Acts 5:30

5:30 The God of our forefathers ¹  raised up Jesus, whom you seized and killed by hanging him on a tree. ² 

Acts 7:32

7:32 ‘I am the God of your forefathers, ³  the God of Abraham, Isaac, ⁴  and Jacob.’ ⁵  Moses began to tremble and did not dare to look more closely. ⁶ 

Acts 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁷  the God of our forefathers, ⁸  has glorified ⁹  his servant ¹⁰  Jesus, whom you handed over and rejected ¹¹  in the presence of Pilate after he had decided ¹²  to release him.

Acts 7:38

7:38 This is the man who was in the congregation ¹³  in the wilderness ¹⁴  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹⁵  and he ¹⁶  received living oracles ¹⁷  to give to you. ¹⁸ 

Acts 7:45

7:45 Our ¹⁹  ancestors ²⁰  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ²¹  until the time ²²  of David.

Acts 22:14

22:14 Then he said, ‘The God of our ancestors ²³  has already chosen ²⁴  you to know his will, to see ²⁵  the Righteous One, ²⁶  and to hear a command ²⁷  from his mouth,

[5:30]  ¹ tn Or “ancestors”; Grk “fathers.”

[5:30]  ² tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[7:32]  ³ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁴ 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]  ⁵ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁶ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[3:13]  ⁵ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁶ tn Or “ancestors”; Grk “fathers.”

[3:13]  ⁷ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁸ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁹ tn Or “denied,” “disowned.”

[3:13]  ¹⁰ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[7:38]  ⁷ 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]  ⁸ tn Or “desert.”

[7:38]  ⁹ tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁰ 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]  ¹¹ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹² 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.

[7:45]  ⁹ 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]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹² tn Grk “In those days.”

[22:14]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[22:14]  ¹² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹³ tn Grk “and to see.” This 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.

[22:14]  ¹⁴ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁵ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”