The Meaning of Acts 2:17 Explained

Acts 2:17

KJV: And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

YLT: And it shall be in the last days, saith God, I will pour out of My Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams;

Darby: And it shall be in the last days, saith God, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your elders shall dream with dreams;

ASV: And it shall be in the last days, saith God, I will pour forth of my Spirit upon all flesh: And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams:

KJV Reverse Interlinear

And  it shall come to pass  in  the last  days,  saith  God,  I will pour out  of  my  Spirit  upon  all  flesh:  and  your  sons  and  your  daughters  shall prophesy,  and  your  young men  shall see  visions,  and  your  old men  shall dream  dreams: 

What does Acts 2:17 Mean?

Study Notes

last days
A distinction must be observed between "the last days" when the prediction relates to Israel, and the "last days" when the prediction relates to the church 1 Timothy 4:1-3 ; 2 Timothy 3:1-8 ; Hebrews 1:1 ; Hebrews 1:2 ; 1 Peter 1:4 ; 1 Peter 1:5 ; 2 Peter 3:1-9 ; 1 John 2:18 ; 1 John 2:19 ; Judges 1:17-19 . Also distinguish the expression the "last days" (plural) from "the last day" (singular); the latter expression referring to the resurrections and last judgment; John 6:39 ; John 6:40 ; John 6:44 ; John 6:54 ; John 11:24 ; John 12:48 . The "last days" as related to the church began with the advent of Christ Hebrews 1:2 but have especial reference to the time of declension and apostasy at the end of this age; 2 Timothy 3:1 ; 2 Timothy 4:4 . The "last days" as related to Israel are the days of Israel's exaltation and blessing, and are synonymous with the kingdom-age; Isaiah 2:2-4 ; Micah 4:1-7 . They are "last" not with reference to this dispensation, but with reference to the whole of Israel's history.

Context Summary

Acts 2:14-24 - The Outpoured Spirit
The exulting joy of these Spirit-anointed people was accounted for by some through charging them with drunkenness. Peter dismissed the charge as absurd, seeing that the day was yet young. With a readiness that the Spirit had inspired, he declared it to be a partial fulfillment of Joel's prophecy. This is that, Acts 2:16. Alas, we cannot say as much! This might be that; this shall be that-these are all that we can affirm. Shall we ever be able to say, This is that?
In the pre-Christian times the Spirit was given to mountain-top saints, but from Pentecost onward, sons and daughters, old and young, servants and hand-maidens, were to participate in His gracious influences. It is for the democracy of the Church, for the whosoevers who call on the name of the Lord, for the valleys as well as the hills.
Notice that God's determinate counsel and pre-arrangement did not take away the guilt that lay upon the murderers of the Christ. The hands that slew Him were wicked ones, Acts 2:23. But God vindicated Jesus by the Resurrection, which reversed the judgment of men and proved Him the Son of God with power, Romans 1:4. [source]

Chapter Summary: Acts 2

1  The apostles, filled with the Holy Spirit, and speaking various languages,
12  are admired by some, and derided by others;
14  whom Peter disproves;
37  he baptizes a great number who were converted;
41  who afterwards devoutly and charitably converse together;
43  the apostles working many miracles,
46  and God daily increasing his church

Greek Commentary for Acts 2:17

In the last days [εν ταις εσχαταις ημεραις]
Joel does not have precisely these words, but he defines “those days” as being “the day of the Lord” (cf. Isaiah 2:2; Micah 4:1). [source]
I will pour forth [εκχεω]
Future active indicative of εκχεω — ekcheō This future like εδομαι — edomai and πιομαι — piomai is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had εκχευσω — ekcheusō This verb means to pour out. Of my Spirit (απο του πνευματος — apo tou pneumatos). This use of απο — apo (of) is either because of the variety in the manifestations of the Spirit (1 Corinthians 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: “I will pour out my Spirit” without the partitive idea in the lxx. And your daughters Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις — horaseis). Late word for the more common οραμα — horama both from οραω — horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω — enupniaz from ενυπνιος — enupnios Intensive particle γε — ge added to και — kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Of my Spirit [απο του πνευματος]
This use of απο — apo (of) is either because of the variety in the manifestations of the Spirit (1 Corinthians 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: “I will pour out my Spirit” without the partitive idea in the lxx. [source]
And your daughters [και αι τυγατερες μων]
Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις — horaseis). Late word for the more common οραμα — horama both from οραω — horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω — enupniaz from ενυπνιος — enupnios Intensive particle γε — ge added to και — kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Visions [ορασεις]
Late word for the more common οραμα — horama both from οραω — horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. [source]
Dream dreams [ενυπνιοις ενυπνιαστησονται]
Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω — enupniaz from ενυπνιος — enupnios Intensive particle γε — ge added to και — kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Yea and [και γε]
Intensive particle γε — ge added to και — kai (and), an emphatic addition (=Hebrew vegam). [source]
Servants [δουλους]
Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
handmaidens [δουλας]
Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]

Reverse Greek Commentary Search for Acts 2:17

Luke 22:43 There appeared [ὤφθη]
The word most commonly used in the New Testament of seeing visions. See Matthew 17:3; Mark 9:4; Luke 1:11; Luke 22:43; Acts 2:17; Acts 7:35. The kindred noun ὀπτασία , wherever it occurs in the New Testament, means a vision. See Luke 1:2; Luke 24:23, etc. [source]
Acts 10:45 Were amazed [εχεστησαν]
Second aorist active indicative, intransitive, of εχιστημι — existēmi They stood out of themselves. On the Gentiles also (και επι τα ετνη — kai epi ta ethnē). Or, even upon the Gentiles. Was poured out Present perfect passive retained in indirect discourse of εκχεω — ekcheō or εκχυνω — ekchunō old verb, used metaphorically of the Holy Spirit also in Acts 2:17 (from Joel 2:28.), Acts 2:33. [source]
Acts 10:45 Was poured out [εκκεχυται]
Present perfect passive retained in indirect discourse of εκχεω — ekcheō or εκχυνω — ekchunō old verb, used metaphorically of the Holy Spirit also in Acts 2:17 (from Joel 2:28.), Acts 2:33. [source]
Acts 2:33 He hath poured forth [εχεχεεν]
Aorist active indicative of εκχεω — ekcheō the verb used by Joel and quoted by Peter already in Acts 2:17, Acts 2:18. Jesus has fulfilled his promise. This which ye see and hear (τουτο ο υμεις και βλεπετε και ακουετε — touto ho humeis kai blepete kai akouete). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah. [source]
Acts 2:16 This is that which hath been spoken by the prophet Joel [τουτο εστιν το ειρημενον δια του προπητου Ιωηλ]
Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of Joel 2:28-32. Peter‘s mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The power (δυναμις — dunamis) of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in Acts 2:17-21 closely the lxx text of Joel and then applies the passage to the present emergency (Acts 2:22-24). [source]
Acts 2:33 Exalted [υπσωτεις]
First aorist passive participle of υπσοω — hupsoō to lift up. Here both the literal and tropical sense occurs. Cf. John 12:32. The promise of the Holy Spirit (την επαγγελιαν του πνευματος του αγιου — tēn epaggelian tou pneumatos tou hagiou). The promise mentioned in Acts 1:4 and now come true, consisting in the Holy Spirit “from the Father” (παρα του πατρος — para tou patros), sent by the Father and by the Son (John 15:26; John 16:7). See also Galatians 3:14. He hath poured forth Aorist active indicative of εκχεω — ekcheō the verb used by Joel and quoted by Peter already in Acts 2:17, Acts 2:18. Jesus has fulfilled his promise. This which ye see and hear (τουτο ο υμεις και βλεπετε και ακουετε — touto ho humeis kai blepete kai akouete). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah. [source]
Acts 2:39 To you [υμιν]
You Jews. To your descendants, sons and daughters of Acts 2:17. To all that are afar off (πασιν τοις εις μακραν — pāsin tois eis makran The horizon widens and includes the Gentiles. Those “afar off” from the Jews were the heathen (Isaiah 49:1; Isaiah 57:19; Ephesians 2:13, Ephesians 2:17). The rabbis so used it. Shall call First aorist middle subjunctive with αν — an in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches. [source]
Acts 21:9 Virgins which did prophesy [παρτενοι προπητευσαι]
Not necessarily an “order” of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. Acts 19:6) and was put by Paul above the other gifts like tongues (1 Corinthians 14:1-33). The prophecy of Joel (Joel 2:28.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts 2:17). Paul in 1 Corinthians 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1 Corinthians 14:34-40; 1 Timothy 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke 2:36) besides the inspired hymns of Elizabeth (Luke 1:42-45) and of Mary (Luke 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke 8:1-3, for instance) before this incident. [source]
Galatians 3:14 That we might receive, etc. []
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
Ephesians 4:8 Wherefore he saith [διο λεγει]
As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be ο τεος — ho theos (God) or η γραπη — hē graphē (Scripture). But it comes to God after all. See note on Acts 2:17. The quotation is from Psalm 68:18, a Messianic Psalm of victory which Paul adapts and interprets for Christ‘s triumph over death. [source]
2 Timothy 3:1 In the last days [ἐπ ' ἐσχάταις ἡμέραις]
The phrase only here in Pastorals, Acts 2:17, James 5:3. Similar expressions are ἐν καιρῷ ἐσχάτῳ inthe last season, 1 Peter 1:5: ἐπ ' ἐσχάτου τῶν χρόνων atthe last of the times, 1 Peter 1:20: ἐπ ' ἐσχάτου χρόνου atthe last time, Judges 1:18: ἐπ ' ἐσχάτων τῶν ἡμερῶν atthe last of the days, 2 Peter 3:3: ἐν ὑστέροις καιροῖς inthe latter seasons, 1 Timothy 4:1. The times immediately preceding Christ's second appearing are meant. Comp. Hebrews 1:2; James 5:3. [source]
Titus 3:6 Shed [ἐξέχεεν]
Or poured forth. Only here in Pastorals. Most frequent in Revelation. The pouring out of the Spirit is an O.T. metaphor. See Joel 3:1, Joel 3:2, cit. in Acts 2:17, Acts 2:18; Zechariah 12:10. In Paul the verb occurs but once, of shedding blood, Romans 3:15, cit. [source]
1 Peter 1:5 Are guarded [προυρουμενους]
Present (continuous process) passive articular Intermediate agency (δια — dia), the immediate being (εν — en in, by) God‘s power.Unto a salvation Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:5 Unto a salvation [εις σωτηριαν]
Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:5 To be revealed [αποκαλυπτηναι]
First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:5 In the last time [εν καιρωι εσχατωι]
This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 John 2:18 The last hour [ἐσχάτη ὥρα]
The phrase only here in the New Testament. On John's use of ὥρα houras marking a critical season, see John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30; John 8:20; John 11:23, John 11:27; John 16:2, John 16:4, John 16:25, John 16:32. The dominant sense of the expression last days, in the New Testament, is that of a period of suffering and struggle preceding a divine victory. See Acts 2:17; James 5:3; 1 Peter 1:20. Hence the phrase here does not refer to the end of the world, but to the period preceding a crisis in the advance of Christ's kingdom, a changeful and troublous period, marked by the appearance of “many antichrists.” [source]
Jude 1:8 In their dreamings [ενυπνιαζομενοι]
Present middle participle of ενυπνιαζω — enupniazō to dream (from ενυπνιον — enupnion dream, Acts 2:17, from εν — en and υπνος — hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν — miainousin). Present active indicative of μιναινω — minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου — miasmou at nought (ατετουσιν — athetousin). Present active indicative of ατετεω — atheteō to annul. Both κυριοτης — kuriotēs (dominion) and δοχαι — doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Jude 1:8 In like manner [ομοιως]
Like the cities of the plain.These also (και ουτοι — kai houtoi). The false teachers of Judges 1:4.In their dreamings Present middle participle of ενυπνιαζω — enupniazō to dream (from ενυπνιον — enupnion dream, Acts 2:17, from εν — en and υπνος — hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν — miainousin). Present active indicative of μιναινω — minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου — miasmou at nought (ατετουσιν — athetousin). Present active indicative of ατετεω — atheteō to annul. Both κυριοτης — kuriotēs (dominion) and δοχαι — doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Revelation 9:17 In the vision [ἐν τῇ ὁπάσει]
Or “in my vision.” See on Acts 2:17. The reference to sight may be inserted because of I heard in Revelation 9:16. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in Acts 2:17 mean?

And it will be in the last days says - God I will pour out of the Spirit of Me upon all flesh will prophesy the sons of you the daughters young men visions will see elders dreams will dream
Καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις λέγει Θεός ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα προφητεύσουσιν οἱ υἱοὶ ὑμῶν αἱ θυγατέρες νεανίσκοι ὁράσεις ὄψονται πρεσβύτεροι ἐνυπνίοις ἐνυπνιασθήσονται

ἔσται  it  will  be 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἐσχάταις  last 
Parse: Adjective, Dative Feminine Plural
Root: ἔσχατος  
Sense: extreme.
ἡμέραις  days 
Parse: Noun, Dative Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
λέγει  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεός  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐκχεῶ  I  will  pour  out 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: ἐκχέω 
Sense: to pour out, shed forth.
Πνεύματός  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
σάρκα  flesh 
Parse: Noun, Accusative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
προφητεύσουσιν  will  prophesy 
Parse: Verb, Future Indicative Active, 3rd Person Plural
Root: προφητεύω  
Sense: to prophesy, to be a prophet, speak forth by divine inspirations, to predict.
υἱοὶ  sons 
Parse: Noun, Nominative Masculine Plural
Root: υἱός  
Sense: a son.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
θυγατέρες  daughters 
Parse: Noun, Nominative Feminine Plural
Root: θυγάτηρ  
Sense: a daughter.
νεανίσκοι  young  men 
Parse: Noun, Nominative Masculine Plural
Root: νεανίσκος  
Sense: a young man, youth.
ὁράσεις  visions 
Parse: Noun, Accusative Feminine Plural
Root: ὅρασις  
Sense: the act of seeing.
ὄψονται  will  see 
Parse: Verb, Future Indicative Middle, 3rd Person Plural
Root: εἶδον 
Sense: to see with the eyes.
πρεσβύτεροι  elders 
Parse: Adjective, Nominative Masculine Plural, Comparative
Root: πρεσβύτερος  
Sense: elder, of age,.
ἐνυπνίοις  dreams 
Parse: Noun, Dative Neuter Plural
Root: ἐνύπνιον  
Sense: a dream.
ἐνυπνιασθήσονται  will  dream 
Parse: Verb, Future Indicative Passive, 3rd Person Plural
Root: ἐνυπνιάζομαι  
Sense: to dream (divinely suggested) dreams.