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Actes 2

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1And when the day of Pentecost was fulfilled, they were all together at the same place. 2And suddenly there came from heaven a sound like a violent rushing wind, and it filled the whole house where they were sitting. 3And divided tongues as of fire appeared to them, and it rested upon each one of them. 4And they were all filled with holy spirit and began to speak in other languages, as the Spirit gave them to declare. 5Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. 6And when this sound occurred, the multitude surged together and was stunned, because they were hearing, each one, them speaking in his own dialect. 7And they were all amazed and marveled, saying to one another: "Look, are not all these who are speaking Galileans? 8And how do we hear, each one in our own dialect in which we were born? 9Parthians and Medes and Elamites, and the inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and the Asia, 10both Phrygia and Pamphylia, Egypt and the parts of Libya that are around Cyrene, and the visiting Romans, 11Cretans and Arabians—we hear them speaking in our languages the mighty works of God!" 12And they were all amazed and perplexed, saying one to another: "What might this wish to be?" 13But others, sneering, said, "They are steeped in sweet wine." 14But Peter, having stood up with the eleven, lifted his voice and declared to them: "Men, Jews, and all you inhabiting Jerusalem, let this be known to you, and give ear to my words. 15For not as you suppose are these men drunk, for it is the third hour of the day; 16but this is what was spoken through the prophet Joel: 17'And it will be in the last days, says God, I will pour out from my Spirit upon all flesh, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream with dreams. 18And indeed, upon my male servants and upon my female servants in those days I will pour out from my Spirit, and they will prophesy. 19And I will give wonders in the heaven above and signs on the earth below: blood, and fire, and vapor of smoke. 20The sun will be turned into darkness and the moon into blood, before the great and manifest day of the Lord comes. 21And it will be, everyone whoever calls upon the name of the Lord will be saved.' 22"Men, Israelites, hear these words: Jesus the Nazarene, a man attested by God to you by works of power and wonders and signs, which God did through him in your midst, just as you yourselves know— 23this one, given over by the determined plan and foreknowledge of God, you took, and by the hand of lawless men, fastening him to a cross, you killed; 24whom God raised up, loosing the pangs of death, because it was not possible for him to be held by it. 25For David says concerning him: 'I foresaw the Lord before my face continually, because he is at my right hand, so that I may not be shaken; 26therefore my heart was glad and my tongue exulted; moreover also my flesh will dwell in hope. 27because you will not abandon my soul into Hades, nor will you give your Holy One to see corruption. 28You made known to me ways of life; you will fill me with gladness with your presence.' 29"Men, brothers, it is permitted to speak with boldness to you concerning the patriarch David, that he both died and was buried, and his tomb is among us until this day. 30Therefore, being a prophet, and knowing that God swore with an oath to him, out of the fruit of his loins, according to the flesh, to raise up the Christ to sit upon his throne, 31foreseeing this, he spoke concerning the resurrection of the Christ, that neither was his soul abandoned into Hades, nor did his flesh see corruption. 32This Jesus God raised up, of which we all are witnesses. 33Therefore, having been exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he poured out this which you yourselves now both see and hear. 34For David did not ascend into the heavens, but he says himself: 'The Lord said to my Lord, "Sit at my right hand, 35until I make your enemies a footstool of your feet."' 36Therefore let all the house of Israel know assuredly that God made him both Lord and Christ—this Jesus whom you crucified." 37Now upon hearing this, they were pierced to the heart, and said to Peter and the rest of the apostles: "What should we do, men, brothers?" 38And Peter said to them: "Repent, and let each one of you be baptized upon the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39For the promise is to you, and to your children, and to all those far away, as many as the Lord our God will call to himself." 40And with many other words he testified and exhorted them, saying, "Be saved from this crooked generation." 41So then, those who gladly received his word were baptized, and there were added on that day about three thousand souls. 42And they were persisting in the teaching of the apostles and in the fellowship, and in the breaking of the bread and in the prayers. 43And fear came upon every soul, and many wonders and signs were taking place through the apostles. 44And all those believing were together at the same place, and had all things in common; 45and they were selling their possessions and goods, and were distributing them to all, according as anyone had need. 46And daily persisting with one accord in the temple, and breaking bread from house to house, they were partaking of food in gladness and sincerity of heart, 47praising God and having favor with all the people. And the Lord was adding those being saved daily together at the same place.

Rendu généré par l’IA, et non une traduction humaine. Lire Actes 2 dans Nouvelle Bible du Consensus →

Passages controversés dans ce chapitre

  • Le baptême

    Les chrétiens sont divisés sur la question de savoir si le baptême d'eau sauve en lui-même et si les nourrissons doivent le recevoir, les deux camps s'appuyant sur Jean 3 et Actes 2.

Ce sur quoi les traditions s’accordent

Broadly, Christian traditions affirm that the early church's devotion to the apostles' teaching, fellowship, the breaking of bread, and prayers provides the normative elements for corporate worship and the irreducible basis for church unity. Several traditions also emphasize that the gift of tongues at Pentecost reverses the linguistic division of Babel and understand the 'breaking of bread' as denoting the Eucharistic sacrifice. However, the chapter's instructions regarding baptism are highly… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • The early church's devotion to the apostles' teaching, fellowship, breaking of bread, and prayers provides the normative elements for corporate worship and the irreducible basis for church unity. (5 affirm)

Là où les traditions diffèrent

  • Speaking in tongues as the Spirit gives utterance establishes the normative initial physical evidence for the baptism in the Holy Spirit.

    reformed: DENY; methodist: DENY; pentecostal: AFFIRM

  • The events of Pentecost are a unique, unrepeatable milestone in redemptive history rather than a normative paradigm for subsequent believers to expect a similar 'Spirit baptism'.

    orthodox: DENY; reformed: AFFIRM; methodist: DENY; pentecostal: DENY; adventist: DENY

  • The outpouring of the Holy Spirit at Pentecost represents the theological paradigm for a believer's subsequent reception of entire sanctification.

    reformed: DENY; methodist: AFFIRM

  • Water baptism is a necessary condition performed in order to obtain the remission of sins and the gift of the Holy Spirit.

    catholic: AFFIRM; orthodox: AFFIRM; lutheran: AFFIRM; baptist: DENY; restorationist: AFFIRM

  • Baptism is a memorial and public testimony of a remission of sins that has already been received, rather than the instrumental cause of salvation.

    catholic: DENY; orthodox: DENY; lutheran: DENY; baptist: AFFIRM; restorationist: DENY

  • The normative sequence of hearing, repenting, and being baptized establishes the necessity of believers' baptism and precludes the baptism of infants.

    anglican: DENY; lutheran: DENY; reformed: DENY; baptist: AFFIRM; anabaptist: AFFIRM

  • The promise of the Holy Spirit extending to 'your children' provides scriptural warrant for the inclusion of infants in the covenant community through baptism.

    anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: DENY; anabaptist: DENY

  • The church and the kingdom of God were formally established on the day of Pentecost.

    catholic: QUALIFY; orthodox: QUALIFY; anglican: AFFIRM; restorationist: AFFIRM

  • God adds individuals directly to the universal church upon their salvation, demonstrating that membership in human denominations is unnecessary.

    catholic: DENY; restorationist: AFFIRM

  • The 'breaking of bread' refers to the Lord's Supper, and its inclusion in the apostolic pattern mandates its weekly observance.

    orthodox: QUALIFY; reformed: QUALIFY; restorationist: AFFIRM

  • The early believers' communal sharing of possessions serves as the biblical charter for coenobitic monasticism.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY

  • The communal sharing of wealth in the early church serves as a binding mandate for Christian social justice and a critique of economic individualism.

    catholic: QUALIFY; orthodox: QUALIFY; anglican: AFFIRM; lutheran: DENY

  • The early believers' sharing of possessions was a voluntary act of Christian love that did not abolish private property.

    orthodox: QUALIFY; lutheran: AFFIRM; anabaptist: QUALIFY

  • The apostolic practice of holding all things in common mandates the absolute community of goods and the rejection of private property for all believers.

    orthodox: DENY; lutheran: DENY; anabaptist: QUALIFY

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

Acts 2 narrates the dramatic outpouring of the Holy Spirit on the disciples at Pentecost, manifested by a mighty wind and divided tongues of fire. Empowered by the Spirit, they speak in diverse languages, drawing a bewildered crowd of diaspora Jews. Peter stands with the Eleven to deliver the inaugural Christian proclamation: the phenomenon fulfills Joel's prophecy of the Spirit's outpouring in the last days. Peter preaches the crucifixion, the resurrection, and the exaltation of Jesus of Nazareth, arguing that Davidic psalms concerning the Holy One not seeing corruption were fulfilled not in David, who died and was buried, but in Christ. The crowd, cut to the heart, asks what to do. Peter commands them to repent and be baptized in the name of Jesus Christ for the forgiveness of sins and the gift of the Holy Spirit. About three thousand are baptized, forming a new community characterized by steadfast adherence to apostolic teaching, communal fellowship, the breaking of bread, and prayers, alongside a radical sharing of material possessions. Reception: Catholic tradition receives Acts 2 as the public manifestation of the Church, animated by the Holy Spirit. Latin and Eastern Fathers alike contrast Pentecost with the Tower of Babel. Irenaeus and Augustine read the multiplicity of tongues not as confusion, but as the Spirit gathering divided nations into the unity of the one Catholic Church. The Byzantine liturgy encapsulates this typologically: as God once descended to confuse tongues at Babel, He now distributes tongues of fire to call all to unity, a theme prominent in the Kontakia of Romanos the Melodist. The sacramental economy is heavily drawn from this chapter. Peter's command to repent (translated in the Vulgate and Douay-Rheims as 'do penance') and be baptized grounds the Catholic understanding of Baptism and the Sacrament of Penance for the remission of sins, while the subsequent 'gift of the Holy Spirit' is seen as the biblical basis for the Sacrament of Confirmation. Verse 42 is dogmatically foundational: 'the breaking of bread' is universally recognized by commentators like Bede the Venerable as the Eucharistic sacrifice, anchoring the Church's liturgical life. Furthermore, verses 24 and 27 are crucial for Catholic Christology; Thomas Aquinas cites Peter's use of Psalm 16 to affirm Christ's descent into Hades (the limbo of the Fathers) to deliver the just prior to His resurrection, noting that His flesh did not suffer corruption. John Chrysostom and later Catholic social teaching point to the believers holding all things in common as the ideal of Christian charity and the universal destination of goods.

Eastern Orthodox

Acts 2 narrates the coming of the Holy Spirit on the day of Pentecost. The disciples, gathered in one place, experience a sound like a rushing wind and see divided tongues of fire resting upon them. Filled with the Spirit, they speak in diverse languages, drawing a bewildered crowd of diaspora Jews in Jerusalem. Peter preaches to the multitude, interpreting the event as the fulfillment of Joel's prophecy of the Spirit's outpouring in the last days. He proclaims Jesus of Nazareth, whom the people crucified, as the Messiah resurrected by God. Peter proves this by quoting David's Psalms regarding the Christ's escape from Hades and physical decay. He concludes that the exalted Jesus has poured out the Spirit. Cut to the heart, the crowd asks how to respond; Peter commands repentance and baptism for the remission of sins and the gift of the Spirit. About three thousand are baptized, forming a community characterized by steadfast adherence to apostolic teaching, the breaking of bread, prayer, and the radical sharing of possessions. Reception: In the Eastern Orthodox tradition, Acts 2 is the definitive narrative of the Church's full manifestation in history. The descent of the Holy Spirit (verses 1-4) is not viewed as a one-time historical event, but as the inauguration of the continuous Pentecost that sustains the Church's sacramental life, pouring out uncreated divine energies to make theosis (deification) possible for the faithful. The miracle of speaking in tongues is celebrated as the reversal of the Tower of Babel; as St. Gregory of Nazianzus articulates, whereas God once confused the languages to divide arrogant humanity, the Spirit now distributes tongues to unite the nations in the confession of God's glory (verses 4-11). Orthodox Christology draws heavily on Peter's sermon, particularly his reliance on the Septuagint (LXX) text of Psalm 15 (Masoretic 16). Peter argues that David prophesied the Messiah's soul would not be left in Hades and His flesh would not see 'corruption' (verses 27, 31). St. John Chrysostom emphasizes that this specific Greek term, diaphthora (corruption), anchors the reality of Christ's bodily resurrection and His victorious descent into Hades, demonstrating that death could not hold the Author of Life. The ecclesiology of the chapter is profoundly sacramental and liturgical. Peter’s instruction to be baptized and receive the 'gift of the Holy Spirit' (verse 38) is received as the scriptural pairing of Baptism and Chrismation, where Chrismation functions as the personal Pentecost of every believer. Furthermore, the early church's commitment to 'the breaking of bread and prayers' (verse 42) is identified unequivocally with the Eucharistic Liturgy, the core of Orthodox worship. The radical sharing of goods (verses 44-45) is highlighted by Chrysostom as a model of voluntary poverty and detachment, which became the foundational paradigm for Orthodox monasticism and a perpetual call to almsgiving for all believers.

Oriental Orthodox

Acts 2 describes the arrival of the Holy Spirit on Pentecost, manifesting as a violent wind and tongues of fire, which empowers the disciples to speak in diverse languages (vv. 1-4). This attracts a multinational Jewish crowd (vv. 5-13). Peter explains the event as the fulfillment of Joel's prophecy regarding the outpouring of the Spirit (vv. 14-21). He then preaches that the crucified Jesus has been resurrected and exalted by God, fulfilling Davidic prophecy, and is declared both Lord and Christ (vv. 22-36). The crowd's repentance leads to mass baptism, and the chapter concludes by describing the new community's devotion to apostolic teaching, the breaking of bread, prayer, and the communal sharing of all possessions (vv. 37-47). Reception: The Oriental Orthodox tradition receives this chapter as the inauguration of the Church's sacramental and mystical life, and reads its Christological statements strictly through the lens of the miaphysite Fathers. Acts 2:36 ('God has made him both Lord and Christ') was a crucial battleground during the early Christological controversies. Cyril of Alexandria, in works such as *That Christ is One*, vigorously defends this verse against interpretations that would divide Christ into a human who was 'made' Lord and a divine Word who was eternally Lord. Cyril insists that the title refers to the one incarnate Word in his economic condescension; it is the single, undivided hypostasis of the incarnate Christ who is exalted. Furthermore, Severus of Antioch, in his *Cathedral Homilies*, emphasizes the pneumatological action of Pentecost. He reads the tongues of fire (vv. 3-4) typologically as the divine reversal of the Tower of Babel: where pride once divided human languages, the Holy Spirit now distributes tongues to unite the disparate nations into the one orthodox Church. The 'breaking of bread' (v. 42) is unequivocally received as the Eucharistic sacrifice, marking the enduring center of the Church's communion.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1Now when the day of Pentecost had come, they were all with one accord in one place. 2Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 3Tongues like fire appeared and were distributed to them, and one sat on each of them. 4They were all filled with the Holy Spirit and began to speak with other languages, as the Spirit gave them the ability to speak. 5Now there were dwelling in Jerusalem Jews, devout men, from every nation under the sky. 6When this sound was heard, the multitude came together and were bewildered, because everyone heard them speaking in his own language. 7They were all amazed and marveled, saying to one another, “Behold, aren’t all these who speak Galileans? 8How do we hear, everyone in our own native language? 9Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, 10Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, 11Cretans and Arabians—we hear them speaking in our languages the mighty works of God!” 12They were all amazed and were perplexed, saying to one another, “What does this mean?” 13Others, mocking, said, “They are filled with new wine.” 14But Peter, standing up with the eleven, lifted up his voice and spoke out to them, “You men of Judea and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 15For these aren’t drunken, as you suppose, seeing it is only the third hour of the day. 16But this is what has been spoken through the prophet Joel: 17‘It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 18Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 19I will show wonders in the sky above, and signs on the earth beneath: blood, and fire, and billows of smoke. 20The sun will be turned into darkness, and the moon into blood, before the great and glorious day of the Lord comes. 21It will be that whoever will call on the name of the Lord will be saved.’ 22“Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know, 23him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 24whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 25For David says concerning him, ‘I saw the Lord always before my face, for he is on my right hand, that I should not be moved. 26Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope, 27because you will not leave my soul in Hades, neither will you allow your Holy One to see decay. 28You made known to me the ways of life. You will make me full of gladness with your presence.’ 29“Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 30Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 31he foreseeing this, spoke about the resurrection of the Christ, that his soul wasn’t left in Hades, and his flesh didn’t see decay. 32This Jesus God raised up, to which we all are witnesses. 33Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you now see and hear. 34For David didn’t ascend into the heavens, but he says himself, ‘The Lord said to my Lord, “Sit by my right hand 35until I make your enemies a footstool for your feet.”’ 36“Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified.” 37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” 38Peter said to them, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 39For the promise is to you and to your children, and to all who are far off, even as many as the Lord our God will call to himself.” 40With many other words he testified and exhorted them, saying, “Save yourselves from this crooked generation!” 41Then those who gladly received his word were baptized. There were added that day about three thousand souls. 42They continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread, and prayer. 43Fear came on every soul, and many wonders and signs were done through the apostles. 44All who believed were together, and had all things in common. 45They sold their possessions and goods, and distributed them to all, according as anyone had need. 46Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 47praising God and having favor with all the people. The Lord added to the assembly day by day those who were being saved.

KJV · King James Version

1And when the day of Pentecost was fully come, they were all with one accord in one place. 2And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 5And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans? 8And how hear we every man in our own tongue, wherein we were born? 9Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, 10Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. 12And they were all amazed, and were in doubt, saying one to another, What meaneth this? 13Others mocking said, These men are full of new wine. 14But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: 15For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16But this is that which was spoken by the prophet Joel; 17And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. 22Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: 26Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 32This Jesus hath God raised up, whereof we all are witnesses. 33Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35Until I make thy foes thy footstool. 36Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. 37Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. 42And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43And fear came upon every soul: and many wonders and signs were done by the apostles. 44And all that believed were together, and had all things common; 45And sold their possessions and goods, and parted them to all men, as every man had need. 46And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

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Différences qui changent le sens (103)
  • v1 [grammatical]: differing translations of the introductory conjunction/preposition phrase — “And when” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Now” (WEB) vs “in” (YLT)
  • v1 [textual]: differing singular/plural based on underlying text traditions — “day” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “days” (DRC)
  • v1 [lexical]: differing translations of the verb for 'accomplished' or 'fulfilled' — “was fully come” (KJV, WEBSTER) vs “had” (WEB) vs “now” (ASV) vs “being fulfilled” (YLT) vs “now accomplishing” (DARBY) vs “were accomplished” (DRC)
  • v3 [grammatical]: differing translations of the distributive phrase — “upon each” (KJV, WEBSTER) vs “one” (ASV, DARBY) vs “on” (WEB) vs “also one” (YLT) vs “every one” (DRC)
  • v4 [lexical]: (vv 4, 38) differing historical synonyms for the Holy Spirit — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
  • v4 [lexical]: (vv 4, 11) differing translations of the term for tongues/languages — “with other tongues” (KJV, ASV, DARBY) vs “languages” (WEB) vs “according” (YLT) vs “in languages” (WEBSTER) vs “divers according” (DRC)
  • v4 [grammatical]: differing handling of the verb 'gave' and the Spirit's title — “Spirit gave” (WEB, KJV, ASV, WEBSTER) vs “was giving” (YLT) vs “to” (DARBY) vs “Holy Ghost” (DRC)
  • v4 [lexical]: differing translations of the verb for inspired speech — “utterance” (KJV, ASV, WEBSTER) vs “the ability to speak” (WEB) vs “to declare” (YLT) vs “to speak forth” (DARBY) vs “to speak” (DRC)
  • v5 [grammatical]: differing translations of the conjunction — “Now” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
  • v5 [grammatical]: (vv 5, 19, 29) differing prepositions for location — “at” (KJV, ASV, DARBY, WEBSTER, DRC) vs “in” (WEB, YLT)
  • v5 [lexical]: differing translations of the adjective for religious reverence — “devout” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “pious” (DARBY)
  • v5 [grammatical]: differing prepositions indicating origin — “from” (WEB, ASV, YLT, DARBY, WEBSTER) vs “out of” (KJV, DRC)
  • v5 [lexical]: differing translations of the term for the heavens/sky — “heaven” (KJV, ASV, DARBY, WEBSTER, DRC) vs “the sky” (WEB) vs “the” (YLT)
  • v6 [lexical]: differing translations describing the spread of the sound/report — “was noised abroad” (KJV, WEBSTER, DRC) vs “sound heard” (WEB, ASV) vs “having come” (YLT) vs “having spread” (DARBY)
  • v6 [lexical]: differing translations of the verb for confusion — “were confounded” (KJV, ASV, DARBY, WEBSTER) vs “bewildered” (WEB) vs “was” (YLT) vs “in mind” (DRC)
  • v6 [grammatical]: (vv 6, 11) differing verb forms (participle vs infinitive) — “speaking” (WEB, ASV, YLT, DARBY) vs “speak” (KJV, WEBSTER, DRC)
  • v6 [lexical]: differing translations of the term for language/dialect — “own language” (WEB, KJV, ASV, WEBSTER) vs “proper dialect” (YLT) vs “dialect” (DARBY) vs “tongue” (DRC)
  • v7 [lexical]: differing synonyms for marveling — “marveled” (WEB, WEBSTER) vs “marvelled” (KJV, ASV) vs “wondered” (DARBY, DRC) vs “did wonder” (YLT)
  • v7 [grammatical]: differing relative clauses and participle translations — “who” (WEB, WEBSTER) vs “which speak Galileans” (KJV) vs “that Galilæans” (ASV) vs “who are speaking” (YLT) vs “who are speaking Galilaeans” (DARBY) vs “that” (DRC)
  • v8 [grammatical]: (vv 8, 21, 39) differing auxiliary verbs — “do” (WEB, YLT, DARBY, WEBSTER) vs “hear” (KJV, ASV) vs “have” (DRC)
  • v8 [grammatical]: differing phrasing for hearing individually — “every man in” (KJV, ASV) vs “hear everyone” (WEB) vs “hear each” (YLT) vs “hear them each” (DARBY) vs “hear” (WEBSTER) vs “heard” (DRC)
  • v9 [grammatical]: (vv 9, 14) differing translations of the participle for inhabitants — “the dwellers in” (KJV, ASV, WEBSTER) vs “people from” (WEB) vs “those dwelling” (YLT) vs “those who inhabit” (DARBY) vs “inhabitants of” (DRC)
  • v10 [lexical]: differing translations of the preposition indicating proximity — “about” (KJV, ASV, WEBSTER, DRC) vs “around” (WEB) vs “that are along” (YLT) vs “which adjoin” (DARBY)
  • v11 [interpretive]: differing arrangement or verse division of the people groups — “Cretans” (WEB, ASV, DARBY) vs “Cretes” (KJV, YLT, WEBSTER) vs “Jews also and proselytes” (DRC)
  • v11 [lexical]: differing translations of the term for great deeds — “wonderful works” (KJV, WEBSTER, DRC) vs “mighty” (WEB, ASV) vs “great things” (YLT, DARBY)
  • v12 [lexical]: differing synonyms for amazement — “amazed” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “astonished” (DRC)
  • v12 [lexical]: differing translations of the verb for perplexity — “were in doubt” (KJV, YLT, WEBSTER) vs “perplexed” (WEB, ASV) vs “perplexity” (DARBY) vs “wondered” (DRC)
  • v12 [grammatical]: differing prepositions — “one to” (KJV, ASV, DARBY, WEBSTER, DRC) vs “one” (WEB) vs “unto” (YLT)
  • v12 [grammatical]: differing auxiliary verbs for the question — “meaneth” (KJV, ASV, WEBSTER, DRC) vs “would” (YLT, DARBY) vs “does” (WEB)
  • v13 [grammatical]: use of pronoun vs supplied noun — “They” (WEB, ASV, YLT, DARBY) vs “These men” (KJV, WEBSTER, DRC)
  • v13 [lexical]: differing translations of the term for new/sweet wine — “full of new” (KJV, DARBY, WEBSTER, DRC) vs “filled with” (WEB, ASV) vs “sweet” (YLT)
  • v14 [lexical]: differing translations of the verb for speaking boldly — “spoke out to” (WEB) vs “said unto” (KJV) vs “spake forth” (ASV) vs “declared to” (YLT) vs “spoke forth to” (DARBY) vs “to” (WEBSTER) vs “spoke to” (DRC)
  • v14 [lexical]: differing translations of the term for Jews/Judeans — “of Judea” (WEB, KJV, WEBSTER, DRC) vs “Judæa” (ASV) vs “Jews” (YLT) vs “Judaea” (DARBY)
  • v14 [grammatical]: differing formulations of the imperative — “be” (KJV, ASV, WEBSTER, DRC) vs “let” (WEB, YLT, DARBY)
  • v14 [lexical]: differing translations of the verb for listening — “hearken to” (KJV, WEBSTER) vs “listen” (WEB) vs “give ear unto” (ASV) vs “harken” (YLT) vs “give heed” (DARBY) vs “with your ears receive” (DRC)
  • v15 [lexical]: differing translations of the verb for drunkenness — “are not drunken” (KJV, ASV, YLT, WEBSTER) vs “aren’t” (WEB) vs “full of wine” (DARBY) vs “drunk” (DRC)
  • v15 [lexical]: differing translations of the verb for supposing/assuming — “ye suppose seeing” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “take” (YLT) vs “for” (DARBY)
  • v16 [grammatical]: differing tense and relative pronoun structures — “that which was” (KJV, DARBY, WEBSTER, DRC) vs “hath been” (ASV, YLT) vs “what has been” (WEB)
  • v16 [grammatical]: differing prepositions for agency — “through” (WEB, ASV, YLT, DARBY) vs “by” (KJV, WEBSTER) vs “of” (DRC)
  • v17 [lexical]: differing translations of the future verb — “shall come to pass” (KJV, WEBSTER, DRC) vs “be” (ASV, YLT, DARBY) vs “will be” (WEB)
  • v17 [textual]: differing divine title (God vs Lord) based on underlying texts — “saith God” (KJV, ASV, YLT, WEBSTER) vs “says that” (WEB) vs “that” (DARBY) vs “the Lord” (DRC)
  • v17 [lexical]: differing translations of the term for old men/elders — “old men shall” (KJV, ASV, YLT, WEBSTER, DRC) vs “will” (WEB) vs “elders” (DARBY)
  • v18 [lexical]: differing translations of emphatic conjunctions — “And on” (KJV, WEBSTER) vs “Yes” (WEB) vs “Yea” (ASV) vs “also upon” (YLT) vs “yea even upon” (DARBY) vs “upon” (DRC)
  • v18 [lexical]: differing translations of the term for servants/slaves — “servants” (WEB, KJV, ASV, WEBSTER) vs “men-servants” (YLT) vs “bondmen” (DARBY) vs “indeed” (DRC)
  • v19 [lexical]: differing translations of the verb to give/show — “show” (WEB, ASV, WEBSTER) vs “shew” (KJV, DRC) vs “give” (YLT, DARBY)
  • v19 [lexical]: differing translations of the term for heaven/sky — “the” (ASV, YLT, DARBY, DRC) vs “heaven” (KJV, WEBSTER) vs “the sky” (WEB)
  • v19 [lexical]: differing synonyms for underneath — “beneath” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “below” (DARBY)
  • v19 [lexical]: differing translations of the term for vapor/smoke — “vapour” (KJV, YLT, DARBY, DRC) vs “vapor” (ASV, WEBSTER) vs “billows” (WEB)
  • v20 [lexical]: differing translations of the verb for turning/changing — “turned into” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT) vs “changed to” (DARBY)
  • v20 [lexical]: differing translations of the adjective for notable/manifest — “that great and notable” (KJV, WEBSTER) vs “the glorious” (WEB) vs “the” (ASV) vs “the coming of the” (YLT) vs “the gloriously appearing” (DARBY) vs “the manifest” (DRC)
  • v22 [lexical]: differing translations of the title Nazarene/of Nazareth — “of Nazareth” (WEB, KJV, ASV, WEBSTER, DRC) vs “the Nazarene” (YLT) vs “the Nazaraean” (DARBY)
  • v22 [lexical]: differing translations of the verb for approved/attested — “approved of” (KJV, ASV, YLT, DRC) vs “by” (WEB, WEBSTER) vs “borne witness to by” (DARBY)
  • v22 [grammatical]: differing prepositions for location/dative case — “among” (KJV, YLT, WEBSTER, DRC) vs “to” (WEB, DARBY) vs “unto” (ASV)
  • v22 [lexical]: differing translations of the term for powerful deeds — “mighty works” (WEB, ASV, YLT) vs “miracles” (KJV, WEBSTER, DRC) vs “works of power” (DARBY)
  • v22 [lexical]: differing verbs and prepositions for agency — “did by” (WEB, KJV, ASV, WEBSTER, DRC) vs “through” (YLT) vs “wrought” (DARBY)
  • v23 [grammatical]: differing phrasing and pronoun structures for the delivery of Jesus — “up” (WEB, ASV) vs “Him being delivered” (KJV, WEBSTER) vs “this one” (YLT) vs “given up” (DARBY) vs “This same up” (DRC)
  • v23 [lexical]: differing forms of the adjective for determined — “determinate” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “determined” (WEB)
  • v24 [lexical]: differing translations of the verb for loosing/freeing — “loosed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “freed him from” (WEB)
  • v24 [lexical]: differing translations of the term for pangs/birth pains — “pains” (KJV, YLT, DARBY, WEBSTER) vs “agony” (WEB) vs “pangs” (ASV) vs “sorrows” (DRC)
  • v24 [textual]: differing nouns (death vs hell) based on underlying texts — “death because” (WEB, KJV, ASV, WEBSTER) vs “the” (YLT) vs “inasmuch as” (DARBY) vs “hell as” (DRC)
  • v24 [grammatical]: differing translations of the passive verb and agency — “held by” (WEB, YLT, WEBSTER) vs “holden of it” (KJV, ASV) vs “held by its power” (DARBY) vs “by” (DRC)
  • v25 [grammatical]: differing prepositions/phrasing for speaking about someone — “speaketh concerning” (KJV, WEBSTER) vs “saith” (ASV, DRC) vs “says” (WEB) vs “saith in regard to” (YLT) vs “says as to” (DARBY)
  • v25 [lexical]: differing translations of the verb for foreseeing/seeing — “foresaw” (KJV, YLT, DARBY, DRC) vs “saw” (WEB, WEBSTER) vs “beheld” (ASV)
  • v25 [lexical]: differing translations of the phrase for 'before my face' — “my face for” (WEB, KJV, ASV, WEBSTER) vs “me because” (YLT, DARBY) vs “because” (DRC)
  • v25 [grammatical]: (vv 25, 34) differing prepositions for position — “on” (WEB, KJV, ASV, YLT, WEBSTER) vs “at” (DARBY, DRC)
  • v25 [grammatical]: differing auxiliary verbs for purpose — “should” (WEB, KJV, ASV, WEBSTER) vs “may” (YLT, DARBY, DRC)
  • v26 [lexical]: differing translations of the verb for rejoicing — “was glad” (WEB, ASV) vs “rejoice” (KJV, WEBSTER) vs “cheered” (YLT) vs “rejoiced” (DARBY) vs “hath been glad” (DRC)
  • v26 [textual]: variant reading or possible typographical error in translation source — “my” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “any” (DRC)
  • v26 [lexical]: differing translations of the conjunctions and verb for exulting — “rejoiced” (WEB, ASV) vs “was glad moreover also” (KJV, WEBSTER) vs “and yet” (YLT) vs “exulted yea more” (DARBY) vs “hath rejoiced” (DRC)
  • v26 [lexical]: differing translations of the verb for resting/dwelling — “shall rest in” (KJV, WEBSTER) vs “also dwell” (ASV, DARBY) vs “also will dwell” (WEB) vs “also on” (YLT) vs “also” (DRC)
  • v27 [grammatical]: differing causal conjunctions — “Because thou wilt” (KJV, ASV, YLT, WEBSTER, DRC) vs “you will” (WEB) vs “for” (DARBY)
  • v27 [lexical]: differing synonyms for corruption/decay — “corruption” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “decay” (WEB)
  • v28 [grammatical]: differing verb forms for second person — “Thou hast made” (KJV, DARBY, WEBSTER, DRC) vs “You” (WEB) vs “madest” (ASV) vs “didst make” (YLT)
  • v28 [grammatical]: differing verb structures — “thou shalt make” (KJV, ASV, DRC) vs “You will” (WEB) vs “fill” (YLT) vs “wilt fill” (DARBY) vs “wilt” (WEBSTER)
  • v28 [lexical]: differing translations of the term for joy/gladness — “full of joy” (KJV, WEBSTER, DRC) vs “gladness” (WEB, ASV) vs “with” (YLT, DARBY)
  • v28 [lexical]: differing translations of the term for face/presence — “thy countenance” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your presence” (WEB)
  • v29 [grammatical]: differing prepositions/adverbs — “concerning” (YLT, DARBY, WEBSTER) vs “freely” (WEB, ASV) vs “of” (KJV, DRC)
  • v29 [grammatical]: (vv 29, 40) differing verb aspects — “died” (WEB, ASV, YLT, DRC) vs “is both dead” (KJV, WEBSTER) vs “has died” (DARBY)
  • v29 [lexical]: differing translations of the term for tomb — “tomb” (WEB, ASV, YLT) vs “sepulchre” (KJV, DRC) vs “monument” (DARBY) vs “sepulcher” (WEBSTER)
  • v30 [grammatical]: (vv 30, 40) differing verb forms (participle vs finite) — “knowing” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “knew” (DRC)
  • v31 [lexical]: differing translations of the term for the underworld (Hades/Hell) and conjunctions — “did” (WEBSTER, DRC) vs “Hades and” (WEB) vs “in hell neither” (KJV) vs “unto Hades nor did” (ASV) vs “to hades nor did” (YLT) vs “hades nor” (DARBY)
  • v33 [grammatical]: differing participle arrangement and phrasing — “Therefore being by” (KJV, WEBSTER) vs “therefore exalted” (WEB) vs “therefore” (ASV) vs “at” (YLT) vs “Having been exalted” (DARBY) vs “exalted therefore” (DRC)
  • v33 [grammatical]: differing prepositions and verb choices — “received of the Father” (KJV, ASV, DARBY, DRC) vs “from” (WEB, WEBSTER) vs “been exalted also” (YLT)
  • v33 [lexical]: differing translations of the verb for pouring out — “has poured out” (WEB, DARBY) vs “hath shed forth” (KJV, WEBSTER) vs “poured” (ASV, DRC) vs “was shedding” (YLT)
  • v34 [grammatical]: differing verb tenses and prepositions — “to” (WEB, WEBSTER, DRC) vs “said unto” (KJV, ASV, DARBY) vs “saith to” (YLT)
  • v37 [grammatical]: differing translations of the temporal clause vs participle — “Now when they” (WEB, KJV, ASV, WEBSTER) vs “And having” (YLT, DARBY) vs “had” (DRC)
  • v37 [grammatical]: differing verb structures and conjunctions — “to” (WEB, DARBY, WEBSTER, DRC) vs “and said unto” (KJV, ASV) vs “they say also to” (YLT)
  • v37 [lexical]: differing translations of the term for the rest/others — “rest of the” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “other” (DARBY)
  • v38 [interpretive]: differing theological translations of the command to repent — “Repent” (WEB, KJV, DARBY, WEBSTER) vs “ye” (ASV) vs “Reform” (YLT) vs “Do penance” (DRC)
  • v38 [grammatical]: differing distributive pronouns — “baptized every one” (WEB, KJV, ASV, WEBSTER, DRC) vs “each” (YLT) vs “baptised each” (DARBY)
  • v38 [grammatical]: differing pronoun/auxiliary structures — “ye shall” (KJV, ASV, YLT, WEBSTER) vs “you will” (WEB) vs “will” (DARBY) vs “you” (DRC)
  • v39 [grammatical]: differing relative clauses for distance — “that are afar” (KJV, ASV, WEBSTER) vs “who far” (WEB) vs “those” (YLT) vs “who” (DARBY) vs “far” (DRC)
  • v40 [grammatical]: passive vs middle/reflexive interpretation of the verb — “Save yourselves” (WEB, KJV, ASV, WEBSTER, DRC) vs “Be saved” (YLT, DARBY)
  • v40 [lexical]: differing translations of the adjective for crooked/perverse — “perverse” (YLT, DARBY, WEBSTER, DRC) vs “crooked” (WEB, ASV) vs “untoward” (KJV)
  • v42 [lexical]: differing translations of the verb for persisting/continuing — “steadfastly” (WEB, WEBSTER) vs “continued stedfastly” (KJV, ASV) vs “were continuing” (YLT) vs “persevered” (DARBY) vs “were persevering” (DRC)
  • v43 [grammatical]: differing verb choices and prepositions — “came upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, YLT) vs “was” (DARBY)
  • v43 [grammatical]: differing expressions of agency — “were done by” (KJV, WEBSTER, DRC) vs “through” (WEB, ASV) vs “being through” (YLT) vs “took place through” (DARBY)
  • v44 [grammatical]: differing relative clauses vs participles — “that believed” (KJV, ASV, DARBY, WEBSTER) vs “who” (WEB) vs “those believing” (YLT) vs “they” (DRC)
  • v45 [lexical]: differing translations of the term for possessions/goods — “goods” (WEB, KJV, ASV, WEBSTER) vs “the they were selling” (YLT) vs “substance” (DARBY) vs “they sold” (DRC)
  • v45 [lexical]: differing translations of the verb for distributing — “parted” (KJV, ASV, WEBSTER) vs “distributed” (WEB, DARBY) vs “were parting” (YLT) vs “divided” (DRC)
  • v45 [grammatical]: differing inclusion of supplied noun — “according” (WEB, ASV, YLT, DARBY, DRC) vs “men” (KJV, WEBSTER)
  • v45 [grammatical]: differing indefinite pronouns and phrasing — “every man had” (KJV, WEBSTER) vs “anyone” (WEB) vs “any” (ASV) vs “any one” (YLT) vs “any one might have” (DARBY) vs “one” (DRC)
  • v46 [lexical]: differing translations of the term for simplicity/sincerity — “singleness” (WEB, KJV, ASV, WEBSTER) vs “simplicity” (YLT, DARBY, DRC)

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Texte source. Greek (TAGNT, public-domain critical text). The provided Greek text (reflecting Byzantine/TR readings in several places, e.g., v.30, v.31, but aligning with critical texts like NA28 elsewhere, e.g., omitting the TR addition in v.43).

Noms divins : Theos (God), Kyrios (Lord).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

Scholars classify Acts 2 as Hellenistic historiography, featuring a dramatic narrative followed by an extensive, programmatic speech. The setting is the Jewish festival of Pentecost. The phenomena of wind and fire draw on ancient Near Eastern theophanic imagery (vv. 2-3). The catalogue of nations (vv. 9-11) functions as an ethnographic map of the known world, which scholars note closely parallels ancient astrological and geographical lists. Philologically, the narrative explicitly describes xenolalia, speaking in recognizable foreign languages (vv. 4, 6, 8), differentiating it from the unintelligible glossolalia described elsewhere in early Christian literature. Peter's speech is widely analyzed as a composition by the author, fitting the Thucydidean model of historiography where speeches articulate the theological meaning of events. The exegesis in the speech relies heavily on the Septuagint. For instance, the use of Psalm 16 in verses 25-28 turns on the Greek word diaphthora (corruption or decay), whereas the underlying Hebrew text refers to a pit or grave. This Greek-based wordplay indicates that the speech was composed in Greek rather than being a transcript of an Aramaic original.

Jewish interpretation

Acts is a New Testament text and therefore holds no canonical status in Judaism. Historically, Jewish readers approach Acts 2 as a first-century document describing a Jewish sectarian community during Shavuot (Pentecost), one of the three major biblical pilgrimage festivals. The text's catalog of nations (vv. 9–11) is recognized by modern Jewish historians as a valuable record of the geographic extent and linguistic diversity of the Jewish Diaspora and proselytes in the late Second Temple period. The hermeneutical methods the text attributes to Peter—reinterpreting prophetic and poetic texts to apply to contemporary events and figures—are seen as analogous to the pesher interpretations found in the Dead Sea Scrolls and early rabbinic midrash, though applied toward conclusions that normative Judaism rejected.

Latter-day Saint

Acts 2 narrates the events of Pentecost, where the Holy Spirit descends upon the apostles, manifesting as cloven tongues of fire and empowering them to speak in foreign languages. This miracle draws a diverse Jewish crowd. Peter delivers a sermon identifying this outpouring as the fulfillment of Joel's prophecy and declaring Jesus of Nazareth, whom the people crucified, as the resurrected Lord and Christ prophesied by David. When the crowd is convicted and asks how to respond, Peter commands them to repent and be baptized for the remission of sins to receive the Holy Spirit. Three thousand are baptized, and the new community lives in unity, sharing all their possessions.

Jehovah's Witnesses

Acts 2 records the historic events of Pentecost 33 C.E., when the holy spirit was miraculously poured out upon the disciples, enabling them to speak in foreign languages. Peter delivers a public discourse explaining this phenomenon through the prophecies of Joel and Psalms, arguing that Jesus of Nazareth has been resurrected and exalted by God. The chapter concludes with the baptism of about three thousand individuals and the establishment of a unified, active Christian community.

Choix de traduction effectués par la NCB (126)
  • v1: And when — accurately renders the temporal phrase introduced by kai.
  • v1: day — matches singular accusative hēmeran in the source text.
  • v1: was fulfilled — reflects the completion nuance of symplērousthai.
  • v1: Pentecost arrived, all were present — attempts to preserve some p-alliteration from the Greek sequence pentēkostēs ēsan pantes.
  • v1: together at the same place — establishes the exact inclusio phrase that returns in verses 44 and 47.
  • v2: swept from heaven like a violently rushing wind — captures the auditory impact of the Greek assonance.
  • v2: the house where — accurately tracks the article-noun-relative construction ton oikon hou.
  • v3: upon each one — reflects eph hena hekaston fully.
  • v3: preserved singular verb with plural subject — accurately tracks the singular verb following a plural subject.
  • v4: Spirit — uses contemporary standard terminology for pneuma.
  • v4: in other languages — emphasizes xenolalia as recognized foreign languages.
  • v4: gave — standard rendering of the imperfect edidou as a simple past narrative.
  • v4: to declare — captures apophthengesthai as a weighty, inspired declaration.
  • v4: holy spirit... the Spirit — deliberately records the grammatical shift from anarthrous to arthrous.
  • v5: Now — marks narrative transition appropriately for the postpositive de.
  • v5: in — renders eis indicating dwelling within.
  • v5: devout — contemporary standard English for eulabeis.
  • v5: from — renders apo clearly.
  • v5: heaven — fits the apocalyptic/cosmic scope of the narrative.
  • v6: when this sound occurred — tracks genēsomenēs tēs phōnēs directly.
  • v6: stunned — renders synechythē with visceral impact.
  • v6: speaking — translates the participle lalountōn.
  • v6: own dialect — translates dialektō literally.
  • v6: surged together and was stunned — approximates the syn- prefix alliteration.
  • v7: marveled — standard contemporary spelling and register.
  • v7: who are speaking — accurately renders the participial phrase hoi lalountes.
  • v7: Look — maintains the interjection idou without using archaic vocabulary.
  • v8: do — standard English question formation.
  • v8: each one in — directly translates hekastos distributive structure.
  • v9: inhabitants of — solid English rendering of hoi katoikountes.
  • v9: the Mesopotamia... Pontus and the Asia — records the precise article grouping from the source text.
  • v10: around — natural contemporary idiom for kata.
  • v10: the parts of Libya that are around Cyrene — clarifies the stacked definite articles in the underlying Greek.
  • v11: Cretans — follows the verse boundary provided in the explicit source text.
  • v11: mighty works — conveys the grandeur of megaleia.
  • v12: amazed — consistent with rendering in verse 7.
  • v12: perplexed — captures diēporoun.
  • v12: one to another — standard English rendering of allos pros allon.
  • v12: might this wish to be — preserves the idiomatic ti an thelei construction.
  • v13: They — accurate to the supplied subject rather than introducing a noun.
  • v13: sweet wine — accurate translation of gleukous.
  • v13: sneering... sweet wine — maintains partial alliteration mirroring the Greek.
  • v14: declared to — fits apophthengomai, reflecting inspired, weighty speech.
  • v14: Jews — translates the formal address vocative exactly.
  • v14: let — natural English framing for third-person imperative.
  • v14: give ear to — captures enōtisasthē closely.
  • v14: having stood up with the eleven — reflects singular participle grouping Peter with the plural eleven.
  • v15: drunk — standard modern idiom.
  • v15: suppose — clear translation of hypolambanete.
  • v15: For not as you suppose are these men drunk — maintains the word order emphasis on 'you'.
  • v16: what was — clear English rendering.
  • v16: through — standard for dia with genitive of agency.
  • v17: will be — standard contemporary future translation.
  • v17: says God — matches ho theos in the underlying source text.
  • v17: old men — maintains symmetry with young men.
  • v17: dream with dreams — strictly preserves the figura etymologica from the source text.
  • v18: And indeed, upon — captures kai ge emphatic particles.
  • v18: male servants — disambiguates gender clearly alongside female servants.
  • v19: give — translates dōsō directly.
  • v19: heaven — maintains cosmic register.
  • v19: below — pairs well with above.
  • v19: vapor — more literal rendering of atmida.
  • v19: heaven above... earth below — maintains the spatial chiasm from the Greek.
  • v20: turned into — classic apocalyptic imagery for metastraphēsetai.
  • v20: great and manifest — represents epiphanē accurately.
  • v21: everyone whoever — preserves the singular generalizing pronoun string.
  • v22: the Nazarene — translates the title ton Nazōraion directly.
  • v22: attested by — strong contemporary verb for apodedegmenon.
  • v22: to — reflects eis hymas.
  • v22: works of power — reflects dynamesin.
  • v22: did through — corresponds to dia.
  • v23: this one, given over — clearly identifies the object touton.
  • v23: determined — uses modern adjectival form.
  • v23: the determined plan and foreknowledge — captures the single definite article binding the two nouns.
  • v24: loosing — maintains the participial syntax and idiom.
  • v24: pangs — fits the birth imagery in ōdinas.
  • v24: death — renders thanatou from the explicit source text.
  • v24: held by it — clear translation of krateisthai auton hyp' autou.
  • v25: says concerning — renders legei eis auton smoothly.
  • v25: foresaw — translates proorōmēn appropriately in context of prophecy.
  • v25: before my face continually — strictly renders enōpion mou dia pantos.
  • v25: at — idiomatic for ek dexiōn.
  • v25: may — correct subjunctive formulation for purpose clause.
  • v26: was glad — direct rendering of ēuphranthē.
  • v26: my — matches the Greek pronoun mou.
  • v26: exulted — gives proper weight to ēgalliasato.
  • v26: will dwell — translates kataskēnōsei literally.
  • v26: my heart, my tongue, my flesh — preserves the threefold repetition of mou.
  • v27: because you will — translates hoti causally.
  • v27: corruption — maintains the Greek-based wordplay on diaphthora highlighted by scholars.
  • v27: my soul... your Holy One — maintains the structural article balance.
  • v28: You made — modern standard English.
  • v28: you will fill — accurate to the future plērōseis.
  • v28: gladness — accurate for euphrosynēs.
  • v28: your presence — accessible rendering of meta tou prosōpou.
  • v29: with boldness to you concerning — precise representation of meta parrēsias and peri.
  • v29: died — direct translation of aorist eteleutēsen.
  • v29: tomb — contemporary standard.
  • v29: died and was buried — preserves paired singular verbs connected by kai.
  • v30: knowing — translates eidōs as circumstantial participle.
  • v30: swore with an oath — preserves the requested figura etymologica.
  • v31: into Hades — accurately renders the location.
  • v33: Therefore, having been exalted by — clear mapping of the aorist participle.
  • v33: from — standard English for para.
  • v33: poured out — preserves lexical echo with verse 17.
  • v34: said to — accurate tense and modern preposition.
  • v35: footstool of your feet — preserves requested source feature.
  • v37: Now upon hearing this — renders the participle cleanly.
  • v37: and said to — coordinates the narrative verbs naturally.
  • v37: rest of the — corresponds to tous loipous.
  • v37: pierced to the heart — preserves the striking source idiom.
  • v38: Repent — disputed among traditions, but is the majority rendering.
  • v38: let each one of you be baptized — maps the singular distributive third person imperative with plural context.
  • v38: you will — modern standard for future tense.
  • v39: to all those far away — translates tois eis makran cleanly.
  • v40: Be saved — correctly registers the passive voice.
  • v40: crooked — standard meaning of skolios.
  • v42: were persisting — strong durative translation for proskarterountes.
  • v43: came upon — common expression for egeneto... phobos.
  • v43: were taking place through — emphasizes ongoing imperfect action with dia.
  • v44: those believing — renders the participial hoi pisteuontes.
  • v45: goods — clear modern equivalent for hyparxeis.
  • v45: were distributing — matches imperfect tense and context.
  • v45: according — avoids unnecessarily supplied words.
  • v45: anyone — accurately maps kathoti an tis.
  • v46: sincerity — captures aphelotēti smoothly in modern English.
Limites à connaître
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)