Discovery BoxActs 7:7-60
Context7:7 But I will punish 1 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 2 and worship 3 me in this place.’ 4 7:8 Then God 5 gave Abraham 6 the covenant 7 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 8 and Isaac became the father of 9 Jacob, and Jacob of the twelve patriarchs. 10 7:9 The 11 patriarchs, because they were jealous of Joseph, sold 12 him into Egypt. But 13 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 14 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 15 Egypt and Canaan, causing 16 great suffering, and our 17 ancestors 18 could not find food. 7:12 So when Jacob heard that there was grain 19 in Egypt, he sent our ancestors 20 there 21 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 22 became known to Pharaoh. 7:14 So Joseph sent a message 23 and invited 24 his father Jacob and all his relatives to come, seventy-five people 25 in all. 7:15 So Jacob went down to Egypt and died there, 26 along with our ancestors, 27 7:16 and their bones 28 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 29 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, 30 the people increased greatly in number 31 in Egypt, 7:18 until another king who did not know about 32 Joseph ruled 33 over Egypt. 34 7:19 This was the one who exploited 35 our people 36 and was cruel to our ancestors, 37 forcing them to abandon 38 their infants so they would die. 39 7:20 At that time Moses was born, and he was beautiful 40 to God. For 41 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 42 Pharaoh’s daughter adopted 43 him and brought him up 44 as her own son. 7:22 So Moses was trained 45 in all the wisdom of the Egyptians and was powerful 46 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 47 to visit his fellow countrymen 48 the Israelites. 49 7:24 When 50 he saw one of them being hurt unfairly, 51 Moses 52 came to his defense 53 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 54 would understand that God was delivering them 55 through him, 56 but they did not understand. 57 7:26 The next day Moses 58 saw two men 59 fighting, and tried to make peace between 60 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 61 Moses 62 aside, saying, ‘Who made 63 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?’ 64 7:29 When the man said this, 65 Moses fled and became a foreigner 66 in the land of Midian, where he became the father of two sons.
7:30 “After 67 forty years had passed, an angel appeared to him in the desert 68 of Mount Sinai, in the flame of a burning bush. 69 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, 70 the God of Abraham, Isaac, 71 and Jacob.’ 72 Moses began to tremble and did not dare to look more closely. 73 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 74 7:34 I have certainly seen the suffering 75 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 76 Now 77 come, I will send you to Egypt.’ 78 7:35 This same 79 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 80 God sent as both ruler and deliverer 81 through the hand of the angel 82 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 83 in the land of Egypt, 84 at 85 the Red Sea, and in the wilderness 86 for forty years. 7:37 This is the Moses who said to the Israelites, 87 ‘God will raise up for you a prophet like me from among your brothers.’ 88 7:38 This is the man who was in the congregation 89 in the wilderness 90 with the angel who spoke to him at Mount Sinai, and with our ancestors, 91 and he 92 received living oracles 93 to give to you. 94 7:39 Our 95 ancestors 96 were unwilling to obey 97 him, but pushed him aside 98 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 99 – we do not know what has happened to him!’ 100 7:41 At 101 that time 102 they made an idol in the form of a calf, 103 brought 104 a sacrifice to the idol, and began rejoicing 105 in the works of their hands. 106 7:42 But God turned away from them and gave them over 107 to worship the host 108 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 109 forty years in the wilderness, was it, 110 house of Israel? 7:43 But you took along the tabernacle 111 of Moloch 112 and the star of the 113 god Rephan, 114 the images you made to worship, but I will deport 115 you beyond Babylon.’ 116 7:44 Our ancestors 117 had the tabernacle 118 of testimony in the wilderness, 119 just as God 120 who spoke to Moses ordered him 121 to make it according to the design he had seen. 7:45 Our 122 ancestors 123 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 124 until the time 125 of David. 7:46 He 126 found favor 127 with 128 God and asked that he could 129 find a dwelling place 130 for the house 131 of Jacob. 7:47 But Solomon built a house 132 for him. 7:48 Yet the Most High 133 does not live in houses made by human hands, 134 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? 135
7:50 Did my hand 136 not make all these things?’ 137
7:51 “You stubborn 138 people, with uncircumcised 139 hearts and ears! 140 You are always resisting the Holy Spirit, like your ancestors 141 did! 7:52 Which of the prophets did your ancestors 142 not persecute? 143 They 144 killed those who foretold long ago the coming of the Righteous One, 145 whose betrayers and murderers you have now become! 146 7:53 You 147 received the law by decrees given by angels, 148 but you did not obey 149 it.” 150
7:54 When they heard these things, they became furious 151 and ground their teeth 152 at him. 7:55 But Stephen, 153 full 154 of the Holy Spirit, looked intently 155 toward heaven and saw the glory of God, and Jesus standing 156 at the right hand of God. 7:56 “Look!” he said. 157 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 158 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 159 they had driven him out of the city, they began to stone him, 160 and the witnesses laid their cloaks 161 at the feet of a young man named Saul. 7:59 They 162 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 163 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 164 When 165 he had said this, he died. 166
[7:7] 1 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] 2 tn The words “of there” are not in the Greek text, but are implied.
[7:7] 3 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 4 sn An allusion to Exod 3:12.
[7:8] 5 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 6 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 7 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] 8 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] 9 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] 10 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] 11 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] 12 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] 13 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] 14 tn Or “appointed.” See Gen 41:41-43.
[7:11] 15 tn Grk “came upon all Egypt.”
[7:11] 16 tn Grk “and,” but logically causal.
[7:11] 17 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] 18 tn Or “forefathers”; Grk “fathers.”
[7:12] 19 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] 20 tn Or “forefathers”; Grk “fathers.”
[7:12] 21 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] 22 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 23 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 24 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 25 tn Grk “souls” (here an idiom for the whole person).
[7:15] 26 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] 27 tn Or “forefathers”; Grk “fathers.”
[7:16] 29 sn See Gen 49:29-32.
[7:17] 30 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] 31 tn Grk “the people increased and multiplied.”
[7:18] 32 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] 33 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 34 sn A quotation from Exod 1:8.
[7:19] 35 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] 37 tn Or “forefathers”; Grk “fathers.”
[7:19] 38 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 39 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] 40 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] 41 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] 42 tn Or “exposed” (see v. 19).
[7:21] 43 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] 44 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] 48 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 49 tn Grk “the sons of Israel.”
[7:24] 50 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] 51 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] 52 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 53 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 54 tn Grk “his brothers.”
[7:25] 55 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 56 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 57 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] 58 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 59 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 60 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 61 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 62 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 64 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
[7:29] 65 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] 66 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] 67 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] 69 sn An allusion to Exod 3:2.
[7:32] 70 tn Or “ancestors”; Grk “fathers.”
[7:32] 71 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] 72 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 73 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 74 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] 75 tn Or “mistreatment.”
[7:34] 76 tn Or “to set them free.”
[7:34] 77 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] 78 sn A quotation from Exod 3:7-8, 10.
[7:35] 79 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] 80 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] 81 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] 82 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] 83 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] 84 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 85 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] 87 tn Grk “to the sons of Israel.”
[7:37] 88 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] 89 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] 91 tn Or “forefathers”; Grk “fathers.”
[7:38] 92 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] 93 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 94 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] 95 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] 96 tn Or “forefathers”; Grk “fathers.”
[7:39] 97 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] 98 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 99 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 100 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] 101 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] 102 tn Grk “In those days.”
[7:41] 103 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] 104 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] 105 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 106 tn Or “in what they had done.”
[7:42] 107 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] 109 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 110 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
[7:43] 112 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 113 tc ‡ Most
[7:43] 114 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 115 tn Or “I will make you move.”
[7:43] 116 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 117 tn Or “forefathers”; Grk “fathers.”
[7:44] 120 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 121 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] 122 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] 123 tn Or “forefathers”; Grk “fathers.”
[7:45] 124 tn Or “forefathers”; Grk “fathers.”
[7:45] 125 tn Grk “In those days.”
[7:46] 126 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] 128 tn Grk “before,” “in the presence of.”
[7:46] 129 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] 130 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 131 tc Some
[7:47] 132 sn See 1 Kgs 8:1-21.
[7:48] 133 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 134 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] 135 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 136 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 137 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
[7:51] 138 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 139 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] 140 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 141 tn Or “forefathers”; Grk “fathers.”
[7:52] 142 tn Or “forefathers”; Grk “fathers.”
[7:52] 143 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 144 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] 145 sn The Righteous One is a reference to Jesus Christ.
[7:52] 146 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] 147 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] 148 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] 149 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] 150 tn Or “did not obey it.”
[7:54] 151 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] 152 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] 153 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 154 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 155 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] 156 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] 157 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] 158 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 159 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] 160 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] 161 tn Or “outer garments.”
[7:59] 162 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] 163 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] 164 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] 165 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] 166 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.
