The presence of the large crowd testifying to the witness of the Spirit-filled Christians (2:6–11) would indicate that the full 120 were involved, as would the text Peter quoted from Joel that refers to women as well as men prophesying (2:17–18).

with one accord—the solemnity of the day, perhaps, unconsciously raising their expectations.

All the believers represents the Greek word all which may refer either to all the Christians or merely to all the apostles.

The expression in one place is further expanded in verse 2 to indicate that this refers to a particular house.

All together in one place (παντες ὁμου ἐπι το αὐτο [pantes homou epi to auto]). All together in the same place. Note ὁμου [homou] here (correct text), not ὁμοθυμαδον [homothumadon] as in 1:14, and so a bit of tautology.

Most early witnesses have “they were all together,” but a few early manuscripts and related later witnesses have “they were all with one accord.” The difference defines either who was grouped (“together”) or why they were grouped (“with one accord”).

All together; ὁμοῦ for ὁμοθυμαδόν: but ὁμοθυμαδόν—a favourite word in the Acts (ch. 4:24, note)—seems preferable to ὁμοῦ, which occurs only in St. John. In one place (see ch. 1:15, note). The purpose, doubtless, of their coming together was for prayer, as in ch. 1:14; and the third hour (9 a.m., ver. 15), the hour of offering the morning sacrifice, was close at hand (comp. ch. 3:1 and

All the 120 disciples were gathered together in one body and in one place—probably the upper room (1:13). With one accord is the reading of an inferior text.

With one accord. Important textual evidence may be cited (cf. p. 10) for the reading “together.” Here, the writer is merely stating that “they were all together.”

However, though the Greek word does not say there was “accord,” it is evident that unity existed among the disciples.

This is the unity that must characterize the people of God whenever they aspire to a special experience with their Lord, or expect of Him a manifestation of power. Whatever interferes with such unity must be removed, or it will obstruct the Spirit, who does the work of God for His people.

“they were all together in one place” This phrase implies unity of both place and mind (cf. 1:14).

b. ὁμοῦ (LN 89.116) (BDAG 1. p. 709): ‘together’ [Bar, BDAG, BECNT, CBC, LN; CEV, ESV, GW, NASB, NCV, NET, NIV, NRSV, REB]. The phrase ‘were all together in one place’ is also translated ‘were all with one accord in one place’ [KJV], ‘all … were meeting together in one place’ [NLT], ‘all … were gathered together in one place’ [TEV], ‘were all assembled in one place’ [AB]. This adverb is a marker of association based on similarity of activity or state [LN]. It pertains to being together in the same place [BDAG].

QUESTION—What does ‘in one place’ refer to?

The expression ‘in one place’ means ‘at the same place’ and the place refers to the house referred to in verse 2 [AB, BECNT, EBC, NAC, NICNT, PNTC, TH, TNTC].

Verse 4 gives the result of the Spirit’s coming on those gathered in the upper room. They were “filled with the Holy Spirit,” and this led them to “speak in other tongues.”

With these outward signs came the Holy Spirit as an inward, invisible reality that demonstrated his presence by the effects wrought upon the disciples. Luke uses the word fill to describe the experience.

This word is used when people are given an initial endowment of the Spirit to fit them for God’s service (9:17;

The thing uttered, probably the same by all, was “the wonderful works of God,” perhaps in the inspired words of the Old Testament evangelical hymns; though it is next to certain that the speakers themselves understood nothing of what they uttered (see on

On the other hand, when people filled with the Holy Spirit proclaim the gospel, a supernatural ministry always takes place. When the hearers respond, a miracle of understanding certainly follows.

One must, therefore, shift the semantic framework and employ some such equivalent as “the Holy Spirit possessed them completely” or “the Holy Spirit came into them entirely.” It is also important to note that with the Holy Spirit specifies the object which fills and not the agent of the filling.

The Holy Spirit enabled the believers to talk in other languages, that is, to speak a language which was different from the one they normally spoke. As the Spirit enabled them to speak represents a Greek construction that suggests the ability to speak in other languages was given successively to them as individuals, and not to all of them at the same time.

The clause as the Spirit enabled them may be rendered in many languages as “it was the Spirit who caused them to speak” or “it was the Spirit who made them able to speak.” It may be useful to employ a verb form meaning “speak in turn” or “speak one after the other.”

Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language

These languages were not heavenly utterances, but human speech understood by a wide variety of people groups present in Jerusalem for the feast (v. 5).

By a miracle the language of the apostles was translated by the Holy Spirit into many diverse languages without a human translator.

An evidence of the baptism of the Holy Spirit was other tongues (heterais glōssais; cf. 11:15–16). These were undoubtedly spoken living languages; the word used in 2:6, 8 is dialektō, which means “language” and not ecstatic utterance. This gives insight into what is meant by “tongues” in chapters 2; 10; 19; and in

It is not to be thought that this filling was confined to the apostles. The words and the context lead the reader to believe that all who were assembled, not excepting the women, were sharers in this distribution of the gift of the Holy Spirit. If this were not so, Peter could scarcely have made of Joel’s prophecy the application he did (

The ability to speak foreign languages was a gift given to the disciples for the special purpose of carrying the gospel message into all the world.

For their sakes, and for those who would receive the message through them, the Holy Spirit enabled the disciples to proclaim the gospel fluently in the pilgrims’ home languages. This was a major miracle and fulfilled one of the Lord’s last promises (see on

The Spirit dwells in every believer (

Spirit gave them utterance: Note that the text does not say that the Spirit spoke through the apostles, but that the Spirit gave them the ability to speak in languages that they had not previously known.

Filling is the spiritual empowering for effective ministry, here evangelism!

The phrase ‘they were all filled with the Holy Spirit’ is also translated ‘the Holy Spirit took control of everyone’ [CEV]. This verb means to cause something to be completely full [LN]. It means to cause to be completely full, and in the case of a person it refers to the inner life [BDAG].

QUESTION—What is meant by the phrase ‘filled with the Holy Spirit’?

It means to be guided or empowered by the Holy Spirit [TRT]. The Holy Spirit was the object which filled them, not the agent of the filling. He possessed them completely, he came into them entirely [TH]. This was the fulfillment of the spiritual baptism foretold by John and promised afresh by the Lord [Bar, CBC, NICNT, PNTC]. The gift of the Holy Spirit at Pentecost was permanent and eschatological [PNTC]. This experience was an event which took place once for all [NICNT].

were filled with the Holy Spirit … They were under the special guidance and influence (i.e. filled with) of the Spirit, particularly evidenced by their speaking in known languages (‘other tongues’) which they had not previously learned.

the Spirit enabled them. In all of the Christian life, nothing is accomplished apart from God’s working in one’s life (

In his own language (τῃ ἰδιᾳ διαλεκτῳ [tēi idiāi dialektōi]). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue.