Discovery BoxActs 7:11-60
Context7:11 Then a famine occurred throughout 1 Egypt and Canaan, causing 2 great suffering, and our 3 ancestors 4 could not find food. 7:12 So when Jacob heard that there was grain 5 in Egypt, he sent our ancestors 6 there 7 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 8 became known to Pharaoh. 7:14 So Joseph sent a message 9 and invited 10 his father Jacob and all his relatives to come, seventy-five people 11 in all. 7:15 So Jacob went down to Egypt and died there, 12 along with our ancestors, 13 7:16 and their bones 14 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 15 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, 16 the people increased greatly in number 17 in Egypt, 7:18 until another king who did not know about 18 Joseph ruled 19 over Egypt. 20 7:19 This was the one who exploited 21 our people 22 and was cruel to our ancestors, 23 forcing them to abandon 24 their infants so they would die. 25 7:20 At that time Moses was born, and he was beautiful 26 to God. For 27 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 28 Pharaoh’s daughter adopted 29 him and brought him up 30 as her own son. 7:22 So Moses was trained 31 in all the wisdom of the Egyptians and was powerful 32 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 33 to visit his fellow countrymen 34 the Israelites. 35 7:24 When 36 he saw one of them being hurt unfairly, 37 Moses 38 came to his defense 39 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 40 would understand that God was delivering them 41 through him, 42 but they did not understand. 43 7:26 The next day Moses 44 saw two men 45 fighting, and tried to make peace between 46 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 47 Moses 48 aside, saying, ‘Who made 49 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?’ 50 7:29 When the man said this, 51 Moses fled and became a foreigner 52 in the land of Midian, where he became the father of two sons.
7:30 “After 53 forty years had passed, an angel appeared to him in the desert 54 of Mount Sinai, in the flame of a burning bush. 55 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, 56 the God of Abraham, Isaac, 57 and Jacob.’ 58 Moses began to tremble and did not dare to look more closely. 59 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 60 7:34 I have certainly seen the suffering 61 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 62 Now 63 come, I will send you to Egypt.’ 64 7:35 This same 65 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 66 God sent as both ruler and deliverer 67 through the hand of the angel 68 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 69 in the land of Egypt, 70 at 71 the Red Sea, and in the wilderness 72 for forty years. 7:37 This is the Moses who said to the Israelites, 73 ‘God will raise up for you a prophet like me from among your brothers.’ 74 7:38 This is the man who was in the congregation 75 in the wilderness 76 with the angel who spoke to him at Mount Sinai, and with our ancestors, 77 and he 78 received living oracles 79 to give to you. 80 7:39 Our 81 ancestors 82 were unwilling to obey 83 him, but pushed him aside 84 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 85 – we do not know what has happened to him!’ 86 7:41 At 87 that time 88 they made an idol in the form of a calf, 89 brought 90 a sacrifice to the idol, and began rejoicing 91 in the works of their hands. 92 7:42 But God turned away from them and gave them over 93 to worship the host 94 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 95 forty years in the wilderness, was it, 96 house of Israel? 7:43 But you took along the tabernacle 97 of Moloch 98 and the star of the 99 god Rephan, 100 the images you made to worship, but I will deport 101 you beyond Babylon.’ 102 7:44 Our ancestors 103 had the tabernacle 104 of testimony in the wilderness, 105 just as God 106 who spoke to Moses ordered him 107 to make it according to the design he had seen. 7:45 Our 108 ancestors 109 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 110 until the time 111 of David. 7:46 He 112 found favor 113 with 114 God and asked that he could 115 find a dwelling place 116 for the house 117 of Jacob. 7:47 But Solomon built a house 118 for him. 7:48 Yet the Most High 119 does not live in houses made by human hands, 120 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? 121
7:50 Did my hand 122 not make all these things?’ 123
7:51 “You stubborn 124 people, with uncircumcised 125 hearts and ears! 126 You are always resisting the Holy Spirit, like your ancestors 127 did! 7:52 Which of the prophets did your ancestors 128 not persecute? 129 They 130 killed those who foretold long ago the coming of the Righteous One, 131 whose betrayers and murderers you have now become! 132 7:53 You 133 received the law by decrees given by angels, 134 but you did not obey 135 it.” 136
7:54 When they heard these things, they became furious 137 and ground their teeth 138 at him. 7:55 But Stephen, 139 full 140 of the Holy Spirit, looked intently 141 toward heaven and saw the glory of God, and Jesus standing 142 at the right hand of God. 7:56 “Look!” he said. 143 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 144 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 145 they had driven him out of the city, they began to stone him, 146 and the witnesses laid their cloaks 147 at the feet of a young man named Saul. 7:59 They 148 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 149 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 150 When 151 he had said this, he died. 152
[7:11] 1 tn Grk “came upon all Egypt.”
[7:11] 2 tn Grk “and,” but logically causal.
[7:11] 3 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] 4 tn Or “forefathers”; Grk “fathers.”
[7:12] 5 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] 6 tn Or “forefathers”; Grk “fathers.”
[7:12] 7 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] 9 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 13 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 14 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 15 tn Grk “souls” (here an idiom for the whole person).
[7:15] 17 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] 18 tn Or “forefathers”; Grk “fathers.”
[7:16] 22 sn See Gen 49:29-32.
[7:17] 25 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] 26 tn Grk “the people increased and multiplied.”
[7:18] 29 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] 30 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 31 sn A quotation from Exod 1:8.
[7:19] 33 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] 35 tn Or “forefathers”; Grk “fathers.”
[7:19] 36 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 37 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] 37 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] 38 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] 41 tn Or “exposed” (see v. 19).
[7:21] 42 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] 43 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 46 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 50 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 51 tn Grk “the sons of Israel.”
[7:24] 53 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] 54 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] 55 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 56 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 57 tn Grk “his brothers.”
[7:25] 58 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 59 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 60 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] 61 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 62 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 63 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 65 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 66 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 69 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
[7:29] 73 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] 74 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] 77 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] 79 sn An allusion to Exod 3:2.
[7:32] 81 tn Or “ancestors”; Grk “fathers.”
[7:32] 82 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] 83 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 84 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 85 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] 89 tn Or “mistreatment.”
[7:34] 90 tn Or “to set them free.”
[7:34] 91 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] 92 sn A quotation from Exod 3:7-8, 10.
[7:35] 93 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] 94 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] 95 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] 96 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] 97 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] 98 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 99 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] 101 tn Grk “to the sons of Israel.”
[7:37] 102 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] 105 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] 107 tn Or “forefathers”; Grk “fathers.”
[7:38] 108 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] 109 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 110 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] 109 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] 110 tn Or “forefathers”; Grk “fathers.”
[7:39] 111 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] 112 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 113 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 114 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] 117 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] 118 tn Grk “In those days.”
[7:41] 119 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] 120 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] 121 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 122 tn Or “in what they had done.”
[7:42] 121 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] 123 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 124 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
[7:43] 126 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 127 tc ‡ Most
[7:43] 128 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 129 tn Or “I will make you move.”
[7:43] 130 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 129 tn Or “forefathers”; Grk “fathers.”
[7:44] 132 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 133 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] 133 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] 134 tn Or “forefathers”; Grk “fathers.”
[7:45] 135 tn Or “forefathers”; Grk “fathers.”
[7:45] 136 tn Grk “In those days.”
[7:46] 137 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] 139 tn Grk “before,” “in the presence of.”
[7:46] 140 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] 141 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 142 tc Some
[7:47] 141 sn See 1 Kgs 8:1-21.
[7:48] 145 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 146 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] 149 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 153 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 154 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
[7:51] 157 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 158 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] 159 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 160 tn Or “forefathers”; Grk “fathers.”
[7:52] 161 tn Or “forefathers”; Grk “fathers.”
[7:52] 162 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 163 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] 164 sn The Righteous One is a reference to Jesus Christ.
[7:52] 165 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] 165 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] 166 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] 167 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] 168 tn Or “did not obey it.”
[7:54] 169 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] 170 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] 173 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 174 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 175 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] 176 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] 177 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] 181 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 185 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] 186 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] 187 tn Or “outer garments.”
[7:59] 189 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] 193 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] 194 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] 195 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] 196 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.
