4:11 The Lord said to him, “Who gave 3 a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? 4
7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, 53 the people increased greatly in number 54 in Egypt, 7:18 until another king who did not know about 55 Joseph ruled 56 over Egypt. 57 7:19 This was the one who exploited 58 our people 59 and was cruel to our ancestors, 60 forcing them to abandon 61 their infants so they would die. 62 7:20 At that time Moses was born, and he was beautiful 63 to God. For 64 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 65 Pharaoh’s daughter adopted 66 him and brought him up 67 as her own son. 7:22 So Moses was trained 68 in all the wisdom of the Egyptians and was powerful 69 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 70 to visit his fellow countrymen 71 the Israelites. 72 7:24 When 73 he saw one of them being hurt unfairly, 74 Moses 75 came to his defense 76 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 77 would understand that God was delivering them 78 through him, 79 but they did not understand. 80 7:26 The next day Moses 81 saw two men 82 fighting, and tried to make peace between 83 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 84 Moses 85 aside, saying, ‘Who made 86 you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ 87 7:29 When the man said this, 88 Moses fled and became a foreigner 89 in the land of Midian, where he became the father of two sons.
7:30 “After 90 forty years had passed, an angel appeared to him in the desert 91 of Mount Sinai, in the flame of a burning bush. 92 7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, 93 the God of Abraham, Isaac, 94 and Jacob.’ 95 Moses began to tremble and did not dare to look more closely. 96 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 97 7:34 I have certainly seen the suffering 98 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 99 Now 100 come, I will send you to Egypt.’ 101 7:35 This same 102 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 103 God sent as both ruler and deliverer 104 through the hand of the angel 105 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 106 in the land of Egypt, 107 at 108 the Red Sea, and in the wilderness 109 for forty years. 7:37 This is the Moses who said to the Israelites, 110 ‘God will raise up for you a prophet like me from among your brothers.’ 111 7:38 This is the man who was in the congregation 112 in the wilderness 113 with the angel who spoke to him at Mount Sinai, and with our ancestors, 114 and he 115 received living oracles 116 to give to you. 117 7:39 Our 118 ancestors 119 were unwilling to obey 120 him, but pushed him aside 121 and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt 122 – we do not know what has happened to him!’ 123 7:41 At 124 that time 125 they made an idol in the form of a calf, 126 brought 127 a sacrifice to the idol, and began rejoicing 128 in the works of their hands. 129 7:42 But God turned away from them and gave them over 130 to worship the host 131 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 132 forty years in the wilderness, was it, 133 house of Israel? 7:43 But you took along the tabernacle 134 of Moloch 135 and the star of the 136 god Rephan, 137 the images you made to worship, but I will deport 138 you beyond Babylon.’ 139 7:44 Our ancestors 140 had the tabernacle 141 of testimony in the wilderness, 142 just as God 143 who spoke to Moses ordered him 144 to make it according to the design he had seen. 7:45 Our 145 ancestors 146 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 147 until the time 148 of David. 7:46 He 149 found favor 150 with 151 God and asked that he could 152 find a dwelling place 153 for the house 154 of Jacob. 7:47 But Solomon built a house 155 for him. 7:48 Yet the Most High 156 does not live in houses made by human hands, 157 as the prophet says,
7:49 ‘Heaven is my throne,
and earth is the footstool for my feet.
What kind of house will you build for me, says the Lord,
or what is my resting place? 158
7:50 Did my hand 159 not make all these things?’ 160
7:51 “You stubborn 161 people, with uncircumcised 162 hearts and ears! 163 You are always resisting the Holy Spirit, like your ancestors 164 did! 7:52 Which of the prophets did your ancestors 165 not persecute? 166 They 167 killed those who foretold long ago the coming of the Righteous One, 168 whose betrayers and murderers you have now become! 169 7:53 You 170 received the law by decrees given by angels, 171 but you did not obey 172 it.” 173
26:1 So Agrippa 178 said to Paul, “You have permission 179 to speak for yourself.” Then Paul held out his hand 180 and began his defense: 181
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 182 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 183 familiar with all the customs and controversial issues 184 of the Jews. Therefore I ask 185 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 186 from my youth, spending my life from the beginning among my own people 187 and in Jerusalem. 188 26:5 They know, 189 because they have known 190 me from time past, 191 if they are willing to testify, that according to the strictest party 192 of our religion, I lived as a Pharisee. 193 26:6 And now I stand here on trial 194 because of my hope in the promise made by God to our ancestors, 195 26:7 a promise 196 that our twelve tribes hope to attain as they earnestly serve God 197 night and day. Concerning this hope the Jews are accusing me, 198 Your Majesty! 199 26:8 Why do you people 200 think 201 it is unbelievable 202 that 203 God raises the dead? 26:9 Of course, 204 I myself was convinced 205 that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received 206 from the chief priests, but I also cast my vote 207 against them when they were sentenced to death. 208 26:11 I punished 209 them often in all the synagogues 210 and tried to force 211 them to blaspheme. Because I was so furiously enraged 212 at them, I went to persecute 213 them even in foreign cities.
26:12 “While doing this very thing, 214 as I was going 215 to Damascus with authority and complete power 216 from the chief priests, 26:13 about noon along the road, Your Majesty, 217 I saw a light from heaven, 218 brighter than the sun, shining everywhere around 219 me and those traveling with me. 26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, 220 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 221 by kicking against the goads.’ 222 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 223 ‘I am Jesus whom you are persecuting. 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance 224 as a servant and witness 225 to the things 226 you have seen 227 and to the things in which I will appear to you. 26:17 I will rescue 228 you from your own people 229 and from the Gentiles, to whom 230 I am sending you 26:18 to open their eyes so that they turn 231 from darkness to light and from the power 232 of Satan to God, so that they may receive forgiveness of sins and a share 233 among those who are sanctified by faith in me.’
26:19 “Therefore, King Agrippa, 234 I was not disobedient 235 to the heavenly 236 vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 237 and to the Gentiles, that they should repent and turn to God, 238 performing deeds consistent with 239 repentance. 26:21 For this reason the Jews seized me in the temple courts 240 and were trying to kill me. 26:22 I have experienced 241 help from God to this day, and so I stand testifying to both small and great, saying nothing except 242 what the prophets and Moses said 243 was going to happen: 26:23 that 244 the Christ 245 was to suffer and be the first to rise from the dead, to proclaim light both to our people 246 and to the Gentiles.” 247
26:24 As Paul 248 was saying these things in his defense, Festus 249 exclaimed loudly, “You have lost your mind, 250 Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 251 “I have not lost my mind, most excellent Festus, 252 but am speaking 253 true and rational 254 words. 26:26 For the king knows about these things, and I am speaking freely 255 to him, 256 because I cannot believe 257 that any of these things has escaped his notice, 258 for this was not done in a corner. 259 26:27 Do you believe the prophets, 260 King Agrippa? 261 I know that you believe.” 26:28 Agrippa 262 said to Paul, “In such a short time are you persuading me to become a Christian?” 263 26:29 Paul replied, “I pray to God that whether in a short or a long time 264 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 265
26:30 So the king got up, and with him the governor and Bernice and those sitting with them, 26:31 and as they were leaving they said to one another, 266 “This man is not doing anything deserving 267 death or imprisonment.” 26:32 Agrippa 268 said to Festus, 269 “This man could have been released 270 if he had not appealed to Caesar.” 271
1 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
2 tn Grk “and wisdom.”
3 tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”
4 sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the
5 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
6 tn Grk “Spirit, said to them.”
7 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
8 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
9 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
10 tn Grk “said.”
11 tn Or “ancestor”; Grk “father.”
12 sn A quotation from Gen 12:1.
13 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
14 tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.
15 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
16 tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.
17 tn Grk “a step of a foot” (cf. Deut 2:5).
18 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
19 sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.
20 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
21 tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.
22 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
23 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
24 tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”
25 tn The words “of there” are not in the Greek text, but are implied.
26 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
27 sn An allusion to Exod 3:12.
28 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
29 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
30 sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.
31 tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.
32 tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.
33 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
34 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
35 tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.
36 tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.
37 tn Or “appointed.” See Gen 41:41-43.
38 tn Grk “came upon all Egypt.”
39 tn Grk “and,” but logically causal.
40 sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.
41 tn Or “forefathers”; Grk “fathers.”
42 tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).
43 tn Or “forefathers”; Grk “fathers.”
44 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
45 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
46 tn The words “a message” are not in the Greek text, but are implied.
47 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
48 tn Grk “souls” (here an idiom for the whole person).
49 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
50 tn Or “forefathers”; Grk “fathers.”
51 tn “and they.”
52 sn See Gen 49:29-32.
53 tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.
54 tn Grk “the people increased and multiplied.”
55 tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).
56 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
57 sn A quotation from Exod 1:8.
58 tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”
59 tn Or “race.”
60 tn Or “forefathers”; Grk “fathers.”
61 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
62 tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).
63 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).
64 tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).
65 tn Or “exposed” (see v. 19).
66 tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.
67 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
68 tn Or “instructed.”
69 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
70 tn Grk “heart.”
71 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
72 tn Grk “the sons of Israel.”
73 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
74 tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.
75 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
76 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
77 tn Grk “his brothers.”
78 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
79 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
80 sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.
81 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
82 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
83 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
84 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
85 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
86 tn Or “appointed.”
87 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
88 tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.
89 tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.
90 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.
91 tn Or “wilderness.”
92 sn An allusion to Exod 3:2.
93 tn Or “ancestors”; Grk “fathers.”
94 tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
95 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
96 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
97 sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.
98 tn Or “mistreatment.”
99 tn Or “to set them free.”
100 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
101 sn A quotation from Exod 3:7-8, 10.
102 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
103 sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
104 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
105 tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
106 tn Here the context indicates the miraculous nature of the signs mentioned.
107 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
108 tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
109 tn Or “desert.”
110 tn Grk “to the sons of Israel.”
111 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
112 tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.
113 tn Or “desert.”
114 tn Or “forefathers”; Grk “fathers.”
115 tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.
116 tn Or “messages.” This is an allusion to the law given to Moses.
117 tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì74 א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.
118 tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.
119 tn Or “forefathers”; Grk “fathers.”
120 sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.
121 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
122 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
123 sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.
124 tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
125 tn Grk “In those days.”
126 tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.
127 tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
128 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
129 tn Or “in what they had done.”
130 sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
131 tn Or “stars.”
132 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
133 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
134 tn Or “tent.”
135 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
136 tc ‡ Most
137 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
138 tn Or “I will make you move.”
139 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
140 tn Or “forefathers”; Grk “fathers.”
141 tn Or “tent.”
142 tn Or “desert.”
143 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
144 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
145 tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
146 tn Or “forefathers”; Grk “fathers.”
147 tn Or “forefathers”; Grk “fathers.”
148 tn Grk “In those days.”
149 tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.
150 tn Or “grace.”
151 tn Grk “before,” “in the presence of.”
152 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).
153 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
154 tc Some
155 sn See 1 Kgs 8:1-21.
156 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
157 sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).
158 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
159 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
160 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
161 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
162 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
163 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
164 tn Or “forefathers”; Grk “fathers.”
165 tn Or “forefathers”; Grk “fathers.”
166 sn Which…persecute. The rhetorical question suggests they persecuted them all.
167 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
168 sn The Righteous One is a reference to Jesus Christ.
169 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
170 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
171 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
172 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
173 tn Or “did not obey it.”
174 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
175 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
176 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
177 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
178 sn See the note on King Agrippa in 25:13.
179 tn Grk “It is permitted for you.”
180 tn Or “extended his hand” (a speaker’s gesture).
181 tn Or “and began to speak in his own defense.”
182 sn See the note on King Agrippa in 25:13.
183 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
184 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”
185 tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”
186 tn Grk “my manner of life.”
187 tn Or “nation.”
188 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
189 tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.
190 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
191 tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”
192 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
193 sn See the note on Pharisee in 5:34.
194 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
195 tn Or “forefathers”; Grk “fathers.”
196 tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.
197 tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.
198 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
199 tn Grk “O King!”
200 tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).
201 tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.
202 tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”
203 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
204 tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”
205 tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”
206 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
207 tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”
208 tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
209 tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
210 sn See the note on synagogue in 6:9.
211 tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).
212 tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”
213 tn Or “I pursued them even as far as foreign cities.”
214 tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.
215 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
216 tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”
217 tn Grk “O King.”
218 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
219 tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.
220 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
221 tn Grk “It is hard for you.”
222 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.
223 tn Grk “said.”
224 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
225 sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.
226 tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”
227 tc ‡ Some
228 tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.
229 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
230 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
231 sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.
232 tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)
233 tn Or “and an inheritance.”
234 sn See the note on King Agrippa in 25:13.
235 sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.
236 tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”
237 tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”
238 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
239 tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.
240 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
241 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
242 tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”
243 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
244 tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”
245 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
246 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
247 sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.
248 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
249 sn See the note on Porcius Festus in 24:27.
250 tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”
251 tn Grk “said.”
252 sn See the note on Porcius Festus in 24:27.
253 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
254 tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”
255 tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.
256 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
257 tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).
258 tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”
259 tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.
260 sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.
261 sn See the note on King Agrippa in 25:13.
262 sn See the note on King Agrippa in 25:13.
263 tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.
264 tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”
265 sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”
266 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
267 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”
268 sn See the note on King Agrippa in 25:13.
269 sn See the note on Porcius Festus in 24:27.
270 tn Or “set free.”
271 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).