Acts 7:5

7:5 He ¹  did not give any of it to him for an inheritance, ²  not even a foot of ground, ³  yet God ⁴  promised to give it to him as his possession, and to his descendants after him, ⁵  even though Abraham ⁶  as yet had no child.

Acts 7:38

7:38 This is the man who was in the congregation ⁷  in the wilderness ⁸  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁹  and he ¹⁰  received living oracles ¹¹  to give to you. ¹² 

Acts 20:32

20:32 And now I entrust ¹³  you to God and to the message ¹⁴  of his grace. This message ¹⁵  is able to build you up and give you an inheritance among all those who are sanctified.

[7:5]  ¹ 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]  ² 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]  ³ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁵ 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]  ⁶ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[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.

[20:32]  ¹³ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁴ tn Grk “word.”

[20:32]  ¹⁵ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.