Discovery BoxActs 6:8--8:1
Context6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 1 among the people. 6:9 But some men from the Synagogue 2 of the Freedmen (as it was called), 3 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 4 stood up and argued with Stephen. 6:10 Yet 5 they were not able to resist 6 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 7 some men to say, “We have heard this man 8 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 9 elders, and the experts in the law; 10 then they approached Stephen, 11 seized him, and brought him before the council. 12 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 13 and the law. 14 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 15 that Moses handed down to us.” 6:15 All 16 who were sitting in the council 17 looked intently at Stephen 18 and saw his face was like the face of an angel. 19
7:1 Then the high priest said, “Are these things true?” 20 7:2 So he replied, 21 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 22 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.’ 23 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 24 made him move 25 to this country where you now live. 7:5 He 26 did not give any of it to him for an inheritance, 27 not even a foot of ground, 28 yet God 29 promised to give it to him as his possession, and to his descendants after him, 30 even though Abraham 31 as yet had no child. 7:6 But God spoke as follows: ‘Your 32 descendants will be foreigners 33 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 34 7:7 But I will punish 35 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 36 and worship 37 me in this place.’ 38 7:8 Then God 39 gave Abraham 40 the covenant 41 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 42 and Isaac became the father of 43 Jacob, and Jacob of the twelve patriarchs. 44 7:9 The 45 patriarchs, because they were jealous of Joseph, sold 46 him into Egypt. But 47 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 48 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 49 Egypt and Canaan, causing 50 great suffering, and our 51 ancestors 52 could not find food. 7:12 So when Jacob heard that there was grain 53 in Egypt, he sent our ancestors 54 there 55 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 56 became known to Pharaoh. 7:14 So Joseph sent a message 57 and invited 58 his father Jacob and all his relatives to come, seventy-five people 59 in all. 7:15 So Jacob went down to Egypt and died there, 60 along with our ancestors, 61 7:16 and their bones 62 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 63 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, 64 the people increased greatly in number 65 in Egypt, 7:18 until another king who did not know about 66 Joseph ruled 67 over Egypt. 68 7:19 This was the one who exploited 69 our people 70 and was cruel to our ancestors, 71 forcing them to abandon 72 their infants so they would die. 73 7:20 At that time Moses was born, and he was beautiful 74 to God. For 75 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 76 Pharaoh’s daughter adopted 77 him and brought him up 78 as her own son. 7:22 So Moses was trained 79 in all the wisdom of the Egyptians and was powerful 80 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 81 to visit his fellow countrymen 82 the Israelites. 83 7:24 When 84 he saw one of them being hurt unfairly, 85 Moses 86 came to his defense 87 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 88 would understand that God was delivering them 89 through him, 90 but they did not understand. 91 7:26 The next day Moses 92 saw two men 93 fighting, and tried to make peace between 94 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 95 Moses 96 aside, saying, ‘Who made 97 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?’ 98 7:29 When the man said this, 99 Moses fled and became a foreigner 100 in the land of Midian, where he became the father of two sons.
7:30 “After 101 forty years had passed, an angel appeared to him in the desert 102 of Mount Sinai, in the flame of a burning bush. 103 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, 104 the God of Abraham, Isaac, 105 and Jacob.’ 106 Moses began to tremble and did not dare to look more closely. 107 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 108 7:34 I have certainly seen the suffering 109 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 110 Now 111 come, I will send you to Egypt.’ 112 7:35 This same 113 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 114 God sent as both ruler and deliverer 115 through the hand of the angel 116 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 117 in the land of Egypt, 118 at 119 the Red Sea, and in the wilderness 120 for forty years. 7:37 This is the Moses who said to the Israelites, 121 ‘God will raise up for you a prophet like me from among your brothers.’ 122 7:38 This is the man who was in the congregation 123 in the wilderness 124 with the angel who spoke to him at Mount Sinai, and with our ancestors, 125 and he 126 received living oracles 127 to give to you. 128 7:39 Our 129 ancestors 130 were unwilling to obey 131 him, but pushed him aside 132 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 133 – we do not know what has happened to him!’ 134 7:41 At 135 that time 136 they made an idol in the form of a calf, 137 brought 138 a sacrifice to the idol, and began rejoicing 139 in the works of their hands. 140 7:42 But God turned away from them and gave them over 141 to worship the host 142 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 143 forty years in the wilderness, was it, 144 house of Israel? 7:43 But you took along the tabernacle 145 of Moloch 146 and the star of the 147 god Rephan, 148 the images you made to worship, but I will deport 149 you beyond Babylon.’ 150 7:44 Our ancestors 151 had the tabernacle 152 of testimony in the wilderness, 153 just as God 154 who spoke to Moses ordered him 155 to make it according to the design he had seen. 7:45 Our 156 ancestors 157 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 158 until the time 159 of David. 7:46 He 160 found favor 161 with 162 God and asked that he could 163 find a dwelling place 164 for the house 165 of Jacob. 7:47 But Solomon built a house 166 for him. 7:48 Yet the Most High 167 does not live in houses made by human hands, 168 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? 169
7:50 Did my hand 170 not make all these things?’ 171
7:51 “You stubborn 172 people, with uncircumcised 173 hearts and ears! 174 You are always resisting the Holy Spirit, like your ancestors 175 did! 7:52 Which of the prophets did your ancestors 176 not persecute? 177 They 178 killed those who foretold long ago the coming of the Righteous One, 179 whose betrayers and murderers you have now become! 180 7:53 You 181 received the law by decrees given by angels, 182 but you did not obey 183 it.” 184
7:54 When they heard these things, they became furious 185 and ground their teeth 186 at him. 7:55 But Stephen, 187 full 188 of the Holy Spirit, looked intently 189 toward heaven and saw the glory of God, and Jesus standing 190 at the right hand of God. 7:56 “Look!” he said. 191 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 192 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 193 they had driven him out of the city, they began to stone him, 194 and the witnesses laid their cloaks 195 at the feet of a young man named Saul. 7:59 They 196 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 197 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 198 When 199 he had said this, he died. 200 8:1 And Saul agreed completely with killing 201 him.
Now on that day a great 202 persecution began 203 against the church in Jerusalem, 204 and all 205 except the apostles were forced to scatter throughout the regions 206 of Judea and Samaria.
[6:8] 1 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.
[6:9] 2 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:9] 3 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
[6:9] 4 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[6:10] 5 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 6 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 7 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
[6:11] 8 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
[6:12] 9 tn Grk “and the,” 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.
[6:12] 10 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 11 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 12 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 13 sn This holy place is a reference to the temple.
[6:13] 14 sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.
[6:15] 16 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] 17 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 18 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 19 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] 20 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
[7:2] 22 tn Or “ancestor”; Grk “father.”
[7:3] 23 sn A quotation from Gen 12:1.
[7:4] 24 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:4] 25 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] 26 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] 27 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] 28 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 29 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 30 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] 31 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:6] 32 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] 33 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
[7:6] 34 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
[7:7] 35 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).”
[7:7] 36 tn The words “of there” are not in the Greek text, but are implied.
[7:7] 37 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 38 sn An allusion to Exod 3:12.
[7:8] 39 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 40 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 41 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] 42 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] 43 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] 44 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] 45 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] 46 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] 47 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] 48 tn Or “appointed.” See Gen 41:41-43.
[7:11] 49 tn Grk “came upon all Egypt.”
[7:11] 50 tn Grk “and,” but logically causal.
[7:11] 51 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] 52 tn Or “forefathers”; Grk “fathers.”
[7:12] 53 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] 54 tn Or “forefathers”; Grk “fathers.”
[7:12] 55 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] 56 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 57 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 58 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 59 tn Grk “souls” (here an idiom for the whole person).
[7:15] 60 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] 61 tn Or “forefathers”; Grk “fathers.”
[7:16] 63 sn See Gen 49:29-32.
[7:17] 64 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] 65 tn Grk “the people increased and multiplied.”
[7:18] 66 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] 67 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 68 sn A quotation from Exod 1:8.
[7:19] 69 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] 71 tn Or “forefathers”; Grk “fathers.”
[7:19] 72 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 73 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] 74 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] 75 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] 76 tn Or “exposed” (see v. 19).
[7:21] 77 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] 78 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 80 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 82 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 83 tn Grk “the sons of Israel.”
[7:24] 84 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] 85 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] 86 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 87 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 88 tn Grk “his brothers.”
[7:25] 89 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 90 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 91 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] 92 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 93 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 94 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 95 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 96 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 98 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
[7:29] 99 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] 100 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] 101 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] 102 tn Or “wilderness.”
[7:30] 103 sn An allusion to Exod 3:2.
[7:32] 104 tn Or “ancestors”; Grk “fathers.”
[7:32] 105 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] 106 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 107 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 108 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] 109 tn Or “mistreatment.”
[7:34] 110 tn Or “to set them free.”
[7:34] 111 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] 112 sn A quotation from Exod 3:7-8, 10.
[7:35] 113 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] 114 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] 115 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] 116 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] 117 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] 118 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 119 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.
[7:37] 121 tn Grk “to the sons of Israel.”
[7:37] 122 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] 123 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] 125 tn Or “forefathers”; Grk “fathers.”
[7:38] 126 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] 127 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 128 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] 129 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] 130 tn Or “forefathers”; Grk “fathers.”
[7:39] 131 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] 132 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 133 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 134 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] 135 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] 136 tn Grk “In those days.”
[7:41] 137 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] 138 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] 139 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 140 tn Or “in what they had done.”
[7:42] 141 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] 143 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 144 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
[7:43] 146 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 147 tc ‡ Most
[7:43] 148 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 149 tn Or “I will make you move.”
[7:43] 150 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 151 tn Or “forefathers”; Grk “fathers.”
[7:44] 154 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 155 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] 156 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] 157 tn Or “forefathers”; Grk “fathers.”
[7:45] 158 tn Or “forefathers”; Grk “fathers.”
[7:45] 159 tn Grk “In those days.”
[7:46] 160 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] 162 tn Grk “before,” “in the presence of.”
[7:46] 163 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] 164 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 165 tc Some
[7:47] 166 sn See 1 Kgs 8:1-21.
[7:48] 167 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 168 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] 169 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 170 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 171 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
[7:51] 172 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 173 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] 174 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 175 tn Or “forefathers”; Grk “fathers.”
[7:52] 176 tn Or “forefathers”; Grk “fathers.”
[7:52] 177 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 178 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] 179 sn The Righteous One is a reference to Jesus Christ.
[7:52] 180 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] 181 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] 182 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] 183 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] 184 tn Or “did not obey it.”
[7:54] 185 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
[7:54] 186 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
[7:55] 187 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 188 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 189 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.
[7:55] 190 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.
[7:56] 191 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:57] 192 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 193 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:58] 194 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
[7:58] 195 tn Or “outer garments.”
[7:59] 196 tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 197 tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[7:60] 198 sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).
[7:60] 199 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 200 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[8:1] 201 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
[8:1] 203 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
[8:1] 204 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 205 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
