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the Holy Spirit filled the whole house where they were sitting

What was the original Greek word for 'house'?

Could it be referring to the House of the Lord rather than a home dwelling? It seems to me that it would make sense as it was in the morning time (prayer) and the occurrence of so many people (over 3000) from different parts would be gathered for Pentecost.

Do you know what the original Greek meaning in Acts 2:2 for 'House'. My lecturer seems to think it refers to a home dwelling.

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Textus Receptus (Estienne, 1550):

καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι

Nestle-Aland 28th edition:

καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι

The Greek phrase translated into English as "the house" is τὸν οἶκον, the lemma of which is ὁ οἶκος. It is a word which is commonly translated into English translations as "house." In the King James Version, it is translated as "house" or some form thereof (e.g., house, home, household) in essentially every occurrence.

Lexically, there's no reason to believe that it wasn't just a typical house.

Heinrich Meyer wrote,

οἶκον] is not arbitrarily and against N. T. usage to be limited to the room (Valckenaer), but is to be understood of a private house, and, indeed, most probably of the same house, which is already known from Acts 1:13; Acts 1:15 as the meeting-place of the disciples of Jesus. Whether it was the very house in which Jesus partook of the last supper (Mark 14:12 ff.), as Ewald conjectures, cannot he determined. If Luke had meant the temple, as, after the older commentators, Morus, Heinrichs, Olshausen, Baumgarten, also Wieseler, p. 18, and Lange, Apost. Zeitalt. II. p. 14, assume, he must have named it; the reader could not have guessed it. For

(1) it is by no means necessary that we should think of the assembly on the first day of Pentecost and at the time of prayer just as in the temple. On the contrary, Acts 2:1 describes the circle of those met together as closed and in a manner separatist; hence a place in the temple could neither be wished for by them nor granted to them. Nor is the opinion, that it was the temple, to be established from Luke 24:53, where the mode of expression is popular.

(2) The supposition that they were assembled in the temple is not required by the great multitude of those that flocked together (Acts 2:6). The private house may have been in the neighbourhood of the temple; but not even this supposition is necessary, considering the miraculous character of the occurrence.

(3) It is true that, according to Joseph. Antt. viii. 3. 2, the principal building of the temple had thirty halls built around it, which he calls οἴκους; but could Luke suppose Theophilus possessed of this special knowledge? “But,” it is said,

(4) “the solemn inauguration of the church of Christ then presents itself with imposing effect in the sanctuary of the old covenant,” Olshausen; “the new spiritual temple must have … proceeded from the envelope of the old temple,” Lange. But this locality would need first to be proved! If this inauguration did not take place in the temple, with the same warrant there might be seen in this an equally imposing indication of the entire severance of the new theocracy from the old. Yet Luke has indicated neither the one nor the other idea, and it is not till Acts 2:44 that the visit to the temple emerges in his narrative.

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