The sound like the blowing of a violent wind is evidently not isolated to the house. It attracts a crowd upon its occurrence, or possibly as the believers move out into the street and toward the temple. The curious throng, composed of devout Hellenistic Jews from every nation under heaven (compare Deut 2:25), is confused and then astonished (existanto) that each person hears in his or her native language the declaration of God's great deeds. Luke uses existemi very selectively to describe the effect of the miraculous (Lk 2:47; 8:56; 24:22; Acts 8:13; 10:45; 12:16). We find it two times in this account, together with other "amazement" or "confusion" terms (thaumazo, synchyno, diaporeo—vv. 6-7, 12). Clearly, Luke wants us to sense what a strong impact the Pentecost event had on the onlookers. They marvel that by a miracle of speaking or hearing, or both, they can understand Galileans, who were disdained for their indistinct pronunciation with its confused or lost laryngeals and aspirates (Bruce 1990:116).

The crowd's initial reaction shows us that God's powerful saving presence will always astonish us and challenge our current understandings of him and his ways. Turned toward God, our curiosity and surprise will become marveling, an important preparatory step to the believing reception of salvation blessings (Dupont 1979c:54).

People in the crowd enumerate their nationalities and places of origin. They begin with the far eastern border of the Roman Empire (Parthians, Medes and Elamites), move westward through Mesopotamia and Judea (Israel, understood according to its God-given boundaries—Josh 1:4), and then encompass regions of Asia Minor in a circular counterclockwise fashion, commencing with the east: Cappadocia, Pontus and Asia, Phrygia and Pamphylia. The list then notes southern regions of the empire—Egypt and, west of it, the parts of Libya near Cyrene. Rounding out the list is Rome, the Empire's center, and two geographical extremities: the islands of the sea, represented by Cretans, and the desert places, represented by Arabs (compare Ezek. 30:5).

Each in his or her own language hears of the wonders—the great deeds—of God. Were these wonders the gifts of the Messiah and the outpoured Spirit (see 2:17, 33)?

This multilingual witness coheres with the universal offer of salvation in the church's message and its consequent worldwide mission. It also highlights the church's multicultural character. God affirms people as cultural beings. As many a Bible translator knows, our native language and culture is natural, necessary and welcome to us as the air we breathe. No wonder that when persons receive a Scripture portion in their own language, they rejoice: "God speaks my language!"

The crowd's astonishment progresses from marveling to perplexity. They are trying to figure out the "why" of this miracle, both its cause and its significance. Some admit their inability to come up with an answer but show they are open for one as they wonder aloud, "What does this mean?" Others, for whom much of the speech is gibberish, mock, accusing the believers of being drunk with sweet wine (compare Lk 7:34).

How should we respond to the work of the Spirit in our midst? We must avoid the mockery of the scoffer who explains everything in empirical terms. We must be open to a divinely given explanation. The mixed reaction of the Pentecost crowd also teaches us that the "miraculous is not self-authenticating, nor does it inevitably and uniformly convince. There must also be the preparation of the heart and the proclamation of the message if miracles are to accomplish their full purpose" (Longenecker 1981:273).