὅτιThe climactic verse of the Ps 16 citation, which Peter will interpret in vv. 29–31. Two negative promises: (1) God will not leave the ψυχή in Hades; (2) God will not allow the ὅσιος to see διαφθορά ('corruption'). Peter's argument: David died and did see corruption; therefore this must refer to the Messiah.
ὅτιforcausal conjunction
οὐκnotnegative particle
ἐγκαταλείψειςyou will abandonFut Act Indic 2 Sg · ἐγκαταλείπωmain verb (divine promise — negative future)→ predictive future (the negative promise standing for eternity)ἐγκαταλείπω: 'forsake, abandon, leave behind'; the compound ἐν+κατα+λείπω = leave completely stranded; the word of the cross (Matt 27:46 / Ps 22:1) is here reversed.
τὴνtheAccusativearticle
ψυχήνsoulAccusativedirect objectψυχή: 'soul, life'; in the LXX idiom 'leave the soul to Sheol' = let the person remain dead; Peter takes 'soul' here as referring to the person of the Messiah.
μουmyGenitivepossessive genitive
εἰςtopreposition + accusative (destination / abandonment to)
ᾅδηνHadesAccusativeobject of εἰς (the realm of the dead)ᾅδης: 'Hades, the underworld'; LXX rendering of שְׁאוֹל (Sheol); used by Peter to interpret Christ's descent and resurrection (Acts 2:27, 31; cf. Rev 1:18).
οὐδὲnorcorrelative negative conjunction (adding a second negative promise)
δώσειςwill you allowFut Act Indic 2 Sg · δίδωμιmain verb (permissive future — δίδωμι + inf. = 'allow to')→ predictive futureδίδωμι + infinitive = 'permit, allow'; God will not permit the Holy One to experience decomposition.
τὸνtheAccusativearticle
ὅσιόνHoly OneAccusativeaccusative subject of ἰδεῖν (object of δώσεις)ὅσιος: 'holy, devout, sacred'; τὸν ὅσιόν σου = 'your Holy One' (cf. LXX Ps 15:10); a messianic title interpreted by Peter as referring exclusively to Jesus.
σουyourGenitivepossessive genitive (God's Holy One)
ἰδεῖνto seeAor Act Inf · ὁράωinfinitive (complementary to δώσεις)→ constative aorist infinitive (the experience of corruption)
διαφθοράνcorruptionAccusativedirect object of ἰδεῖνδιαφθορά: 'decomposition, corruption'; the decay of the body in the tomb; Peter will use this word again in v.31 to assert Jesus did not experience it.
28

ἐγνώρισάς μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου.

'You have made known to me the ways of life; you will fill me with gladness in your presence.'

Continuation of citation (Ps 16:11 — the conclusion of the psalm)asyndetonThe final verse of the Ps 16 citation: ὁδοὺς ζωῆς ('the ways of life') is the path through death to resurrection; πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου ('you will fill me with gladness before your face') points to the exalted presence of the risen Christ with God — further elaborated in v.33.
ἐγνώρισάςyou made knownAor Act Indic 2 Sg · γνωρίζωmain verb→ constative aorist (the completed divine disclosure of life's path)γνωρίζω: 'make known, reveal'; God's revelation of the resurrection path to the Messiah.
μοιto meDativedative indirect object
ὁδοὺςthe waysAccusativedirect objectὁδός: 'way, path, road'; ὁδοὶ ζωῆς = 'paths of life' — the ways that lead to life (resurrection), as opposed to the way of death/Hades.
ζωῆςof lifeGenitivegenitive of destination/goalζωή: 'life'; eschatological life beyond death — the resurrection life.
πληρώσειςyou will fillFut Act Indic 2 Sg · πληρόωmain verb (eschatological promise)→ predictive future (the promised joy at exaltation)πληρόω: 'fill'; πληρώσεις … εὐφροσύνης = 'you will fill me with gladness' — the fullness of joy in God's presence.
μεmeAccusativedirect object
εὐφροσύνηςwith gladnessGenitivegenitive of content (with πληρόω)εὐφροσύνη: 'gladness, joy'; the gladness of the risen and exalted Messiah in the Father's presence.
μετὰwithpreposition + genitive (accompaniment)
τοῦtheGenitivearticle
προσώπουpresenceGenitiveobject of μετά (the face/presence of God)πρόσωπον: 'face, presence'; μετὰ τοῦ προσώπου σου = 'in your presence' — the joy of sharing the divine presence, which Peter will identify as the session at God's right hand (v.33).
σουyourGenitivepossessive genitive
29

Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυίδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης·

'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.'

Hermeneutical argument (why Ps 16 cannot refer to David himself)asyndetonPeter interrupts the citation with a direct hermeneutical argument: David is the patriarch, not the fulfillment. The triple καί … καί … καί ('both … and … and') emphasizes the finality of David's death, burial, and visible tomb. παρρησία ('boldness, frankness') marks the rhetorical courage of the claim. The visible tomb refutes any suggestion that David was resurrected.
ἌνδρεςBrothersVocativevocative of address
ἀδελφοίbrothersVocativevocative of address (intimate — co-religionists)ἀδελφός: 'brother'; Peter addresses the Jewish audience as fellow-members of God's people — a signal of pastoral concern rather than condemnation.
ἐξὸνit is permittedPres Act Ptc Nom Sg Neut · ἔξεστιabsolute participle (ἐξόν = 'it being allowed/possible')→ progressive present participle (the ongoing permission to speak boldly)ἔξεστι: 'it is permitted, it is possible'; ἐξόν here = 'it being permissible (to say this)' — Peter acknowledges the rhetorical boldness.
εἰπεῖνto sayAor Act Inf · λέγωcomplementary infinitive (object of ἐξόν)→ constative aorist infinitive
μετὰwithpreposition + genitive (manner)
παρρησίαςboldnessGenitivegenitive of mannerπαρρησία: 'boldness, frankness, confidence'; a key Lukan term for Spirit-empowered proclamation (Acts 4:13, 29, 31; 28:31); speaking plainly despite the risk of offense.
πρὸςtopreposition + accusative (direction — to the audience)
ὑμᾶςyouAccusativeobject of πρός
περὶaboutpreposition + genitive (reference)
τοῦtheGenitivearticle
πατριάρχουpatriarchGenitivegenitive in apposition to Δαυίδπατριάρχης: 'patriarch'; used here of David only in the NT; the honorific softens the argument that follows.
ΔαυίδDavidGenitivegenitive (object of περί)
ὅτιthatconjunction introducing indirect statement
καὶbothcorrelative (καὶ … καὶ = 'both … and')
ἐτελεύτησενhe diedAor Act Indic 3 Sg · τελευτάωmain verb (first member of triple)→ constative aorist (completed, unreversed death)τελευτάω: 'die, come to an end'; a dignified term for death, used of notable persons.
καὶandcoordinating conjunction (second member)
ἐτάφηwas buriedAor Pass Indic 3 Sg · θάπτωmain verb (second member)→ constative aorist (burial as confirmation of death's finality)θάπτω: 'bury'; the burial seals the death — no resurrection followed for David.
καὶandcoordinating conjunction (third member)
τὸtheNominativearticle
μνῆμαtombNominativesubject of ἔστινμνῆμα: 'tomb, grave'; the visible tomb of David is the empirical proof that David did not rise — the Psalm must refer to another.
αὐτοῦhisGenitivepossessive genitive
ἔστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present (the tomb is still there)
ἐνamongpreposition + dative (locative — in our midst)
ἡμῖνusDativeobject of ἐν (locative)
ἄχριuntilpreposition + genitive (temporal — up to the present)
τῆςtheGenitivearticle
ἡμέραςdayGenitivegenitive of time (ἄχρι τῆς ἡμέρας ταύτης = to this very day)
ταύτηςthisGenitivedemonstrative adjective (marking the present moment as proof)
30

προφήτης οὖν ὑπάρχων καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ,

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

Inference (from David's prophetic status to his Messianic foresight)οὖνPeter's inference (οὖν) turns David's prophetic status and knowledge of the divine oath (2 Sam 7:12–16; Ps 132:11) into the grounds for his having spoken prophetically in Ps 16 about the Messiah. The oath-tradition grounds the argument in the Davidic covenant.
προφήτηςa prophetNominativepredicate nominative (with ὑπάρχων)προφήτης: 'prophet'; David was recognized as a prophet in late Second Temple Judaism; this is the basis for applying his psalms Christologically.
οὖνthereforeinferential particle
ὑπάρχωνbeingPres Act Ptc Nom Sg Masc · ὑπάρχωcircumstantial participle (causal — because David was a prophet)→ progressive present participle (David's standing prophetic status)ὑπάρχω: 'be, exist, belong'; often in Acts for essential status or condition (πτωχὸς ὑπάρχων etc.).
καὶandcoordinating conjunction (adding the second participial circumstance)
εἰδὼςknowingPerf Act Ptc Nom Sg Masc · οἶδαcircumstantial participle (causal — because David knew the oath)→ intensive perfect participle (standing knowledge David possessed)
ὅτιthatconjunction introducing indirect statement (content of εἰδὼς)
ὅρκῳwith an oathDativedative of manner / instrumentὅρκος: 'oath'; God's oath to David (2 Sam 7; Ps 89:3–4; 132:11) is the covenant foundation for the Messianic promise.
ὤμοσενhad swornAor Act Indic 3 Sg · ὀμνύωmain verb of indirect statement→ constative aorist (the completed oath — a standing commitment)ὀμνύω: 'swear, take an oath'; God's self-binding oath elevates the certainty of the Messianic promise.
αὐτῷto himDativedative indirect object (David)
theNominativearticle
θεὸςGodNominativesubject of ὤμοσεν
ἐκfrompreposition + genitive (source/origin — from his offspring)
καρποῦfruitGenitivegenitive of sourceκαρπός: 'fruit, offspring, produce'; ἐκ καρποῦ τῆς ὀσφύος = 'from the fruit of his loins' — a Semitic idiom for biological descent.
τῆςofGenitivearticle
ὀσφύοςloinsGenitivegenitive (of the body part — Semitic idiom for procreative origin)ὀσφύς: 'loins, hip'; a Semitic idiom for biological origin.
αὐτοῦhisGenitivepossessive genitive (David's)
καθίσαιto seatAor Act Inf · καθίζωinfinitive (content of the oath — the promised enthronement)→ constative aorist infinitive (the act of enthronement)καθίζω: 'sit, seat'; καθίσαι ἐπὶ τὸν θρόνον = 'to set upon the throne'; the royal enthronement language of 2 Sam 7 and Ps 132.
ἐπὶonpreposition + accusative (locative — upon the throne)
τὸνtheAccusativearticle
θρόνονthroneAccusativeobject of ἐπί (the Davidic throne)θρόνος: 'throne'; Davidic kingship language; the Messiah will occupy the Davidic throne (Luke 1:32; Acts 2:30).
αὐτοῦhisGenitivepossessive genitive (David's throne)
31

προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ ὅτι οὔτε ἐγκατελείφθη εἰς ᾅδην οὔτε ἡ σὰρξ αὐτοῦ εἶδεν διαφθοράν.

'He foresaw and spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his flesh see corruption.'

Interpretive conclusion (the referent of Ps 16 is the Messiah's resurrection)asyndetonPeter delivers the hermeneutical verdict: David was a prophet who foresaw (προϊδών) the Messiah's resurrection and spoke about it. The direct application of Ps 16:10 — neither abandoned to Hades nor seeing corruption — is the proof that Jesus rose from the dead. The vocabulary of v.27 (ἐγκατελείφθη, ᾅδην, διαφθοράν) is deliberately echoed.
προϊδὼνhaving foreseenAor Act Ptc Nom Sg Masc · προοράωcircumstantial participle (causal/temporal — because he foresaw)→ constative aorist participle (the prophetic vision as a completed act)προοράω: 'see beforehand, foresee'; the prophetic capacity that makes David's psalms about the Messiah.
ἐλάλησενhe spokeAor Act Indic 3 Sg · λαλέωmain verb→ constative aorist (David's prophetic utterance)
περὶaboutpreposition + genitive (reference)
τῆςtheGenitivearticle
ἀναστάσεωςresurrectionGenitivegenitive of reference (what David spoke about)ἀνάστασις: 'resurrection'; the key term of Peter's sermon; used absolutely for the bodily resurrection of Jesus.
τοῦof theGenitivearticle
ΧριστοῦChristGenitivegenitive (subjective/objective — the resurrection that belongs to the Messiah)Χριστός: 'Anointed One, Messiah'; here used as near-title rather than name; the sermon will conclude by declaring Jesus is this Messiah (v.36).
ὅτιthatconjunction (content of what was spoken — indirect statement)
οὔτεneithercorrelative negative (first member of οὔτε … οὔτε)
ἐγκατελείφθηwas abandonedAor Pass Indic 3 Sg · ἐγκαταλείπωmain verb (negative — divine passive denied)→ constative aorist (the historical fact of resurrection affirmed by negating abandonment)ἐγκαταλείπω: echoes v.27 — the promise was kept; Jesus was not abandoned to Hades.
εἰςtopreposition + accusative (destination)
ᾅδηνHadesAccusativeobject of εἰς
οὔτεnorcorrelative negative (second member)
theNominativearticle
σὰρξfleshNominativesubject of εἶδενσάρξ: echoes the 'flesh' of v.26 — the body of the Messiah did not experience dissolution.
αὐτοῦhisGenitivepossessive genitive (Christ's flesh)
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (negated)→ constative aorist (the bodily experience denied)
διαφθοράνcorruptionAccusativedirect objectδιαφθορά: echoes v.27; the bodily decomposition that Jesus — unlike David — did not experience because God raised him before the third day.
32

τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες.

'This Jesus God raised up, of which we all are witnesses.'

Thesis statement (the resurrection kerygma with apostolic witness)asyndetonThe two-part structure of the resurrection kerygma: (1) God raised Jesus; (2) we are witnesses. τοῦτον ('this one') ties Jesus specifically to the Ps 16 argument. οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες — the apostolic witness-claim is central to Luke's apologetic (Luke 24:48; Acts 1:8, 22; 3:15; 5:32; 10:39–41).
τοῦτονthisAccusativedirect object (emphatic — 'this very Jesus')
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativedirect object (in apposition to τοῦτον)
ἀνέστησενraised upAor Act Indic 3 Sg · ἀνίστημιmain verb→ constative aorist (the completed resurrection event)
theNominativearticle
θεόςGodNominativesubject (God as the agent of resurrection)
οὗof whichGenitivegenitive relative pronoun (antecedent: the resurrection event)
πάντεςallNominativesubject modifier (universal scope of apostolic witness)
ἡμεῖςweNominativesubject (emphatic first person)
ἐσμενarePres Act Indic 1 Pl · εἰμίcopula→ gnomic present (our standing status as witnesses)
μάρτυρεςwitnessesNominativepredicate nominativeμάρτυς: 'witness'; in Acts, the technical term for those who testify to the resurrection from personal experience (Acts 1:8, 22; 2:32; 3:15; 5:32; 10:41; 13:31).
33

τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρός, ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε.

'Being therefore exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you see and hear.'

Inference (the Pentecost event explained as the result of Christ's exaltation)οὖνThe logical inference (οὖν) from resurrection to exaltation to Pentecost. Two participial clauses — ὑψωθεὶς ('having been exalted') and λαβών ('having received the promise') — lead to the main verb ἐξέχεεν ('he poured out'). This identifies Jesus as the agent of the Pentecost gift, connecting the event of vv. 1–4 to the risen Lord.
τῇto theDativearticle
δεξιᾷright handDativedative of place (ὑψωθεὶς τῇ δεξιᾷ = exalted to the right hand)δεξιός: 'right'; τῇ δεξιᾷ τοῦ θεοῦ = 'to God's right hand'; the position of royal authority and co-regency (Ps 110:1, quoted in vv. 34–35).
οὖνthereforeinferential particle
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of possessor (God's right hand)
ὑψωθεὶςhaving been exaltedAor Pass Ptc Nom Sg Masc · ὑψόωattendant-circumstance / antecedent participle→ constative aorist participle (the completed exaltation)ὑψόω: 'exalt, lift high'; used of the cross (John 3:14; 12:32) and of resurrection/ascension (Acts 2:33; 5:31); the ambiguity is intentional in John; here clearly of the ascension to the right hand.
τήνtheAccusativearticle
τεandconnective enclitic (closely joining the two participial clauses)
ἐπαγγελίανpromiseAccusativedirect object of λαβώνἐπαγγελία: 'promise'; the promise of Acts 1:4 (= the Father's promise of the Spirit); the chain Father → Son → disciples.
τοῦof theGenitivearticle
πνεύματοςSpiritGenitivegenitive of content (the promise that consists of / refers to the Spirit)
τοῦtheGenitivearticle
ἁγίουHolyGenitiveattributive adjective
λαβὼνhaving receivedAor Act Ptc Nom Sg Masc · λαμβάνωattendant-circumstance participle (second step in the exaltation sequence)→ constative aorist participle (receiving as completed act)λαμβάνω: 'take, receive'; Christ receives the Spirit from the Father at his exaltation and pours it out — a Trinitarian movement.
παρὰfrompreposition + genitive (source — from the Father)
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive of sourceπατήρ: 'father'; here God as Father — the origin of the Spirit-promise (Acts 1:4; cf. John 14:26; 15:26).
ἐξέχεενhe poured outAor Act Indic 3 Sg · ἐκχέωmain verb (the Pentecost gift explained)→ constative aorist (the completed outpouring — the Pentecost event)ἐκχέω: 'pour out'; the same verb as in the Joel citation (v.17, 18); the prediction of Joel is fulfilled by the exalted Jesus.
τοῦτοthisAccusativedirect object (pointing to the visible-audible Pentecost manifestation)
whichAccusativerelative pronoun (antecedent: τοῦτο)
ὑμεῖςyouNominativesubject (emphatic — an appeal to their direct experience)
βλέπετεseePres Act Indic 2 Pl · βλέπωmain verb of relative clause (first sense: sight)→ descriptive present (present direct experience)
καὶandcoordinating conjunction
ἀκούετεhearPres Act Indic 2 Pl · ἀκούωmain verb of relative clause (second sense: hearing)→ descriptive presentThe paired βλέπετε καὶ ἀκούετε echoes Acts 1:3–4 and answers the crowd's question of v.12 — the explanation of what they witnessed.
34

οὐ γὰρ Δαυὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός· Εἶπεν [ὁ] κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου,

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

New proof (Ps 110:1 — the session at God's right hand)γάρA second Psalm (110:1) buttresses the claim of v.33. The logic is the same as with Ps 16: David did not ascend to heaven, so Ps 110:1 must refer to the Messiah. The double κύριος — 'The Lord said to my Lord' — becomes the Christological fulcrum: if David calls his son 'my Lord,' who is this son? Peter will identify him as Jesus in v.36.
οὐnotnegative particle
γὰρforpostpositive explanatory conjunction
ΔαυὶδDavidNominativesubject
ἀνέβηascendedAor Act Indic 3 Sg · ἀναβαίνωmain verb (negated)→ constative aorist (David's non-ascension as historical fact)ἀναβαίνω: 'go up, ascend'; David did not ascend to heaven — his tomb is proof.
εἰςintopreposition + accusative (direction)
τοὺςtheAccusativearticle
οὐρανούςheavensAccusativeobject of εἰς
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (citation formula — historic present)→ historical present (Scripture speaks now)
δὲbutadversative particle (contrast: David did not ascend, BUT he says…)
αὐτόςhe himselfNominativeintensive pronoun (subject of λέγει — David himself speaks)
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb of citation (within Ps 110:1)→ constative aorist (the divine decree, spoken once, standing forever)
κύριοςthe LordNominativesubject of Εἶπεν (= YHWH)κύριος: here = YHWH (the Father); the first κύριος of the double-κύριος crux.
τῷto theDativearticle
κυρίῳLordDativedative indirect object (= David's Lord, the Messiah)κύριος: the second κύριος = David's Lord = the Messiah = Jesus; the crux of Ps 110:1 — if David calls his son 'my Lord,' his son is greater than he (Matt 22:44 par.).
μουmyGenitivepossessive genitive (David's)
ΚάθουsitPres Mid Impv 2 Sg · κάθημαιimperative (the divine command to the Messiah)→ progressive present imperative (ongoing session)κάθημαι: 'sit'; the enthronement command — sit at the right hand of God, the position of royal authority (cf. Rev 3:21).
ἐκatpreposition + genitive (locative idiom ἐκ δεξιῶν = at the right side)
δεξιῶνright handGenitivelocative genitive (idiom)
μουmyGenitivepossessive genitive (God's right hand)
35

ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.

'until I make your enemies a footstool for your feet.'

Temporal condition (the duration of the Messiah's session until full victory)ἕως ἂνThe conclusion of the Ps 110:1 citation. ἕως ἂν ('until') defines the duration of the Messiah's co-regency: his session at God's right hand continues until all enemies are subdued. The footstool-image is an ancient Near Eastern triumph motif. The 'enemies' remain unnamed here; Paul identifies them as principalities, powers, and death itself (1 Cor 15:24–26).
ἕωςuntiltemporal conjunction (with ἂν = indefinite temporal)
ἂνevermodal particle (making the temporal clause indefinite)
θῶI makeAor Act Subj 1 Sg · τίθημιmain verb of temporal clause (subjunctive after ἕως ἂν)→ constative aorist subjunctive (the act of subjugation as a single decisive event)τίθημι: 'place, put, make'; θῶ … ὑποπόδιον = 'I place … as a footstool' — the act of total subjugation.
τοὺςtheAccusativearticle
ἐχθρούςenemiesAccusativedirect object of θῶἐχθρός: 'enemy'; the enemies of the Messianic Lord — in Paul's reading (1 Cor 15:25–26) these are cosmic powers including death; here applied to opposition to Christ's reign.
σουyourGenitivepossessive genitive (the Messiah's enemies)
ὑποπόδιονfootstoolAccusativepredicate accusative (double accusative with θῶ — 'make X Y')ὑποπόδιον: 'footstool'; the ancient Near Eastern royal custom of treading on defeated enemies (Josh 10:24; Ps 110:1); here the metaphor for complete dominion.
τῶνofGenitivearticle
ποδῶνfeetGenitivegenitive of possession (part of the compound noun phrase)
σουyourGenitivepossessive genitive
36

ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.

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

Conclusion (the sermon's Christological thesis — the climax of the argument)οὖνThe climax of the entire sermon: ἀσφαλῶς ('with certainty, beyond doubt') is a legal-rhetorical adverb of assurance. The double καὶ … καὶ ('both … and') — Lord and Christ — are the two titles Peter has argued from Joel (Lord) and Ps 16/110 (Christ/Messiah). The final phrase, ὃν ὑμεῖς ἐσταυρώσατε ('whom you crucified'), lands the accusation with devastating force after the long proof.
ἀσφαλῶςcertainlyadverb of manner (qualifying the certainty of the knowledge demanded)ἀσφαλῶς: 'with certainty, securely, beyond doubt'; a legal term; the sermon's conclusion is stated as an inescapable fact.
οὖνthereforeinferential particle (drawing the logical conclusion from vv. 22–35)
γινωσκέτωlet … knowPres Act Impv 3 Sg · γινώσκωimperative (third-person command — a solemn decree)→ progressive present imperative (ongoing, settled knowledge now demanded)γινώσκω: 'know, come to know'; the present imperative demands not merely a momentary recognition but settled conviction.
πᾶςallNominativesubject (universal scope)
οἶκοςhouseNominativesubject (with πᾶς — 'all the house of Israel')οἶκος: 'house, household'; πᾶς οἶκος Ἰσραήλ = 'all the house of Israel' — the entire covenant community without exception.
Ἰσραὴλof IsraelGenitivegenitive of possession/identification
ὅτιthatconjunction (content of the knowledge)
καὶbothcorrelative particle (first of καὶ … καὶ = 'both … and')
κύριονLordAccusativepredicate accusative (first of the double title)κύριος: 'Lord'; the title of YHWH in the LXX, applied to Jesus (cf. v.21 — 'calling on the name of the Lord'); the claim of divine Lordship.
αὐτὸνhimAccusativedirect object of ἐποίησεν
καὶandcorrelative particle (second member of καὶ … καὶ)
χριστὸνChristAccusativepredicate accusative (second of the double title)Χριστός: 'Anointed, Messiah'; the royal-messianic title proven from Ps 16 and Ps 110; God has appointed Jesus as Israel's long-awaited Messiah.
ἐποίησενhas madeAor Act Indic 3 Sg · ποιέωmain verb (God's declarative/executive act at the resurrection/exaltation)→ constative aorist (the completed installation at the resurrection/ascension)ποιέω: 'make, do'; the 'making' here is an exaltation — the installment of Jesus in the offices of Lord and Christ at his resurrection and ascension (cf. Rom 1:4).
theNominativearticle
θεόςGodNominativesubject
τοῦτονthisAccusativedemonstrative pronoun (in apposition to αὐτόν — emphatic)
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeapposition (naming the one made Lord and Christ)
ὃνwhomAccusativerelative pronoun (object of ἐσταυρώσατε)
ὑμεῖςyouNominativesubject (emphatic — the accusation)
ἐσταυρώσατεcrucifiedAor Act Indic 2 Pl · σταυρόωmain verb of relative clause (the accusation — second person, direct)→ constative aorist (the completed act of crucifixion)σταυρόω: 'crucify'; the accusation lands with full force at the sermon's climax, provoking the response of v.37.
37

Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν εἶπόν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους· Τί ποιήσωμεν, ἄνδρες ἀδελφοί;

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

Response (the sermon's impact — compunction and the salvific question)δέκατενύγησαν τὴν καρδίαν ('were pierced in the heart') is a NT hapax; the compound verb κατανύσσομαι indicates deep emotional-moral compunction (LXX: Ps 109:16; Gen 34:7). The question Τί ποιήσωμεν ('what shall we do?') is the classic penitential question that triggers the baptismal instruction of v.38.
Ἀκούσαντεςhaving heardAor Act Ptc Nom Pl Masc · ἀκούωtemporal participle (upon hearing)→ constative aorist participle (the act of hearing the sermon)
δέnowpostpositive particle (narrative transition)
κατενύγησανwere piercedAor Pass Indic 3 Pl · κατανύσσομαιmain verb (the compunction)→ constative aorist (the piercing as a single decisive interior event)κατανύσσομαι: 'be pierced, be stabbed'; a rare and vivid term; the metaphor of a sharp weapon entering the heart — moral-spiritual distress at the realization of guilt.
τὴνtheAccusativearticle (accusative of respect / inner object)
καρδίανheartAccusativeaccusative of respect ('pierced as to the heart')καρδία: 'heart'; the locus of will and moral consciousness; the piercing reaches the deepest decision-making center.
εἶπόνthey saidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
τεandconnective enclitic (closely joining κατενύγησαν and εἶπόν)
πρὸςtopreposition + accusative (direction of speech)
τὸνtheAccusativearticle
ΠέτρονPeterAccusativeobject of πρός (primary recipient)
καὶandcoordinating conjunction
τοὺςtheAccusativearticle
λοιποὺςrestAccusativeobject of πρός (additional recipients)
ἀποστόλουςapostlesAccusativeapposition to λοιπούς (the eleven)ἀπόστολος: 'apostle, sent one'; the authoritative commissioned witnesses.
ΤίwhatAccusativeinterrogative pronoun (object of ποιήσωμεν)
ποιήσωμενshall we doAor Act Subj 1 Pl · ποιέωdeliberative subjunctive (what are we to do?)→ constative aorist subjunctive (the decisive act required)ποιέω: 'do'; the deliberative Τί ποιήσωμεν is the classic penitential question — it appears in Luke 3:10, 12, 14 at John's preaching; here it opens the way for the baptismal command.
ἄνδρεςbrothersVocativevocative of address
ἀδελφοίmenVocativevocative of address (the crowd addresses the apostles as brothers)
38

Πέτρος δὲ πρὸς αὐτούς· Μετανοήσατε, [φησίν,] καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος.

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

Command / promise (the baptismal instruction — the chapter's primary crux)δέThe most exegetically contested verse in Acts. Two imperatives structure the response demanded: Μετανοήσατε (second-person plural aorist — 'all of you repent') and βαπτισθήτω ἕκαστος (third-person singular aorist passive — 'let each one be baptized'). The prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ('for/unto the forgiveness of sins') is the major crux: does εἰς express result/purpose ('with a view to forgiveness'), or is it a Hebraic use meaning 'on the basis of forgiveness already granted'? The majority of commentators take εἰς as telic (purpose/result), though some link the forgiveness primarily to repentance and baptism as the external sign. The two promised outcomes are forgiveness and the gift of the Holy Spirit.
ΠέτροςPeterNominativesubject
δέandpostpositive particle (narrative continuation)
πρὸςtopreposition + accusative (direction of address)
αὐτούςthemAccusativeobject of πρός
ΜετανοήσατεRepentAor Act Impv 2 Pl · μετανοέωimperative (first command — addressed to all: second-person plural)→ constative aorist imperative (a decisive, whole-life turning)μετανοέω: 'change one's mind, repent, turn'; from μετά + νοέω = 'think afterward, change one's thinking'; in Luke–Acts repentance precedes and accompanies baptism (Luke 3:3, 8; Acts 3:19; 5:31; 8:22; 17:30; 20:21; 26:20).
καὶandcoordinating conjunction (joining the two imperatives)
βαπτισθήτωlet … be baptizedAor Pass Impv 3 Sg · βαπτίζωimperative (second command — third-person singular passive: each one individually)→ constative aorist imperative (the decisive baptismal act)βαπτίζω: 'baptize, immerse'; the passive voice — 'let each be baptized' — indicates the act is done to each person by another; the shift from second-plural (Μετανοήσατε) to third-singular (βαπτισθήτω + ἕκαστος) is a noted shift emphasizing the individual nature of baptism.
ἕκαστοςeachNominativesubject of βαπτισθήτω (distributive — each individual)
ὑμῶνof youGenitivepartitive genitive
ἐπὶinpreposition + dative (ground / basis of the baptism — 'upon the name')ἐπί + dative = 'on the basis of, upon'; ἐπὶ τῷ ὀνόματι = 'in/on the name' — invoking the authority and person of Jesus Christ.
τῷtheDativearticle
ὀνόματιnameDativeobject of ἐπίὄνομα: 'name'; ἐπὶ τῷ ὀνόματι contrasts with εἰς τὸ ὄνομα (Matt 28:19); ἐπί may stress the authority invoked, εἰς the transfer of ownership/allegiance.
Ἰησοῦof JesusGenitivegenitive of possession (the name belongs to Jesus)
ΧριστοῦChristGenitivegenitive in apposition to Ἰησοῦ
εἰςforpreposition + accusative (telic — purpose/result: 'with a view to forgiveness')εἰς + acc. expressing purpose or result; the major crux: does εἰς here express the goal of baptism (forgiveness is the aim) or reflect a Hebraism for 'on account of / on the basis of' (forgiveness already granted)? The prepositional use in Luke 3:3 (βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν) confirms the telic/resultative reading as Luke's standard idiom.
ἄφεσινforgivenessAccusativeobject of εἰς (the goal/result)ἄφεσις: 'forgiveness, release, remission'; ἄφεσιν ἁμαρτιῶν = 'forgiveness of sins'; a central Lukan term (Luke 1:77; 3:3; 4:18; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18).
τῶνofGenitivearticle
ἁμαρτιῶνsinsGenitivegenitive of content (what is forgiven)ἁμαρτία: 'sin'; ἄφεσιν τῶν ἁμαρτιῶν = the release from the guilt and power of sins.
ὑμῶνyourGenitivepossessive genitive
καὶandcoordinating conjunction (adding the second promised blessing)
λήμψεσθεyou will receiveFut Mid Indic 2 Pl · λαμβάνωmain verb (the second promise — future indicative, not imperative)→ predictive future (the certain promised gift)λαμβάνω: 'take, receive'; the future tense transforms the promise from command to guarantee.
τὴνtheAccusativearticle
δωρεὰνgiftAccusativedirect object of λήμψεσθεδωρεά: 'gift, free gift'; in Acts always of the Spirit (2:38; 8:20; 10:45; 11:17); gratis — grace, not merit.
τοῦof theGenitivearticle
ἁγίουHolyGenitiveattributive adjective (modifying πνεύματος)
πνεύματοςSpiritGenitivegenitive of apposition (the gift that is the Holy Spirit)πνεῦμα: the promised gift of the Father (Acts 1:4), poured out at Pentecost, now offered to all who repent and are baptized.
39

ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσιν τοῖς εἰς μακράν, ὅσους ἂν προσκαλέσηται κύριος ὁ θεὸς ἡμῶν.

'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.'

Ground (the scope of the promise — the basis for its universality)γάρPeter grounds the baptismal command in the scope of the promise. The three-fold 'for you / for your children / for all who are far off' has been variously interpreted: (1) present hearers / future generations / Diaspora Jews; (2) Jews / descendants / Gentiles. The clause ὅσους ἂν προσκαλέσηται κύριος ὁ θεὸς ἡμῶν ('as many as the Lord our God calls') makes election (divine calling) the ultimate ground of the promise's reach.
ὑμῖνfor youDativedative of advantage (first recipient group)
γάρforpostpositive explanatory conjunction
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
theNominativearticle
ἐπαγγελίαpromiseNominativesubjectἐπαγγελία: refers back to the promise of v.38 — forgiveness and the Holy Spirit; and beyond to the Abrahamic promise (Gal 3:14–16).
καὶandcoordinating conjunction (extending the recipient groups)
τοῖςtheDativearticle (dative of advantage)
τέκνοιςchildrenDativedative of advantage (second recipient group — posterity)τέκνον: 'child'; the promise extends to the next generation, echoing the covenant structure of Gen 17:7.
ὑμῶνyourGenitivepossessive genitive
καὶandcoordinating conjunction (extending to third group)
πᾶσινallDativedative of advantage (third group — universal scope)
τοῖςthoseDativearticle
εἰςwho are farpreposition + accusative (locative idiom τοῖς εἰς μακράν = those far away)
μακράνoffAccusativeaccusative adverb (part of locative idiom)μακράν: 'far, far away'; 'those who are far off' echoes Isa 57:19 (LXX: εἰρήνη εἰρήνη τοῖς μακρὰν καὶ τοῖς ἐγγύς), applied in Eph 2:13, 17 to Gentiles.
ὅσουςas many asAccusativerelative pronoun (indefinite — the calling as the limiting criterion)
ἂνevermodal particle (with subjunctive — indefinite generalization)
προσκαλέσηταιcallsAor Mid Subj 3 Sg · προσκαλέωverb of relative clause (subjunctive with ἂν = general conditional)→ constative aorist subjunctive (the individual call as a decisive event)προσκαλέω: 'call to, summon'; the middle προσκαλέσηται = 'call to himself'; divine calling (ἡ κλῆσις τοῦ θεοῦ) is the sovereign ground — the promise extends to all whom God calls.
κύριοςthe LordNominativesubject of προσκαλέσηται
theNominativearticle
θεὸςGodNominativeapposition to κύριος
ἡμῶνourGenitivepossessive genitive
40

ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο καὶ παρεκάλει αὐτοὺς λέγων· Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης.

And with many other words he testified and kept urging them, saying, 'Save yourselves from this crooked generation.'

Elaboration (the extended appeal beyond the speech recorded)τεLuke notes that the recorded speech is a summary: Peter continued (ἑτέροις … πλείοσιν λόγοις, 'with many other words'). διεμαρτύρατο ('testified solemnly') and παρεκάλει ('kept urging/exhorting') capture the evangelistic intensity. The imperative Σώθητε ('be saved') has a reflexive-middle nuance — 'save yourselves,' which in context means 'get yourselves saved.' The phrase γενεὰ σκολιά ('crooked generation') echoes Deut 32:5 LXX.
ἑτέροιςotherDativeattributive adjective (modifying λόγοις)
τεandconnective enclitic
λόγοιςwordsDativedative of means
πλείοσινmanyDativeattributive adjective (comparative — 'more/many')πλείων: 'more, many'; the comparative indicates extent — the sermon was much longer than Luke records.
διεμαρτύρατοhe testifiedAor Mid Indic 3 Sg · διαμαρτύρομαιmain verb→ constative aorist (the sustained solemn testimony summarized as a whole)διαμαρτύρομαι: 'testify solemnly, charge earnestly'; a compound of μάρτυς; the intensive prefix signals the gravity of the appeal (Acts 2:40; 8:25; 10:42; 18:5; 20:21, 23, 24; 23:11; 28:23).
καὶandcoordinating conjunction
παρεκάλειwas urgingImpf Act Indic 3 Sg · παρακαλέωmain verb→ iterative imperfect (the repeated, ongoing exhortation)παρακαλέω: 'exhort, urge, comfort'; the imperfect — unlike the aorist διεμαρτύρατο — stresses the persistence of the appeal.
αὐτοὺςthemAccusativedirect object
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωcircumstantial participle (introducing direct speech)→ progressive present participle
Σώθητεbe savedAor Pass Impv 2 Pl · σῴζωimperative (the evangelistic call)→ constative aorist imperative (the decisive act of salvation required)σῴζω: 'save'; the passive imperative = 'get yourselves saved / let yourselves be saved'; the divine passive implies God as Savior. Echoes σωθήσεται of Joel's citation (v.21).
ἀπὸfrompreposition + genitive (separation — saved from)
τῆςtheGenitivearticle
γενεᾶςgenerationGenitivegenitive of separation (saved away from this generation)γενεά: 'generation'; in Luke–Acts often 'this generation' refers to the contemporaries of Jesus/Peter who rejected him (Luke 7:31; 9:41; 11:29–32; 17:25; Acts 2:40).
τῆςtheGenitivearticle
σκολιᾶςcrookedGenitiveattributive adjective (modifying γενεᾶς)σκολιός: 'crooked, twisted, warped'; an echo of Deut 32:5 LXX (γενεὰ σκολιὰ καὶ διεστραμμένη) — Israel's generation in the wilderness that perished; here applied to the generation that crucified Jesus.
ταύτηςthisGenitivedemonstrative adjective (pointing to the present generation)
41

οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι.

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

Result / resolution (the harvest of the sermon)μὲν οὖνμὲν οὖν is a standard Lukan transition marking the positive resolution of an episode. ἀποδεξάμενοι ('having welcomed/received') implies a volitional embrace of the message, not mere intellectual assent. ψυχαὶ ὡσεὶ τρισχίλιαι ('about three thousand souls') is Luke's characteristic accounting formula (cf. Acts 4:4). The passive προσετέθησαν ('were added') is a divine passive — God does the adding.
οἱthoseNominativearticle (substantivizing the participle)
μὲνnowpostpositive particle (part of μὲν οὖν transition)
οὖνthereforeinferential particle (part of μὲν οὖν transition)
ἀποδεξάμενοιhaving receivedAor Mid Ptc Nom Pl Masc · ἀποδέχομαιsubstantival participle (subject of ἐβαπτίσθησαν)→ constative aorist participle (the decisive acceptance)ἀποδέχομαι: 'receive, welcome, accept'; the middle emphasizes the volitional, personal welcome of the message.
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of ἀποδεξάμενοιλόγος: 'word, message'; ὁ λόγος = the kerygmatic word of the gospel; in Luke–Acts 'the word' becomes a technical term for the gospel message (Acts 6:4; 8:4; 10:36; 11:19; 13:5, 7; 14:25; 16:6 etc.).
αὐτοῦhisGenitivepossessive genitive (Peter's word)
ἐβαπτίσθησανwere baptizedAor Pass Indic 3 Pl · βαπτίζωmain verb→ constative aorist (the baptisms as completed events on that day)βαπτίζω: 'baptize'; the passive voice — they were baptized by the apostolic community, fulfilling Peter's command of v.38.
καὶandcoordinating conjunction
προσετέθησανwere addedAor Pass Indic 3 Pl · προστίθημιmain verb (divine passive — God adds)→ constative aorist (the completed addition to the community)προστίθημι: 'add, add to'; the passive throughout Acts (2:41, 47; 5:14; 11:24) implies God as the one who adds to the church — growth is divine work.
ἐνonpreposition + dative (temporal)
τῇtheDativearticle
ἡμέρᾳdayDativedative of time
ἐκείνῃthatDativedemonstrative adjective (pointing to Pentecost day)
ψυχαὶsoulsNominativesubject of προσετέθησαν (belated / appositive)ψυχή: 'soul, life, person'; ψυχαί as a counting term = 'persons' (cf. Gen 46:27 LXX; Acts 7:14; 27:37).
ὡσεὶaboutparticle of approximation (ὡσεί = 'approximately')ὡσεί: 'as if, about, approximately'; used for round numbers in Luke–Acts.
τρισχίλιαιthree thousandNominativepredicate adjective/numeral (modifying ψυχαί)τρισχίλιοι: 'three thousand'; the number contrasts ironically with the three thousand who fell at Sinai when Israel broke covenant (Exod 32:28).
42

ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς.

And they were devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayers.

Summary (the four marks of the new community — community life, not kerygma)δέThe four pillars of the Jerusalem community are introduced in a single imperfect periphrastic (ἦσαν προσκαρτεροῦντες = 'were continually devoted'). The four elements — apostolic teaching, fellowship (κοινωνία), breaking of bread, and prayers — have functioned as a foundational description of ecclesial life throughout church history. Each term carries theological weight; their relationship to each other (paired? four equals?) is debated.
ἦσανthey wereImpf Act Indic 3 Pl · εἰμίperiphrastic auxiliary→ progressive imperfect (the ongoing, habitual devotion)
δέandpostpositive particle (narrative transition to the community summary)
προσκαρτεροῦντεςdevoting themselvesPres Act Ptc Nom Pl Masc · προσκαρτερέωpredicate participle (periphrastic with ἦσαν)→ progressive present participle (continuous, habitual devotion)προσκαρτερέω: 'devote oneself to, continue steadfastly in'; a key term in Luke–Acts for persistent prayer and community practices (Acts 1:14; 2:42, 46; 6:4; 8:13; 10:7).
τῇtheDativearticle
διδαχῇteachingDativedative of object (with προσκαρτερέω — devoted to)διδαχή: 'teaching, instruction'; ἡ διδαχὴ τῶν ἀποστόλων = the authoritative doctrinal instruction of the Twelve — the first pillar.
τῶνof theGenitivearticle
ἀποστόλωνapostlesGenitivesubjective genitive (the teaching that comes from the apostles)
καὶandcoordinating conjunction
τῇtheDativearticle
κοινωνίᾳfellowshipDativedative of object (second pillar)κοινωνία: 'fellowship, sharing, participation'; from κοινός ('common'); encompasses communal life, shared resources, and spiritual union — the second pillar, further described in vv. 44–45.
τῇtheDativearticle
κλάσειbreakingDativedative of object (third pillar)κλάσις: 'breaking'; ἡ κλάσις τοῦ ἄρτου = 'the breaking of the bread'; this phrase in Luke–Acts refers to the eucharistic meal (Luke 24:35; Acts 2:42, 46; 20:7, 11; 27:35).
τοῦofGenitivearticle
ἄρτουbreadGenitivegenitive of object (what is broken)ἄρτος: 'bread, loaf'; the bread of the eucharistic tradition going back to the Last Supper and the Emmaus meal.
καὶandcoordinating conjunction
ταῖςtheDativearticle
προσευχαῖςprayersDativedative of object (fourth pillar)προσευχή: 'prayer'; the plural ταῖς προσευχαῖς suggests structured, regular prayer — possibly the Temple hours (Acts 3:1) and communal prayer gatherings (1:14; 4:24–31).
43

ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλά τε τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο.

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

Elaboration (the atmosphere of awe and apostolic power)δέφόβος ('awe, reverential fear') came on πάσῃ ψυχῇ ('every soul') — the same universal scope as the Spirit-outpouring. τέρατα καὶ σημεῖα ('wonders and signs') through the apostles echoes the formula applied to Jesus in v.22, establishing apostolic continuity with the ministry of Jesus.
ἐγίνετοcameImpf Mid Indic 3 Sg · γίνομαιmain verb (impersonal existential)→ progressive imperfect (the ongoing state of awe)
δέandpostpositive particle
πάσῃeveryDativeattributive adjective (modifying ψυχῇ)
ψυχῇsoulDativedative of reference (upon every soul)ψυχή: 'person, soul'; πάσῃ ψυχῇ = 'every person' — the awe was universal, extending beyond the community.
φόβοςaweNominativesubject of ἐγίνετοφόβος: 'fear, awe'; in Acts 2:43; 5:5, 11; 19:17 this is reverential fear — the human response to divine power manifesting in the community.
πολλάmanyNominativeattributive adjective (modifying τέρατα)
τεandconnective enclitic
τέραταwondersNominativesubject of second ἐγίνετο
καὶandcoordinating conjunction
σημεῖαsignsNominativesubject (coordinate with τέρατα)
διὰthroughpreposition + genitive (intermediate agent)
τῶνtheGenitivearticle
ἀποστόλωνapostlesGenitivegenitive of agent (intermediate — God works through them)
ἐγίνετοwere being doneImpf Mid Indic 3 Sg · γίνομαιmain verb (repeated for second clause)→ progressive imperfect (the ongoing miraculous activity)
44

πάντες δὲ οἱ πιστεύοντες ἦσαν ἐπὶ τὸ αὐτὸ καὶ εἶχον ἅπαντα κοινά,

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

Elaboration (the economic sharing of the community)δέThe two characteristics: unity (ἦσαν ἐπὶ τὸ αὐτό — 'were in the same place / together', echoing v.1) and radical economic sharing (ἅπαντα κοινά — 'all things in common'). The economic sharing described in vv. 44–45 is voluntary and informal, distinct from the formal arrangement of 4:32–5:11 but theologically continuous.
πάντεςallNominativesubject modifier
δέandpostpositive particle
οἱthose whoNominativearticle (substantivizing the participle)
πιστεύοντεςbelievedPres Act Ptc Nom Pl Masc · πιστεύωsubstantival participle (subject — the believers as a class)→ progressive present participle (the ongoing believing community)πιστεύω: 'believe, trust'; the participle οἱ πιστεύοντες becomes a technical term for the early Christian community in Acts (4:32; 5:14).
ἦσανwereImpf Act Indic 3 Pl · εἰμίmain verb (state)→ progressive imperfect (continuous unity)
ἐπὶtogetherpreposition (part of ἐπὶ τὸ αὐτό idiom)
τὸtheAccusativearticle (part of idiom)
αὐτὸsame placeAccusativeidiom (ἐπὶ τὸ αὐτό = 'together, in one place')ἐπὶ τὸ αὐτό: the fixed phrase of v.1, echoed here — their togetherness mirrors the original Pentecost gathering.
καὶandcoordinating conjunction
εἶχονhadImpf Act Indic 3 Pl · ἔχωmain verb (possession)→ progressive imperfect (the ongoing sharing arrangement)
ἅπανταall thingsAccusativedirect object (emphatic ἅπας = all without exception)ἅπας: 'all, everything'; stronger than πᾶς; ἅπαντα κοινά = 'all things in common'; an ancient ideal (cf. Plato, Laws 739c; Aristotle, Nicomachean Ethics 8.9) now realized in the Spirit-formed community.
κοινάin commonAccusativepredicate adjectiveκοινός: 'common, shared'; the root of κοινωνία (v.42); in Acts 4:32 this becomes the explicit community ideal.
45

καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν·

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

Elaboration (the mechanism of sharing — selling and distributing)καὶThe imperfects ἐπίπρασκον and διεμέριζον indicate repeated, ongoing practice — not a single liquidation event. The condition καθότι ἄν τις χρείαν εἶχεν ('as anyone had need') recalls LXX language (Deut 15:7–8) and will be developed in 4:34–35 with the phrase 'as any had need.'
καὶandcoordinating conjunction
τὰtheAccusativearticle
κτήματαpossessionsAccusativedirect object of ἐπίπρασκονκτῆμα: 'possession, property, piece of land'; the larger, more fixed assets — real estate, fields.
καὶandcoordinating conjunction
τὰςtheAccusativearticle
ὑπάρξειςbelongingsAccusativedirect object (paired with κτήματα)ὕπαρξις: 'possession, belonging, goods'; movable goods and liquid assets — the pair κτήματα/ὑπάρξεις = the whole of one's material wealth.
ἐπίπρασκονwere sellingImpf Act Indic 3 Pl · πιπράσκωmain verb→ iterative imperfect (repeated selling as need arose — not a single event)πιπράσκω: 'sell'; the imperfect indicates ongoing, repeated acts of selling rather than total liquidation.
καὶandcoordinating conjunction
διεμέριζονwere distributingImpf Act Indic 3 Pl · διαμερίζωmain verb (the distribution of proceeds)→ iterative imperfect (ongoing distribution)διαμερίζω: 'divide, distribute among'; the same verb as v.3 (tongues distributing themselves) — a subtle echo.
αὐτὰthemAccusativedirect object (the proceeds of the sales)
πᾶσινto allDativedative indirect object (recipients)
καθότιascausal/proportional conjunction (according as)καθότι: 'as, according as, inasmuch as'; introduces the proportional condition of need.
ἄνevermodal particle (with indicative in iterative conditional)
τιςanyoneNominativeindefinite pronoun (subject of εἶχεν)
χρείανneedAccusativedirect object of εἶχεν (idiom χρείαν ἔχω = 'have need')χρεία: 'need, necessity'; χρείαν εἶχεν = 'had need'; the criterion for distribution — not equality of outcome but meeting of need.
εἶχενhadImpf Act Indic 3 Sg · ἔχωmain verb of conditional clause→ iterative imperfect (the recurring need)
46

καθ' ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατ' οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας,

And day by day, attending the temple together and breaking bread in their homes, they were receiving food with gladness and simplicity of heart,

Elaboration (the daily rhythm of the community — Temple and home)τεThe daily rhythm alternates between the public Temple (for prayer; Acts 3:1) and the private home (for the breaking of bread). ὁμοθυμαδόν ('with one accord, of one mind') is a key Lukan community word (Acts 1:14; 2:46; 4:24; 5:12; 7:57; 8:6; 12:20; 15:25; 18:12; 19:29). The joy-words ἀγαλλίασις and ἀφελότης ('simplicity, singleness of heart') characterize the eschatological community.
καθ'daypreposition (part of distributive idiom καθ' ἡμέραν = 'day by day')
ἡμέρανbyAccusativeaccusative of time (distributive with κατά)καθ' ἡμέραν: 'day by day, daily'; the distributive κατά with accusative — the regularity of their practice.
τεandconnective enclitic
προσκαρτεροῦντεςattendingPres Act Ptc Nom Pl Masc · προσκαρτερέωcircumstantial participle (manner of daily life)→ progressive present participle (the ongoing Temple attendance)
ὁμοθυμαδὸνtogetheradverb of mannerὁμοθυμαδόν: 'with one accord, unanimously'; from ὁμός ('same') + θυμός ('mind, passion'); a hallmark of the early church in Acts.
ἐνinpreposition + dative (locative)
τῷtheDativearticle
ἱερῷtempleDativedative of place (the Jerusalem Temple precincts)ἱερόν: 'temple, temple complex'; the entire Temple area, including courts; the early community maintains Jewish Temple worship.
κλῶντέςbreakingPres Act Ptc Nom Pl Masc · κλάωcircumstantial participle (coordinate with προσκαρτεροῦντες)→ progressive present participle (the ongoing domestic meal/eucharist)κλάω: 'break (bread)'; the eucharistic action (Luke 22:19; 24:30, 35; Acts 2:46; 20:7, 11).
τεandconnective enclitic
κατ'inpreposition (part of distributive idiom κατ' οἶκον = 'from house to house / in homes')
οἶκονhouseAccusativedistributive accusative (κατ' οἶκον = 'from house to house, in homes')οἶκος: 'house'; κατ' οἶκον = 'in the homes' (distributive) — the house church as the locus of the eucharistic meal.
ἄρτονbreadAccusativedirect object of κλῶντές
μετελάμβανονwere receivingImpf Act Indic 3 Pl · μεταλαμβάνωmain verb→ iterative imperfect (the daily, repeated sharing of meals)μεταλαμβάνω: 'take a share of, receive one's portion, partake of'; the sharing of physical food within the community.
τροφῆςfoodGenitivegenitive of content/partitive (the thing partaken of)τροφή: 'food, nourishment'; the physical meal shared at the breaking of bread — the eucharist was embedded in a full community meal.
ἐνwithpreposition + dative (manner — accompanying attitude)
ἀγαλλιάσειgladnessDativedative of mannerἀγαλλίασις: 'exultant joy, gladness'; an eschatological joy-term (Luke 1:14, 44; Acts 2:46); the joy of the messianic banquet anticipated.
καὶandcoordinating conjunction
ἀφελότητιsimplicityDativedative of mannerἀφελότης: 'simplicity, singleness, generosity of heart'; NT hapax; from ἀφελής ('without stumbling stones, plain, simple'); the opposite of duplicity or self-seeking.
καρδίαςof heartGenitivegenitive of location/source (singleness from the heart)
47

αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σῳζομένους καθ' ἡμέραν ἐπὶ τὸ αὐτό.

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

Climax / summary conclusion (divine growth as the chapter's final word)καὶTwo participles characterize the community's outward relationship: αἰνοῦντες τὸν θεόν ('praising God') and ἔχοντες χάριν πρὸς ὅλον τὸν λαόν ('having favor with all the people'). χάρις here is the social-relational favor seen in them by outsiders. The final sentence is the theological capstone: ὁ δὲ κύριος προσετίθει ('the Lord was adding') — the imperfect of divine, ongoing addition. τοὺς σῳζομένους ('those being saved') is a progressive passive — salvation is God's ongoing work, not a completed event. The phrase ἐπὶ τὸ αὐτό closes the chapter by echoing its opening (v.1).
αἰνοῦντεςpraisingPres Act Ptc Nom Pl Masc · αἰνέωcircumstantial participle (continued from v.46 — manner of community life)→ progressive present participle (ongoing praise)αἰνέω: 'praise'; a Lukan praise-term (Luke 2:13, 20; 19:37; Acts 2:47; 3:8, 9); the community's worship as the natural response to salvation.
τὸνtheAccusativearticle
θεὸνGodAccusativedirect object of αἰνοῦντες
καὶandcoordinating conjunction
ἔχοντεςhavingPres Act Ptc Nom Pl Masc · ἔχωcircumstantial participle (coordinate manner)→ progressive present participle
χάρινfavorAccusativedirect object of ἔχοντεςχάρις: 'grace, favor'; here social favor in the eyes of outsiders — the community's winsome character created goodwill in Jerusalem.
πρὸςwithpreposition + accusative (relational — 'in the eyes of / with')
ὅλονallAccusativeattributive adjective (modifying λαόν)
τὸνtheAccusativearticle
λαόνpeopleAccusativeobject of πρόςλαός: 'people'; in Luke–Acts ὁ λαός often designates the Jewish people as God's covenant community; the community's favor with them anticipates ongoing evangelism.
theNominativearticle
δέandpostpositive particle (transition to the summary statement)
κύριοςLordNominativesubject (the Lord = the risen Jesus of v.36)κύριος: 'Lord'; the application of 'Lord' to Jesus — confirmed in v.36 — frames the summary: the risen Lord declared in the sermon is now the one at work adding to his community.
προσετίθειwas addingImpf Act Indic 3 Sg · προστίθημιmain verb (divine, ongoing growth)→ iterative imperfect (the Lord's continuous, day-by-day addition)προστίθημι: 'add'; echoes v.41's προσετέθησαν; here the active subject is the Lord himself — growth is his work, not the community's program.
τοὺςthoseAccusativearticle (substantivizing the participle)
σῳζομένουςbeing savedPres Pass Ptc Acc Pl Masc · σῴζωsubstantival participle (direct object of προσετίθει)→ progressive present participle (salvation as ongoing process / those in the process of being saved)σῴζω: 'save'; the passive participle τοὺς σῳζομένους = 'those being saved' — the divine passive making the Lord the Savior; the present tense emphasizes salvation as an ongoing state and process, not merely a past event.
καθ'daypreposition (part of distributive idiom)
ἡμέρανbyAccusativedistributive accusative (καθ' ἡμέραν = day by day)
ἐπὶtogetherpreposition (part of closing idiom ἐπὶ τὸ αὐτό)
τὸtheAccusativearticle (part of idiom)
αὐτόsameAccusativelocative idiom (ἐπὶ τὸ αὐτό — closing ring with v.1)ἐπὶ τὸ αὐτό: the chapter ends where it began — with the community 'together in the same place.' The ring-structure closes: the Spirit descended on those gathered (v.1); the Lord adds the saved to those gathered (v.47).