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 one place.
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 violent breath being borne along, and it filled the whole house where they were sitting.
Why this rendering
Acts.2.2 Observation
Syntactic observation
A wind comes, but not with the word for wind. Unlike John 3:8, where πνεῦμα blows where it wills, this is πνοή, breath — a word with only two places in the New Testament, the other being Acts 17:25 (God gives to all life and breath). So the sound of the Spirit's coming is not like a wind but like a violent breath being borne along — sharing a root with the πνεῦμα of v.4 without being the same word. ὥσπερ (like) here and ὡσεί (as of fire) in v.3 both set up similes: Luke does not write that a wind blew or that fire fell. And ἦχος, sound, is the word of Luke 21:25, the roaring of the sea and waves.
Rendering options · 2
Adopted “a sound like a violent breath being borne along”
Basis Keeping πνοή as breath separates it from πνεῦμα, Spirit, while leaving the shared root audible. Wind is the word for ἄνεμος (Mark 4:37 etc.) and is not used.
“a sound like a mighty rushing wind”
Basis The traditional rendering (KJV: a rushing mighty wind); it reads naturally.
Rejected The word is not ἄνεμος. Wind erases the breath the base text chose and the tie to 17:25 with it.
Lost in translation
That πνοή, breath, and πνεῦμα, Spirit, share one root — English breath and Spirit are strangers.
this edition — none of the nine carries it (measured)
3
καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, ⸂καὶ ἐκάθισεν⸃ ἐφ’ ἕνα ἕκαστον αὐτῶν,
And there appeared to them tongues as of fire, dividing, and it sat upon each one of them.
4
καὶ ἐπλήσθησαν ⸀πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ⸂ἀποφθέγγεσθαι αὐτοῖς⸃.
And they were all filled with the Holy Spirit and began to speak in other languages, as the Spirit was giving them to utter.
Why this rendering
Acts.2.4 Observation
Syntactic observation
γλῶσσα comes in v.3 and v.4 back to back with divided sense — in v.3 tongues as of fire (the shape of the bodily tongue), in v.4 other languages. Vv.6 and 8 pick it up as διάλεκτος, one's own language, and v.11 returns to γλῶσσα, our languages. The author joins tongue and language with one word, so splitting the rendering breaks the join — yet tongue in English can still carry both, which Korean cannot. ἀποφθέγγομαι, to utter forth, occurs in the New Testament only three times, all in Acts (2:4, 2:14, 26:25) — the word of prophetic speech, and at v.14 Peter opens his sermon with the same verb: the tongues and the preaching are yoked by one verb.
Rendering options · 2
Adopted v.3 “tongues” · v.4 “languages” — divided by place
Basis Korean has no word carrying both senses; English keeps tongues in v.3 and languages in v.4 to match the Korean and to keep v.4 unambiguous. The division is recorded here.
“tongues” throughout
Basis The traditional English keeps tongues in both verses, letting the pun stand.
Rejected Kept only in v.3 — in v.4 tongues would blur what v.8 makes plain, that these are real languages of birth, and would collide with διάλεκτος in vv.6 and 8.
Lost in translation
That tongue and language are one word — English keeps tongue for both senses only at the price of ambiguity in v.4, so the pun between v.3 and v.4 is carried in v.3 alone.
this edition — none of the nine carries it (measured)
5
Ἦσαν δὲ ⸀ἐν 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.
first here Jerusalem Ἰερουσαλήμ Ierousalēm
first here Jews Ἰουδαῖος Ioudaios
6
γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθε τὸ πλῆθος καὶ συνεχύθη, ὅτι ⸀ἤκουον εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν·
And when this sound came, the multitude came together and was confounded, because each one was hearing them speaking in his own language.
7
ἐξίσταντο ⸀δὲ καὶ ἐθαύμαζον ⸀λέγοντες· ⸀Οὐχ ἰδοὺ ⸀πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι;
And they were beside themselves and marvelled, saying, “Behold, are not all these who are speaking Galileans?
first here Galileans Γαλιλαῖος Galilaios
Why this rendering
Acts.2.7 Observation
Syntactic observation
Astonishment comes in three layers — v.6 συνεχύθη, was confounded (thrown together), v.7 ἐξίσταντο, beside themselves, with ἐθαύμαζον, marvelled, and v.12 ἐξίσταντο again with διηπόρουν, at a loss. ἐξίστημι shares its root with the ἔκστασις, bewilderment, of Mark 16:8 and is the verb of Luke 9:43, astounded — the Gospels' divided family of wonder (θαυμάζω to marvel, ἐξίστημι to be beside oneself) carries straight over. συγχέω, to confound, is a favourite of Acts: 9:22 (confounded), 19:32 (the assembly in confusion), 21:27, 31 (the whole city in uproar). The question is a negative one (Οὐχ ἰδοὺ … εἰσιν;) with its answer fixed at yes — that they really are Galileans is the cause of the wonder. SBLGNT marks four variants in this verse.
Rendering options · 1
Adopted “beside themselves and marvelled”
Basis Both verbs rendered, with the Gospel fixings kept (ἐξίστημι beside oneself, θαυμάζω marvel).
8
καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν;
And how is it that we hear, each in our own language in which we were born —
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 dwelling in Mesopotamia, both Judea and Cappadocia, Pontus and Asia,
first here Judea Ἰουδαία Ioudaia
10
Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι,
both Phrygia and Pamphylia, Egypt and the parts of Libya toward Cyrene, and the visiting Romans,
first here Egypt Αἴγυπτος Aigyptos
first here Romans Ῥωμαῖος Rhōmaios
11
Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
both Jews and proselytes, Cretans and Arabs — we hear them speaking in our languages the great things of God.”
12
ἐξίσταντο δὲ πάντες καὶ ⸀διηπόρουν, ἄλλος πρὸς ἄλλον λέγοντες· Τί ⸀θέλει τοῦτο εἶναι;
And all were beside themselves and at a loss, saying one to another, “What does this mean?”
13
ἕτεροι δὲ ⸀διαχλευάζοντες ἔλεγον ὅτι Γλεύκους μεμεστωμένοι εἰσίν.
But others, mocking, said, “They are full of new wine.”
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, lifted up his voice and uttered to them: “Men of Judea and all you who dwell in Jerusalem, let this be known to you, and give ear to my words.
first here Peter Πέτρος Petros
15
οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας,
For these are not drunk, as you suppose, for it is the third hour of the day;
16
ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ·
but this is what was spoken through the prophet Joel:
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 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 dreams;
Why this rendering
Acts.2.17 Observation
Syntactic observation
The Joel citation (Joel 3:1-5 LXX) fills five verses, 17-21 — the first extended Old Testament quotation in Acts. Yet the Septuagint's μετὰ ταῦτα, after these things, has become ἐν ταῖς ἐσχάταις ἡμέραις, in the last days, and λέγει ὁ θεός, says God, has been inserted inside the quotation — the citer has edited what he cites. The object of pouring is ἀπὸ τοῦ πνεύματός μου, from my Spirit, a partitive — not my Spirit but from it — and v.33 takes it up again (ἐξέχεεν τοῦτο, he poured out this). Three pairs — sons and daughters, young men and old men, male slaves and female slaves — cut across sex, age and station.
Rendering options · 1
Adopted “pour out from my Spirit” — the partitive kept
Basis English carries the partitive with from; Korean cannot make from my Spirit stand and keeps my Spirit. The difference is recorded.
Lost in translation
The partitive ἀπὸ τοῦ πνεύματος — from my Spirit, a portion — English carries it with from.
Survives in · this edition — 1 of the nine carry it (this language among them)
18
καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου, καὶ προφητεύσουσιν.
yes, even upon my male slaves and upon my female slaves in those days I will pour out from my Spirit, and they will prophesy.
19
καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ·
And I will give wonders in heaven above and signs on the earth below — blood and fire and a column of smoke.
20
ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα πρὶν ⸀ἢ ⸀ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ.
The sun will be turned into the dark and the moon into blood before the great and glorious day of the Lord comes.
21
καὶ ἔσται πᾶς ὃς ⸀ἐὰν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται.
And it will be that everyone who calls on the name of the Lord will be saved.’
22
Ἄνδρες Ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ⸂ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ⸃ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν δι’ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, ⸀καθὼς αὐτοὶ οἴδατε,
Men, Israelites, hear these words: Jesus the Nazorean, a man demonstrated to you from God by works of power and wonders and signs which God did through him in your midst, as you yourselves know —
first here Israelite Ἰσραηλίτης Israēlitēs
first here Jesus Ἰησοῦς Iēsous
first here Nazorean Ναζωραῖος Nazōraios
23
τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ⸀ἔκδοτον διὰ ⸀χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,
this man, handed over by the determined counsel and foreknowledge of God, you nailed up by the hand of lawless men and did away with.
24
ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ’ αὐτοῦ·
But God raised him, having loosed the birth-pangs of death, because it was not possible for him to be held by it.
Why this rendering
Acts.2.24 Observation
Syntactic observation
λύσας τὰς ὠδῖνας τοῦ θανάτου — having loosed the birth-pangs of death. ὠδίν is labour pain (Mark 13:8, the beginning of birth-pangs; the word of Matt 24:8). Death labours like a woman in travail, and God looses the pangs (λύω — to untie, to release what is bound) so that resurrection is born. The picture of untying cords (Ps 18:5 LXX, the cords of death) and the picture of labour overlap in this one word — Hebrew חֶבֶל is both cord and pang, the Septuagint chose the latter, and Luke took the choice as it stood. κρατεῖσθαι, to be held, is the passive of the Gospels' seizing (κρατέω — Mark 14:46, they seized Jesus): the one who was seized becomes the one who cannot be held.
Rendering options · 2
Adopted “having loosed the birth-pangs of death”
Basis Follows the fixed birth-pangs of Mark 13:8 and keeps loosed for λύω, so that both pictures remain in view.
“having freed him from the agony of death”
Basis Smoother; several modern versions go this way.
Rejected Agony erases that ὠδίν is labour, and freed from erases the untying — both pictures go at once.
25
Δαυὶδ γὰρ λέγει εἰς αὐτόν· Προορώμην τὸν κύριον ἐνώπιόν μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ.
For David says of him: ‘I saw the Lord before me always, because he is at my right hand, so that I may not be shaken.
first here daughter Δαυίδ Dauid
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; and moreover my flesh will pitch its tent in hope,
27
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ⸀ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.
because you will not abandon my life to Hades, nor will you give your holy one to see decay.
Why this rendering
Acts.2.27 Observation
Syntactic observation
Psalm 16:8-11 (LXX 15) is quoted in vv.25-28, and v.27 is taken up again at v.31 — but the words shift in the taking. The quotation of v.27 says you will not abandon τὴν ψυχήν μου, my life, to Hades; the exposition at v.31 says he was not abandoned to Hades, nor did ἡ σὰρξ αὐτοῦ, his flesh, see decay — my life drops out, and his flesh steps into the place of v.27's holy one. A translation must not smooth the slippage between quotation and exposition. ᾅδης is a word this edition has fixed as a transliteration (Matt 11:23, Hades) — neither the grave nor hell (γέεννα). διαφθορά, decay, occurs six times in the New Testament, all in Acts and all about this psalm (2:27, 31; 13:34-37).
Rendering options · 1
Adopted “Hades” — the fixed transliteration
Basis Fixed at Matt 11:23, 16:18, Luke 10:15, 16:23. A psalm citation is no reason to change it — the base text has the same word.
Lost in translation
The swap of ψυχή (v.27 life) for σάρξ (v.31 flesh) — English keeps the two words apart, so the slippage stays visible.
Survives in · this edition — 2 of the nine carry it (this language among them)
28
ἐγνώρισάς μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου.
You made known to me the ways of life; you will fill me with gladness with your face.’
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·
Men, brothers, it is permitted to say to you openly concerning the patriarch David that he both died and was buried, and his tomb is among us to this day.
30
προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος ⸀αὐτοῦ καθίσαι ἐπὶ ⸂τὸν θρόνον⸃ αὐτοῦ,
Being a prophet, then, and knowing that God had sworn to him with an oath to seat one from the fruit of his loins on his throne,
31
προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι ⸂οὔτε ἐγκατελείφθη⸃ εἰς ⸀ᾅδην ⸀οὔτε ἡ σὰρξ αὐτοῦ εἶδεν διαφθοράν.
he foresaw and spoke of the resurrection of the Christ, that he was neither abandoned to Hades nor did his flesh see decay.
first here Christ Χριστός Christos
32
τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες.
This Jesus God raised, of which we all are witnesses.
33
τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ ⸂πνεύματος τοῦ ἁγίου⸃ λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ⸀ὃ ⸀ὑμεῖς βλέπετε καὶ ἀκούετε.
Therefore, exalted at the right hand of God and having received from the Father the promise of the Holy Spirit, he poured out this which you see and hear.
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 go up into the heavens, but he himself says: ‘The Lord said to my Lord, Sit at my right hand
35
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
until I make your enemies a footstool for your feet.’
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 made him both Lord and Christ — this Jesus whom you crucified.”
first here Israel Ἰσραήλ Israēl
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, “What shall we do, men, brothers?”
38
Πέτρος δὲ ⸂πρὸς αὐτούς· Μετανοήσατε⸃, 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.
39
ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται κύριος ὁ θεὸς ἡμῶν.
For the promise is to you and to your children and to all who are far off, as many as the Lord our God calls to himself.”
40
ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει ⸀αὐτοὺς λέγων· Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης.
And with many other words he solemnly testified and was exhorting them, saying, “Be saved from this crooked generation.”
41
οἱ μὲν ⸀οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν, καὶ προσετέθησαν ⸀ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι.
So those who welcomed his word were baptized, and there were added on that day about three thousand lives.
42
ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ ⸀κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς.
And they were persisting in the teaching of the apostles and in the fellowship, in the breaking of the bread and in the prayers.
Why this rendering
Acts.2.42 Observation
Syntactic observation
Four things, each with its own article, come in two pairs — τῇ διδαχῇ … καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς. A single comma divides them two by two (teaching and fellowship / breaking of bread and prayers). κλάσις τοῦ ἄρτου, the breaking of the bread, is the word of Luke 24:35 (Emmaus — how he was made known in the breaking of the bread), and κλάσις occurs in the New Testament only in those two places — Luke ties the Emmaus table and the first church's table with one word. V.46 takes it up as a verb (κλῶντες κατ’ οἶκον ἄρτον, breaking bread from house to house). προσκαρτερέω, to persist, is the word of 1:14 — before Pentecost in prayer, after it in four things. κοινωνία, fellowship, common elsewhere in the New Testament, occurs in Acts only here.
Rendering options · 1
Adopted “the breaking of the bread”
Basis Follows the fixed breaking of bread of Luke 24:30, 35; the definite article kept (the bread) as the base text has it.
43
⸀Ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλά ⸀τε τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο.
And fear came upon every life, and many wonders and signs were happening through the apostles.
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,
45
καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν·
and they were selling their possessions and goods and dividing them to all, as anyone had 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, persisting with one mind in the temple and breaking bread from house to house, they were sharing sustenance with rejoicing and simplicity of 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 favour with all the people. And the Lord was adding day by day to their number those who were being saved.