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  • PARALLEL BIBLE - Acts 2:1


    CHAPTERS: Acts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS - FOCHT   |   VIDEO: BIB - COMM

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB


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    King James Bible - Acts 2:1

    And when the day of Pentecost was fully come, they were all with one accord in one place.

    World English Bible

    Now when the
    day of Pentecost had come, they were all with one accord in one place.

    Douay-Rheims - Acts 2:1

    AND when the days of the Pentecost were accomplished, they were all together in one
    place:

    Webster's Bible Translation

    And when the
    day of Pentecost was fully come, they were all with one accord in one place.

    Greek Textus Receptus


    και
    2532 CONJ εν 1722 PREP τω 3588 T-DSM συμπληρουσθαι 4845 5745 V-PPN την 3588 T-ASF ημεραν 2250 N-ASF της 3588 T-GSF πεντηκοστης 4005 N-GSF ησαν 2258 5713 V-IXI-3P απαντες 537 A-NPM ομοθυμαδον 3661 ADV επι 1909 PREP το 3588 T-ASN αυτο 846 P-ASN

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Ac 20:16 Ex 23:16; 34:22 Le 23:15-21 Nu 28:16-31 De 16:9-12

    SEV Biblia, Chapter 2:1

    ¶ Cuando se cumpli plenamente el día de pentecosts, estaban todos unnimes juntos en el mismo sitio;

    Clarke's Bible Commentary - Acts 2:1

    Verse 1. When the
    day of pentecost was fully come] The feast of pentecost was celebrated fifty days after the passover, and has its name penthkosth from penthkonta, fifty, which is compounded of pente, five, and hkonta, the decimal termination. It commenced on the fiftieth day reckoned from the first day of unleavened bread, i.e. on the morrow after the paschal lamb was offered. The law relative to this feast is found in Lev. xxiii. 15, 16, in these words: And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days. This feast was instituted in commemoration of the giving the law on Mount Sinai; and is therefore sometimes called by the Jews, hrwt tjm shimchath torah, the joy of the law, and frequently the feast of weeks. There is a correspondence between the giving of the law, which is celebrated by this feast of pentecost, together with the crucifixion of our Lord, which took place at the passover, and this descent of the Holy Spirit, which happened at this pentecost. 1. At the passover, the Israelites were delivered from Egyptian bondage: this was a type of the thraldom in which the human race were to Satan and sin. 2. At the passover Jesus Christ, who was typified by the paschal lamb, was sacrificed for the sin of the world, and by this sacrifice redemption from sin and Satan is now procured and proclaimed. 3. On the pentecost, God gave his law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God sent down his Holy Spirit, like a rushing mighty wind; and tongues of fire sat upon each disciple, in order that, by his influence, that new law of light and life might be promulgated and established. Thus, the analogy between the Egyptian bondage and the thraldom occasioned by sin-the deliverance from Egypt, and the redemption from sin-the giving of the law, with all its emblematic accompaniments, and the sending down the Holy Spirit, with its symbols of light, life, and power, has been exactly preserved. 4. At the Jewish passover, Christ was degraded, humbled, and ignominiously put to death: at the following festival, the pentecost, he was highly glorified; and the all conquering and ever during might of his kingdom then commenced.

    The Holy Spirit seems to have designed all these analogies, to show that, through all preceding ages, God had the dispensation of the Gospel continually in view; and that the old law and its ordinances were only designed as preparatives for the new.

    They were all with one accord in one place.] It is probable that the ALL here mentioned means the one hundred and twenty spoken of chap. i. 15, who were all together at the election of Matthias. With one accord, omoqumadon; this word is very expressive: it signifies that all their minds, affections, desires, and wishes, were concentred in one object, every man having the same end in view; and, having but one desire, they had but one prayer to God, and every heart uttered it. There was no person uninterested-none unconcerned-none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and prayer. When any assembly of God's people meet in the same spirit they may expect every blessing they need.

    In one place.-Where this place was we cannot tell: it was probably in the temple, as seems to be intimated in ver. 46, where it is said they were daily omoqumadon en tw ierw, with one accord in the temple; and as this was the third hour of the day, ver. 15, which was the Jewish hour of morning prayer, as the ninth hour was the hour of evening prayer, chap. iii. 1, it is most probable that the temple was the place in which they were assembled.


    John Gill's Bible Commentary

    Ver. 1. And when the day of Pentecost was fully come , etc.] Or was come, was begun and entered upon; for it was not over, or ended, it being but the third hour of the day, or nine of the clock in the morning, when Peter began his sermon; (see Acts 2:15). The Vulgate Latin and Syriac versions read, when the days of Pentecost were fulfilled; not that there were more days than one, kept at this festival; for though the feasts of passover and tabernacles were observed each of them seven days, according to the law, and eight days according to the Scribes, yet the feast of Pentecost was kept but one day; and hence it is often said by the Jews, that Atzereth, which is one of the names they call this feast by, is but one day f59 ; in the captivity they kept two days f60 , as they did for the beginning of the year, because of the uncertainty of calculations; but the sense is, when the whole fifty days from the passover to this time were fully come, or fulfilled, when the fiftieth day from thence, which was properly the day of Pentecost, was come: on the second day of the passover, on the sixteenth of Nisan, the sheaf of the first fruits was offered up; after which, and not before, it was lawful to reap the corn, ( Leviticus 23:10,11) from this time the Jews reckoned their feast of weeks, or seven weeks, or fifty days; (see Exodus 34:22, Deuteronomy 16:9) ( Leviticus 23:15,16) which measured out the time of their harvest. Now the last of these fifty days was the day of Pentecost, on which day was offered the two wave loaves, as a thanksgiving that their harvest was ended. Josephus calls this feast by the same name that Luke here does; and says f62 , the Jews so call it, from the number of the days, that is fifty; and so R. Sol Jarchi calls this day, yymj wy , the fiftieth day: on this day, the Jews say f64 , the law was given; and observe f65 , that from the day that Israel went out of Egypt, unto the day that the law was given, were fifty days.

    And on this day, and which was the first day of the week, the Spirit was poured forth upon the disciples; the Gospel began to be preached to all nations, and a harvest of souls was gathered in: they were all with one accord in one place ; in two ancient copies of Bezas, and in some others it is read, all the apostles; Matthias, and the eleven, with whom he was numbered, who are last spoken of, in ( Acts 1:26). Though this need not be restrained to the twelve apostles, but may be understood of the hundred and twenty, on whom, as well as on the apostles, the Holy Ghost might be poured forth, that so they might speak with tongues; since among these were many ministers of the Gospel, as the seventy disciples, and it may be more; and that his extraordinary gifts should be bestowed on others, is but what was afterwards done; (see Acts 8:17, 10:14, 11:15) and though there were so many of them together, they were very unanimous and peaceable; there were no jars nor contentions among them; they were of the same mind and judgment in faith and practice, and of one heart and soul, and had a cordial affection for one another; and were all in one place, which seems to be the temple; (see Acts 2:46). And indeed, no other place or house could hold so many as came to hear them, of which number three thousand were converted.


    Matthew Henry Commentary

    Verses 1-4 - We cannot forget how often, while their Master was with them there wer strifes among the disciples which should be the greatest; but now all these strifes were at an end. They had prayed more together of late Would we have the Spirit poured out upon us from on high, let us be all of one accord. And notwithstanding differences of sentiments an interests, as there were among those disciples, let us agree to love one another; for where brethren dwell together in unity, there the Lor commands his blessing. A rushing mighty wind came with great force This was to signify the powerful influences and working of the Spiri of God upon the minds of men, and thereby upon the world. Thus the convictions of the Spirit make way for his comforts; and the roug blasts of that blessed wind, prepare the soul for its soft and gentl gales. There was an appearance of something like flaming fire, lightin on every one of them, according to John Baptist's saying concernin Christ; He shall baptize you with the Holy Ghost, and with fire. The Spirit, like fire, melts the heart, burns up the dross, and kindle pious and devout affections in the soul; in which, as in the fire of the altar, the spiritual sacrifices are offered up. They were all filled with the Holy Ghost, more than before. They were filled with the graces of the Spirit, and more than ever under his sanctifyin influences; more weaned from this world, and better acquainted with the other. They were more filled with the comforts of the Spirit, rejoice more than ever in the love of Christ and the hope of heaven: in it all their griefs and fears were swallowed up. They were filled with the gifts of the Holy Ghost; they had miraculous powers for the furtheranc of the gospel. They spake, not from previous though or meditation, but as the Spirit gave them utterance.


    Greek Textus Receptus


    και
    2532 CONJ εν 1722 PREP τω 3588 T-DSM συμπληρουσθαι 4845 5745 V-PPN την 3588 T-ASF ημεραν 2250 N-ASF της 3588 T-GSF πεντηκοστης 4005 N-GSF ησαν 2258 5713 V-IXI-3P απαντες 537 A-NPM ομοθυμαδον 3661 ADV επι 1909 PREP το 3588 T-ASN αυτο 846 P-ASN

    Vincent's NT Word Studies

    1. Was fully come (sumplhrousqai). Used by Luke only. See on
    Luke ix. 51. Lit., as Rev., margin, was being fulfilled. The day, according to the Hebrew mode, is conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfillment.

    Pentecost. Meaning fiftieth; because occurring on the fiftieth day, calculated from the second day of unleavened bread. In the Old Testament it is called the feast of weeks, and the feast of harvest. Its primary object was to thank God for the blessings of harvest. See Deut. xvi. 10, 11.

    With one accord (omoqumadon). The best texts substitute oJmou, together. So Rev.


    Robertson's NT Word Studies

    2:1 {Was now come} (en twi sunplerousqai). Luke's favorite idiom of en with the articular present infinitive passive and the accusative of general reference, "in the being fulfilled completely (perfective use of sun-) as to the day of Pentecost." Common verb, but only in Luke in N.T. In literal sense of filling a boat in #Lu 8:23, about days in #Lu 9:51 as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (#Ex 7:25) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits. {All together in one place} (pantes homou epi to auto). All together in the same place. Note homou here (correct text), not homoqumadon as in #1:14, and so a bit of tautology.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47

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