Kisah Para Rasul 2:4

2:4 All ¹  of them were filled with the Holy Spirit, and they began to speak in other languages ²  as the Spirit enabled them. ³ 

Kisah Para Rasul 2:6-8

2:6 When this sound ⁴  occurred, a crowd gathered and was in confusion, ⁵  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ⁶  “Aren’t ⁷  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ⁸  in our own native language? ⁹ 

Kisah Para Rasul 2:11

2:11 both Jews and proselytes, ¹⁰  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ¹¹ 

Kisah Para Rasul 2:17-18

2:17 ‘And in the last days ¹²  it will be,’ God says,

‘that I will pour out my Spirit on all people, ¹³ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ¹⁴  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ¹⁵ 

[2:4]  ¹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:4]  ² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:6]  ⁴ tn Or “this noise.”

[2:6]  ⁵ tn Or “was bewildered.”

[2:7]  ⁶ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁷ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ⁸ tn Grk “we hear them, each one of us.”

[2:8]  ⁹ tn Grk “in our own language in which we were born.”

[2:11]  ¹⁰ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ¹¹ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:17]  ¹² sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ¹³ tn Grk “on all flesh.”

[2:18]  ¹⁴ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ¹⁵ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.