نبذة مختصرة : Among early Christian writings, none pays more attention to geography than Luke-Acts;1 both volumes refer extensively to physical locations. The desert provides John the Baptist with the appropriate milieu in which to preach; Jerusalem looms as the inevitable destination of Jesus' extended journey (Luke 9:51-19:44)2 and plays initial host to the postresurrection church;3 Paul undertakes numerous travels throughout Syria, Cyprus, Asia Minor, Greece, and Italy (Acts 13-28). Geographical elements not only provide the narrative backdrop in which the action unfolds but also take center stage in expressing some of the most fundamental themes of the work. In his groundbreaking work, Hans Conzelmann noted how geography serves to articulate Lukan theology.4 Richard Pervo argued that the frequent travel narratives in Acts reflect a standard motif among ancient novelists who wished to provide their readers with tales of adventures In short, the entire work, particularly Acts, can be read as "the record of the geographical spread of the Gospel message by land and by sea."6 Amid the various geographic features that dot the narrative landscape of Luke-Acts, the list of nations in Acts 2 remains an enigma. According to the Acts of the Apostles, when the apostles were gathered in Jerusalem during the celebration of the Jewish festival of Shavuot, referred to in Acts as Pentecost, a thunderous sound and a fiery apparition suddenly appeared before them. Empowered by the Holy Spirit, each began to speak in other languages. Persons witnessing the event were astounded and amazed that they heard the apostles speaking in the native language of each. To underscore the linguistic diversity present in the crowd, the speakers ticked off the regions from which they had come: Parthia, Media, Elam, Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, parts of Libya belonging to Cyrene, Rome, Crete, and Arabia. Any interpretation of the Pentecost story and the list in particular must confront a legion of questions.7 As C. K. Barrett noted, "The list of nations, including both countries and races, presents several problems and has never been satisfactorily explained. "8 The present study attempts to fill this void. I hope to show that the list of nations in Acts 2 echoes similar lists from this period that celebrated Rome's position as ruler over the inhabited world. Acts adopts this well-known rhetorical tool to advance its own theological claims regarding Jesus and the church. The list of nations stands as one part of a larger narrative strategy that responds to Rome's claim of universal authority and declares that the true empire belongs not to Caesar but to Jesus, who as Lord and Savior reigns over all people. Placing the list of nations within the context of Roman political propaganda invites us to reexamine the purpose of Luke-Acts. Through the list of nations and the critique of Roman imperial ideology, Luke-Acts provides its audience with a stronger sense of who they are as Christians and a proper understanding of their relation to the Roman world. I To begin, we should place the verses under examination within their narrative context. The book of Acts opens with Jesus' final pre-ascension commission to his apostles: they are to be his witnesses to the end of the earth (1:8). Once the ranks of the apostles have been replenished, with Matthias replacing the disgraced Judas, the author turns his attention to the event that marks the transition from the time of Jesus to the time of the church.9 A little more than a week after Jesus had ascended into heaven, the festival of Pentecost arrived. Unexpectedly and suddenly, all the disciples who had gathered together were filled with the Holy Spirit and began to speak in foreign tongues.10 Also present at this event were pious Jews (...) from every nation under heaven (2:5).11 As the group broke into its linguistic display, the astonished observers wondered how these Galileans could each be speaking in a language not their own. …
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