Acts of Sent Away Ones 2

Breath/Exhale

The Greek noun πνοή (pnoē, fem.) is frequently glossed as "wind" in translations, but this is an imprecise rendering. Deriving from the verb πνέω ("to blow" or "to breathe"), πνοή more accurately denotes a blast, breath, exhalation, or current of air, typically associated with a source or agent. Unlike ἄνεμος, which refers specifically to natural or meteorological wind, πνοή connotes directed or purposeful motion of air—such as the breath of a living being, the blast of bellows, the exhalation of fire or incense, or airflow through musical instruments (e.g., Pi. N. 3.79; Il. 21.355; Eur. Tr. 815).

In poetic and philosophical contexts, it may also serve metaphorically for divine inspiration or spiritual force. For instance, here in Acts 2:2 (ἦχος... ὥσπερ φερομένης πνοῆς βιαίας), the phrase is better rendered not as "a rushing wind" but as "a violent exhalation" or "a mighty blast." See LSJ s.v. πνοή.

Carried (Like an Ark)

The participle φερομένης "she who is carried" derives from φέρω, which classically denotes “to bear,” “to carry,” or “to be borne” (cf. LSJ s.v. φέρω). The participle in the passive or middle voices (as here) connotes being transported or moved with no implication of speed or force. The rendering of φερομένης as “rushing” in the modern translations reflects interpretive interpolation based on the modifying adjective βιαίας (“violent”), rather than lexical integrity or necessity. There is no inherent sense of “rushing” in φέρω or its participial forms absent contextual augmentation.

Rushing?

"Rushing" is an english idiomatic rendering of a usage of φερόμενοι in participial form combined with other verbs of motion, denoting a sweeping away, a rapid or forceful approach or fall:

• φερόμενοι ἐσέπιπτον ἐς τοὺς Αἰγινήτας, "they fell into their hands with a rush, at full speed" (Hdt. 8.91), literally "carried along, falling upon"

• φερόμενος ὑπ’ ὀργῆς (carried by anger, D.H. Comp. 18) — implying impulsive, forceful movement motivated by emotion.

• δρόμῳ φέρεσθαι πρός τινα, "to rush toward someone" (Xen. HG 4.8.37), literally "carried (or borne) by running towards someone"

(cf. LSJ φέρω B.I.2)

The feminine form ἰδία (idia) of the adjective ἴδιος functions in Koine Greek to denote possession or relation specific to a female referent. While the term is not inherently gendered in its semantic range—meaning “one’s own,” “private,” or “belonging to oneself”—its grammatical agreement with feminine nouns (e.g., ἡ ἰδία πόλις, “his own city”; τῇ ἰδίᾳ οἰκίᾳ, “her own house”) allows for translation as “her own.” Translation depends on context. And here, bias.

The lexeme appears with feminine referents in domestic, familial, and personal spheres (cf. Titus 2:5, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν), underscoring responsibilities or possessions peculiar to a woman without altering the core meaning of individual or private ownership.

The verb φρύγω (phrýgō) signifies “to roast” or “to parch,” implying a process of drying or heating intensely. The adjective φρύγιος (phrýgios), while primarily known as the ethnonym “Phrygian,” also carries the adjectival meaning “dry” or “parched,” reflecting the semantic field of the verb. This dual usage suggests an etymological connection whereby the ethnonym Φρύγιος may derive from or be cognate with the term denoting dryness or heat, possibly referencing the arid climate of the Phrygian region or a characteristic associated with its inhabitants.

The name Παμφυλία is traditionally analyzed as composed of two Greek elements:

• πᾶν / παμ- meaning “all” or “every”

• φυλή meaning “tribe” or “people”

Hence, Παμφυλία can be literally translated as “land of all tribes” or “of all peoples,” reflecting its historical reputation as a region inhabited by a mixture of different ethnic groups or tribes.

The plausible connection between Λιβύη (Libyē) and λίψ (lips), λίψ, λιβός (genitive): In ancient Greek, this refers to the southwest wind, a hot, dry wind blowing from the Libyan region. It is associated with arid, southern weather, and thus metaphorically with Libya as a hot, dry land.

The participle ἐπιδημοῦντες means “those staying/living temporarily,” usually foreigners or sojourners residing in a place that is not their permanent home. (cf. sense III in LSJ)

The Greek word ῥώμη means: strength, might, force, vigor

Ῥώμη (Rhōmē) is also the Greek name for the city of Rome, ancient Greek speakers no doubt noticed the similarity connecting Rome and strength.

The term Arab (Hebrew ערב, ʿArab) appears in biblical and extra-biblical sources as a proper name designating a people and region east of Israel, traditionally associated with the desert steppes of North Arabia. Etymologically, it is linked to the root ערב (ʿārav), meaning "to grow dark," "to mix/mingle," or "to be evening," and by extension, figuratively, “sterility” or a barren land, reflecting the desert environment of the Arabian Peninsula (Brown-Driver-Briggs; Strong’s #6152, #6150). Note also עָרֹב arob plague of stinging flies, a.k.a. blood sucking mosquitos (Strong's #6157) and עֹרֵב oreb raven.

This root also connects to "place of sunset" the “evening” or “west,” (See מַעֲרָב ma`arab west, west side, setting, Strong's #4628)

The stereotype of the Κρῆτες (Cretans) in ancient Greek literature is encapsulated in the proverb ὁ Κρὴς τὸν πόντον ἀγνοεῖ (“the Cretan ignores the sea”), which implies that Cretans feign ignorance or pretend unawareness, particularly regarding maritime matters. This proverbial expression reflects a broader cultural image of Cretans as cunning or deceptive, prone to dissimulation and slyness. Such portrayals appear in various classical sources and suggest an ambivalent perception by mainland Greeks, often attributing to Cretans a reputation for craftiness and occasional mendacity. This stereotype, while possibly grounded in ethnographic observation, functions as a literary trope emblematic of Cretan character in Greek tradition.

Classical authors like Aristotle noted Cretans as somewhat quarrelsome and untrustworthy, while Euripides and others sometimes depicted them as cunning or sly.

"One from out of themselves, their own prophet of themselves, said, Cretans, ever liars, evil wild beasts, inactive bellies." (Titus 1:12 RBT)

On προφητεύσουσιν (Acts 2:18; Joel 2:28 LXX): From προφητεύω (prophēteuō), Doric προφᾱτεύω, fut. -εύσω, aor. 1 ἐπροφήτευσα, “to act as a προφήτης” — in classical usage, an interpreter or spokesman for a deity, not limited to foretelling the future (Pind. Pyth. fr. 150; Eur. Ion 369, 413).

In the Septuagint it renders the Hebrew passive Niphal נבא (nāvāʾ), “to prophesy". Thus προφητεύσουσιν may be glossed more precisely as “they will serve as prophets” or “they will act as God’s spokespeople,” rather than merely “predict the future.”

Cf. נבאו – When the Word Speaks You: The Aonic Nature of Hebrew Prophecy in the Niphal

Acts 2:23 – The authoritative reading, supported by the earliest and most reliable witnesses (𝔓^74, א, A, B, C, D, and followed by critical editions such as Nestle-Aland 28, Westcott-Hort, and Tischendorf), reads:

διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,

without the participle λαβόντες.

Hacking to "clarify"

The addition of λαβόντες (“having received” or “taken”) appears in later Byzantine and ecclesiastical traditions (e.g., Textus Receptus, Majority Text, Greek Orthodox), likely as a "clarifying gloss" to emphasize human agency in the reception of the delivered one.

Its omission in the earlier text preserves the more abrupt and rhetorically forceful structure, directly connecting προσπήξαντες ("having affixed") with ἀνείλατε ("you killed/took up"). The singular χειρὸς is also the preferred reading over the plural χειρῶν, aligning more closely with the formal usage of agency in instrumental expressions.

Grammar Lesson: λέγει εἰς — Literal Syntax and Meaning

1. Verb and Preposition: Structural Overview

• λέγει — 3rd person singular present active indicative of λέγω, “to say,” “to speak.”

• εἰς — Preposition governing the accusative himself, meaning “into”, with a directional or goal-oriented force.
  ❖ Thus, λέγει εἰς = “he/she is speaking into himself”.

2. Clarifying What It Is Not

a) Not “to someone”

• λέγει πρός + accusative or λέγει + dative conveys “speaks to” or “says to/toward.”

  • e.g. λέγει πρός τὸν ἄνδρα — “he speaks to the man”

  • e.g. λέγει αὐτῷ — “he says to him”

b) Not “concerning/about”

• λέγει περί + genitive expresses “speaks about / concerning/ around”

  • e.g. λέγει περὶ τοῦ νόμου — “he speaks about the law”

c) Not timeless, participial, or idiomatic

• Expressions like “he who says to” or “says concerning” require participles or different constructions (e.g., ὁ λέγων πρός or λέγει περὶ). The renderings "he says" are akin to participle verbs are just a crafty way to evade the present tense indicative, which, if the author meant to quote past history, he would have written in a past tense, "he said".

3. Straight Reading of λέγει εἰς

The preposition εἰς retains its directional, spatial meaning:

“into,” “toward the interior of,” “into the midst of.”

Therefore, λέγει εἰς literally describes speech directed into something — whether physically, conceptually, or metaphorically envisioned as a space.

4. Notes on Usage

While λέγει εἰς does occur in Koine and Hellenistic texts — often under Semitic influence — its literal grammatical force remains consistent with εἰς as expressing movement into or toward. It does not mean "to" in the same way as πρός or the dative do.

5. Conclusion

λέγει εἰς should be understood, at the level of strict grammar, as:

“he is speaking into…”,
retaining the directional force of εἰς and the present-tense aspect of λέγει.

This reading resists the smoothing or interpretive glosses common in idiomatic translations.

The verb ἐτάφη (aorist passive of θάπτω) is commonly translated as “was buried,” but its semantic range in Classical and Hellenistic Greek includes the full spectrum of funerary rites, not merely interment. In Greek cultural and religious practice, θάπτειν refers to the proper ritual treatment of the dead—laying out the body, public mourning, procession, interment or cremation, and tomb offerings. Thus, ἐτάφη is more precisely rendered “was given funeral rites”, indicating not just physical burial but the socially and ritually sanctioned honor of the deceased (cf. Il. 21.323; Od. 11.52; Soph. Antigone). Failure to receive such rites was considered a profound dishonor.

The phrase ἐπὶ τὸ αὐτό (“upon the same/self”) appears in the early and some critical editions of the Greek New Testament (e.g., Nestle 1904, Westcott and Hort 1881, NA27, UBS4), indicating the daily addition of those being saved to the same self.

More Hacking

However, later manuscripts, particularly those of the Byzantine tradition, omit this phrase and instead read τῇ ἐκκλησίᾳ (“to the church/assembly”), thereby explicitly removing and adding words. Other manuscripts delete the phrase altogether. These variations reflect both scribal hacking—additions, deletions, and substitutions—and theological skewing introduced over time to undergird the institutional identity and authority of "the church."