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Acts 6:5

Context
6:5 The 1  proposal pleased the entire group, so 2  they chose Stephen, a man full of faith and of the Holy Spirit, with 3  Philip, 4  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 5  from Antioch. 6 

Acts 6:8

Context
Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 7  among the people.

Acts 6:15--7:53

Context
6:15 All 8  who were sitting in the council 9  looked intently at Stephen 10  and saw his face was like the face of an angel. 11 

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” 12  7:2 So he replied, 13  “Brothers and fathers, listen to me. The God of glory appeared to our forefather 14  Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ 15  7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 16  made him move 17  to this country where you now live. 7:5 He 18  did not give any of it to him for an inheritance, 19  not even a foot of ground, 20  yet God 21  promised to give it to him as his possession, and to his descendants after him, 22  even though Abraham 23  as yet had no child. 7:6 But God spoke as follows: ‘Your 24  descendants will be foreigners 25  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 26  7:7 But I will punish 27  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 28  and worship 29  me in this place.’ 30  7:8 Then God 31  gave Abraham 32  the covenant 33  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 34  and Isaac became the father of 35  Jacob, and Jacob of the twelve patriarchs. 36  7:9 The 37  patriarchs, because they were jealous of Joseph, sold 38  him into Egypt. But 39  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made 40  him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 41  Egypt and Canaan, causing 42  great suffering, and our 43  ancestors 44  could not find food. 7:12 So when Jacob heard that there was grain 45  in Egypt, he sent our ancestors 46  there 47  the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 48  became known to Pharaoh. 7:14 So Joseph sent a message 49  and invited 50  his father Jacob and all his relatives to come, seventy-five people 51  in all. 7:15 So Jacob went down to Egypt and died there, 52  along with our ancestors, 53  7:16 and their bones 54  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 55  from the sons of Hamor in Shechem.

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, 56  the people increased greatly in number 57  in Egypt, 7:18 until another king who did not know about 58  Joseph ruled 59  over Egypt. 60  7:19 This was the one who exploited 61  our people 62  and was cruel to our ancestors, 63  forcing them to abandon 64  their infants so they would die. 65  7:20 At that time Moses was born, and he was beautiful 66  to God. For 67  three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 68  Pharaoh’s daughter adopted 69  him and brought him up 70  as her own son. 7:22 So Moses was trained 71  in all the wisdom of the Egyptians and was powerful 72  in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 73  to visit his fellow countrymen 74  the Israelites. 75  7:24 When 76  he saw one of them being hurt unfairly, 77  Moses 78  came to his defense 79  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 80  would understand that God was delivering them 81  through him, 82  but they did not understand. 83  7:26 The next day Moses 84  saw two men 85  fighting, and tried to make peace between 86  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 87  Moses 88  aside, saying, ‘Who made 89  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? 90  7:29 When the man said this, 91  Moses fled and became a foreigner 92  in the land of Midian, where he became the father of two sons.

7:30 “After 93  forty years had passed, an angel appeared to him in the desert 94  of Mount Sinai, in the flame of a burning bush. 95  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, 7:32I am the God of your forefathers, 96  the God of Abraham, Isaac, 97  and Jacob.’ 98  Moses began to tremble and did not dare to look more closely. 99  7:33 But the Lord said to him,Take the sandals off your feet, for the place where you are standing is holy ground. 100  7:34 I have certainly seen the suffering 101  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 102  Now 103  come, I will send you to Egypt.’ 104  7:35 This same 105  Moses they had rejected, saying, ‘Who made you a ruler and judge? 106  God sent as both ruler and deliverer 107  through the hand of the angel 108  who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 109  in the land of Egypt, 110  at 111  the Red Sea, and in the wilderness 112  for forty years. 7:37 This is the Moses who said to the Israelites, 113 God will raise up for you a prophet like me from among your brothers.’ 114  7:38 This is the man who was in the congregation 115  in the wilderness 116  with the angel who spoke to him at Mount Sinai, and with our ancestors, 117  and he 118  received living oracles 119  to give to you. 120  7:39 Our 121  ancestors 122  were unwilling to obey 123  him, but pushed him aside 124  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 125  – we do not know what has happened to him! 126  7:41 At 127  that time 128  they made an idol in the form of a calf, 129  brought 130  a sacrifice to the idol, and began rejoicing 131  in the works of their hands. 132  7:42 But God turned away from them and gave them over 133  to worship the host 134  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 135  forty years in the wilderness, was it, 136  house of Israel? 7:43 But you took along the tabernacle 137  of Moloch 138  and the star of the 139  god Rephan, 140  the images you made to worship, but I will deport 141  you beyond Babylon.’ 142  7:44 Our ancestors 143  had the tabernacle 144  of testimony in the wilderness, 145  just as God 146  who spoke to Moses ordered him 147  to make it according to the design he had seen. 7:45 Our 148  ancestors 149  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 150  until the time 151  of David. 7:46 He 152  found favor 153  with 154  God and asked that he could 155  find a dwelling place 156  for the house 157  of Jacob. 7:47 But Solomon built a house 158  for him. 7:48 Yet the Most High 159  does not live in houses made by human hands, 160  as the prophet says,

7:49Heaven 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? 161 

7:50 Did my hand 162  not make all these things? 163 

7:51 “You stubborn 164  people, with uncircumcised 165  hearts and ears! 166  You are always resisting the Holy Spirit, like your ancestors 167  did! 7:52 Which of the prophets did your ancestors 168  not persecute? 169  They 170  killed those who foretold long ago the coming of the Righteous One, 171  whose betrayers and murderers you have now become! 172  7:53 You 173  received the law by decrees given by angels, 174  but you did not obey 175  it.” 176 

Philippians 1:14

Context
1:14 and most of the brothers and sisters, 177  having confidence in the Lord 178  because of my imprisonment, now more than ever 179  dare to speak the word 180  fearlessly.

Philippians 1:1

Context
Salutation

1:1 From Paul 181  and Timothy, slaves 182  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, 183  with the overseers 184  and deacons.

Philippians 2:2

Context
2:2 complete my joy and be of the same mind, 185  by having the same love, being united in spirit, 186  and having one purpose.

Philippians 2:2

Context
2:2 complete my joy and be of the same mind, 187  by having the same love, being united in spirit, 188  and having one purpose.

Philippians 2:1

Context
Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, 189  any affection or mercy, 190 

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[6:5]  1 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.

[6:5]  2 tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  3 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  4 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  5 tn Or “a proselyte.”

[6:5]  6 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:8]  7 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[6:15]  8 tn Grk “And all.” 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.

[6:15]  9 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  10 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  11 sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:1]  12 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[7:2]  13 tn Grk “said.”

[7:2]  14 tn Or “ancestor”; Grk “father.”

[7:3]  15 sn A quotation from Gen 12:1.

[7:4]  16 tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  17 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.

[7:5]  18 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.

[7:5]  19 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.

[7:5]  20 tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  21 tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  22 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.

[7:5]  23 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:6]  24 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.

[7:6]  25 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  26 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  27 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, punishAc 7:7 (Gen 15:14).”

[7:7]  28 tn The words “of there” are not in the Greek text, but are implied.

[7:7]  29 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  30 sn An allusion to Exod 3:12.

[7:8]  31 tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  32 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  33 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.

[7:8]  34 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.

[7:8]  35 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.

[7:8]  36 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[7:9]  37 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.

[7:9]  38 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.

[7:9]  39 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.

[7:10]  40 tn Or “appointed.” See Gen 41:41-43.

[7:11]  41 tn Grk “came upon all Egypt.”

[7:11]  42 tn Grk “and,” but logically causal.

[7:11]  43 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.

[7:11]  44 tn Or “forefathers”; Grk “fathers.”

[7:12]  45 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).

[7:12]  46 tn Or “forefathers”; Grk “fathers.”

[7:12]  47 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.

[7:13]  48 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  49 tn The words “a message” are not in the Greek text, but are implied.

[7:14]  50 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  51 tn Grk “souls” (here an idiom for the whole person).

[7:15]  52 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.

[7:15]  53 tn Or “forefathers”; Grk “fathers.”

[7:16]  54 tn “and they.”

[7:16]  55 sn See Gen 49:29-32.

[7:17]  56 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.

[7:17]  57 tn Grk “the people increased and multiplied.”

[7:18]  58 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).

[7:18]  59 tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  60 sn A quotation from Exod 1:8.

[7:19]  61 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.”

[7:19]  62 tn Or “race.”

[7:19]  63 tn Or “forefathers”; Grk “fathers.”

[7:19]  64 tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  65 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).

[7:20]  66 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).

[7:20]  67 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”).

[7:21]  68 tn Or “exposed” (see v. 19).

[7:21]  69 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.

[7:21]  70 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  71 tn Or “instructed.”

[7:22]  72 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  73 tn Grk “heart.”

[7:23]  74 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  75 tn Grk “the sons of Israel.”

[7:24]  76 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.

[7:24]  77 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.

[7:24]  78 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  79 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  80 tn Grk “his brothers.”

[7:25]  81 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  82 tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  83 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.

[7:26]  84 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  85 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  86 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  87 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  88 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  89 tn Or “appointed.”

[7:28]  90 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:29]  91 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.

[7:29]  92 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.

[7:30]  93 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.

[7:30]  94 tn Or “wilderness.”

[7:30]  95 sn An allusion to Exod 3:2.

[7:32]  96 tn Or “ancestors”; Grk “fathers.”

[7:32]  97 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.

[7:32]  98 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  99 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  100 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.

[7:34]  101 tn Or “mistreatment.”

[7:34]  102 tn Or “to set them free.”

[7:34]  103 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.

[7:34]  104 sn A quotation from Exod 3:7-8, 10.

[7:35]  105 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).

[7:35]  106 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.

[7:35]  107 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  108 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).

[7:36]  109 tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  110 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  111 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.

[7:36]  112 tn Or “desert.”

[7:37]  113 tn Grk “to the sons of Israel.”

[7:37]  114 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:38]  115 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.

[7:38]  116 tn Or “desert.”

[7:38]  117 tn Or “forefathers”; Grk “fathers.”

[7:38]  118 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.

[7:38]  119 tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  120 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.

[7:39]  121 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.

[7:39]  122 tn Or “forefathers”; Grk “fathers.”

[7:39]  123 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.

[7:39]  124 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:40]  125 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  126 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.

[7:41]  127 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.

[7:41]  128 tn Grk “In those days.”

[7:41]  129 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.

[7:41]  130 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.

[7:41]  131 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  132 tn Or “in what they had done.”

[7:42]  133 sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  134 tn Or “stars.”

[7:42]  135 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  136 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  137 tn Or “tent.”

[7:43]  138 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  139 tc ‡ Most mss, including several important ones (Ì74 א A C E Ψ 33 1739 Ï h p vg syh mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig syp sa Irlat Or is difficult to explain if it is not the original wording here. NA27 has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  140 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  141 tn Or “I will make you move.”

[7:43]  142 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:44]  143 tn Or “forefathers”; Grk “fathers.”

[7:44]  144 tn Or “tent.”

[7:44]  145 tn Or “desert.”

[7:44]  146 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  147 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.

[7:45]  148 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.

[7:45]  149 tn Or “forefathers”; Grk “fathers.”

[7:45]  150 tn Or “forefathers”; Grk “fathers.”

[7:45]  151 tn Grk “In those days.”

[7:46]  152 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.

[7:46]  153 tn Or “grace.”

[7:46]  154 tn Grk “before,” “in the presence of.”

[7:46]  155 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”).

[7:46]  156 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  157 tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א2 A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì74 א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[7:47]  158 sn See 1 Kgs 8:1-21.

[7:48]  159 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  160 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).

[7:49]  161 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:50]  162 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

[7:50]  163 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

[7:51]  164 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  165 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.

[7:51]  166 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  167 tn Or “forefathers”; Grk “fathers.”

[7:52]  168 tn Or “forefathers”; Grk “fathers.”

[7:52]  169 sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  170 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.

[7:52]  171 sn The Righteous One is a reference to Jesus Christ.

[7:52]  172 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).

[7:53]  173 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.

[7:53]  174 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.

[7:53]  175 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[7:53]  176 tn Or “did not obey it.”

[1:14]  177 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  178 tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  179 tn Grk “even more so.”

[1:14]  180 tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì46 D2 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[1:1]  181 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  182 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  183 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  184 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[2:2]  185 tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  186 tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:2]  187 tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  188 tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:1]  189 tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  190 tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.



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