1 Tawarikh 22:14

22:14 Now, look, I have made every effort to supply what is needed to build the Lord’s temple. ¹  I have stored up 100,000 talents ²  of gold, 1,000,000 ³  talents of silver, and so much bronze and iron it cannot be weighed, as well as wood and stones. Feel free to add more!

1 Tawarikh 22:1

22:1 David then said, “This is the place where the temple of the Lord God will be, along with the altar for burnt sacrifices for Israel.”

Kisah Para Rasul 7:15-47

7:15 So Jacob went down to Egypt and died there, ⁴  along with our ancestors, ⁵  7:16 and their bones ⁶  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁷  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, ⁸  the people increased greatly in number ⁹  in Egypt, 7:18 until another king who did not know about ¹⁰  Joseph ruled ¹¹  over Egypt. ¹²  7:19 This was the one who exploited ¹³  our people ¹⁴  and was cruel to our ancestors, ¹⁵  forcing them to abandon ¹⁶  their infants so they would die. ¹⁷  7:20 At that time Moses was born, and he was beautiful ¹⁸  to God. For ¹⁹  three months he was brought up in his father’s house, 7:21 and when he had been abandoned, ²⁰  Pharaoh’s daughter adopted ²¹  him and brought him up ²²  as her own son. 7:22 So Moses was trained ²³  in all the wisdom of the Egyptians and was powerful ²⁴  in his words and deeds. 7:23 But when he was about forty years old, it entered his mind ²⁵  to visit his fellow countrymen ²⁶  the Israelites. ²⁷  7:24 When ²⁸  he saw one of them being hurt unfairly, ²⁹  Moses ³⁰  came to his defense ³¹  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people ³²  would understand that God was delivering them ³³  through him, ³⁴  but they did not understand. ³⁵  7:26 The next day Moses ³⁶  saw two men ³⁷  fighting, and tried to make peace between ³⁸  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed ³⁹  Moses ⁴⁰  aside, saying, ‘Who made ⁴¹  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?’ ⁴²  7:29 When the man said this, ⁴³  Moses fled and became a foreigner ⁴⁴  in the land of Midian, where he became the father of two sons.

7:30 “After ⁴⁵  forty years had passed, an angel appeared to him in the desert ⁴⁶  of Mount Sinai, in the flame of a burning bush. ⁴⁷  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, ⁴⁸  the God of Abraham, Isaac, ⁴⁹  and Jacob.’ ⁵⁰  Moses began to tremble and did not dare to look more closely. ⁵¹  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁵²  7:34 I have certainly seen the suffering ⁵³  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁵⁴  Now ⁵⁵  come, I will send you to Egypt.’ ⁵⁶  7:35 This same ⁵⁷  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵⁸  God sent as both ruler and deliverer ⁵⁹  through the hand of the angel ⁶⁰  who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs ⁶¹  in the land of Egypt, ⁶²  at ⁶³  the Red Sea, and in the wilderness ⁶⁴  for forty years. 7:37 This is the Moses who said to the Israelites, ⁶⁵  ‘God will raise up for you a prophet like me from among your brothers.’ ⁶⁶  7:38 This is the man who was in the congregation ⁶⁷  in the wilderness ⁶⁸  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁶⁹  and he ⁷⁰  received living oracles ⁷¹  to give to you. ⁷²  7:39 Our ⁷³  ancestors ⁷⁴  were unwilling to obey ⁷⁵  him, but pushed him aside ⁷⁶  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 ⁷⁷  – we do not know what has happened to him!’ ⁷⁸  7:41 At ⁷⁹  that time ⁸⁰  they made an idol in the form of a calf, ⁸¹  brought ⁸²  a sacrifice to the idol, and began rejoicing ⁸³  in the works of their hands. ⁸⁴  7:42 But God turned away from them and gave them over ⁸⁵  to worship the host ⁸⁶  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁸⁷  forty years in the wilderness, was it, ⁸⁸  house of Israel? 7:43 But you took along the tabernacle ⁸⁹  of Moloch ⁹⁰  and the star of the ⁹¹  god Rephan, ⁹²  the images you made to worship, but I will deport ⁹³  you beyond Babylon.’ ⁹⁴  7:44 Our ancestors ⁹⁵  had the tabernacle ⁹⁶  of testimony in the wilderness, ⁹⁷  just as God ⁹⁸  who spoke to Moses ordered him ⁹⁹  to make it according to the design he had seen. 7:45 Our ¹⁰⁰  ancestors ¹⁰¹  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ¹⁰²  until the time ¹⁰³  of David. 7:46 He ¹⁰⁴  found favor ¹⁰⁵  with ¹⁰⁶  God and asked that he could ¹⁰⁷  find a dwelling place ¹⁰⁸  for the house ¹⁰⁹  of Jacob. 7:47 But Solomon built a house ¹¹⁰  for him.

Kisah Para Rasul 7:2

7:2 So he replied, ¹¹¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹¹²  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 4:2-6

4:2 angry ¹¹³  because they were teaching the people and announcing ¹¹⁴  in Jesus the resurrection of the dead. 4:3 So ¹¹⁵  they seized ¹¹⁶  them and put them in jail ¹¹⁷  until the next day (for it was already evening). 4:4 But many of those who had listened to ¹¹⁸  the message ¹¹⁹  believed, and the number of the men ¹²⁰  came to about five thousand.

4:5 On the next day, ¹²¹  their rulers, elders, and experts in the law ¹²²  came together ¹²³  in Jerusalem. ¹²⁴  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ¹²⁵ 

Kisah Para Rasul 4:12-18

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹²⁶  by which we must ¹²⁷  be saved.”

4:13 When they saw the boldness ¹²⁸  of Peter and John, and discovered ¹²⁹  that they were uneducated ¹³⁰  and ordinary ¹³¹  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ¹³²  4:15 But when they had ordered them to go outside the council, ¹³³  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ¹³⁴  to all who live in Jerusalem that a notable miraculous sign ¹³⁵  has come about through them, ¹³⁶  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ¹³⁷  to anyone in this name.” 4:18 And they called them in and ordered ¹³⁸  them not to speak or teach at all in the name ¹³⁹  of Jesus.

Yeremia 52:17-23

52:17 The Babylonians broke the two bronze pillars in the temple of the Lord, as well as the movable stands and the large bronze basin called the “The Sea.” ¹⁴⁰  They took all the bronze to Babylon. 52:18 They also took the pots, shovels, ¹⁴¹  trimming shears, ¹⁴²  basins, pans, and all the bronze utensils used by the priests. ¹⁴³  52:19 The captain of the royal guard took the gold and silver bowls, censers, ¹⁴⁴  basins, pots, lampstands, pans, and vessels. ¹⁴⁵  52:20 The bronze of the items that King Solomon made for the Lord’s temple (including the two pillars, the large bronze basin called “The Sea,” the twelve bronze bulls under “The Sea,” and the movable stands ¹⁴⁶ ) was too heavy to be weighed. 52:21 Each of the pillars was about 27 feet ¹⁴⁷  high, about 18 feet ¹⁴⁸  in circumference, three inches ¹⁴⁹  thick, and hollow. 52:22 The bronze top of one pillar was about seven and one-half feet ¹⁵⁰  high and had bronze latticework and pomegranate-shaped ornaments all around it. The second pillar with its pomegranate-shaped ornaments was like it. 52:23 There were ninety-six pomegranate-shaped ornaments on the sides; in all there were one hundred pomegranate-shaped ornaments over the latticework that went around it.

[22:14]  ¹ tn Heb “and look, in my affliction [or perhaps, “poverty”] I have supplied for the house of the Lord.”

[22:14]  ² tn See the note on the word “talents” in 19:6.

[22:14]  ³ tn Heb “a thousand thousands.”

[7:15]  ⁴ 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]  ⁵ tn Or “forefathers”; Grk “fathers.”

[7:16]  ⁶ tn “and they.”

[7:16]  ⁷ sn See Gen 49:29-32.

[7:17]  ⁸ 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]  ⁹ tn Grk “the people increased and multiplied.”

[7:18]  ¹⁰ 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]  ¹¹ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ¹² sn A quotation from Exod 1:8.

[7:19]  ¹³ 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]  ¹⁴ tn Or “race.”

[7:19]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[7:19]  ¹⁶ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “exposed” (see v. 19).

[7:21]  ²¹ 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]  ²² tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ²³ tn Or “instructed.”

[7:22]  ²⁴ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  ²⁵ tn Grk “heart.”

[7:23]  ²⁶ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ²⁷ tn Grk “the sons of Israel.”

[7:24]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ³¹ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ³² tn Grk “his brothers.”

[7:25]  ³³ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ³⁴ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ³⁵ 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]  ³⁶ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ³⁷ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ³⁸ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ³⁹ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ⁴⁰ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ⁴¹ tn Or “appointed.”

[7:28]  ⁴² tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:28]  sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.

[7:29]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Or “wilderness.”

[7:30]  ⁴⁷ sn An allusion to Exod 3:2.

[7:32]  ⁴⁸ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁴⁹ 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]  ⁵⁰ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁵¹ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ⁵² 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]  ⁵³ tn Or “mistreatment.”

[7:34]  ⁵⁴ tn Or “to set them free.”

[7:34]  ⁵⁵ 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]  ⁵⁶ sn A quotation from Exod 3:7-8, 10.

[7:35]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ⁶² tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ⁶³ 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.

[7:36]  ⁶⁴ tn Or “desert.”

[7:37]  ⁶⁵ tn Grk “to the sons of Israel.”

[7:37]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ tn Or “desert.”

[7:38]  ⁶⁹ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁷⁰ 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]  ⁷¹ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn Or “forefathers”; Grk “fathers.”

[7:39]  ⁷⁵ 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]  ⁷⁶ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:40]  ⁷⁷ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn Grk “In those days.”

[7:41]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ⁸⁴ tn Or “in what they had done.”

[7:42]  ⁸⁵ 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]  ⁸⁶ tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ⁸⁷ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁸⁸ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  ⁸⁹ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁹⁰ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁹¹ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁹² sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁹³ tn Or “I will make you move.”

[7:43]  ⁹⁴ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:44]  ⁹⁵ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁹⁶ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁹⁷ tn Or “desert.”

[7:44]  ⁹⁸ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹⁰² tn Or “forefathers”; Grk “fathers.”

[7:45]  sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

[7:45]  ¹⁰³ tn Grk “In those days.”

[7:46]  ¹⁰⁴ 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]  ¹⁰⁵ tn Or “grace.”

[7:46]  ¹⁰⁶ tn Grk “before,” “in the presence of.”

[7:46]  ¹⁰⁷ 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]  ¹⁰⁸ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ¹⁰⁹ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[7:47]  ¹¹⁰ sn See 1 Kgs 8:1-21.

[7:2]  ¹¹¹ tn Grk “said.”

[7:2]  ¹¹² tn Or “ancestor”; Grk “father.”

[4:2]  ¹¹³ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹¹⁴ tn Or “proclaiming.”

[4:3]  ¹¹⁵ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ¹¹⁶ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ¹¹⁷ tn Or “prison,” “custody.”

[4:4]  ¹¹⁸ tn Or “had heard.”

[4:4]  ¹¹⁹ tn Or “word.”

[4:4]  ¹²⁰ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:5]  ¹²¹ tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[4:5]  ¹²² tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ¹²³ tn Or “law assembled,” “law met together.”

[4:5]  ¹²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ¹²⁵ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:12]  ¹²⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹²⁷ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ¹²⁸ tn Or “courage.”

[4:13]  ¹²⁹ tn Or “and found out.”

[4:13]  ¹³⁰ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ¹³¹ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ¹³² tn Or “nothing to say in opposition.”

[4:15]  ¹³³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ¹³⁴ tn Or “evident.”

[4:16]  ¹³⁵ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ¹³⁶ tn Or “has been done by them.”

[4:17]  ¹³⁷ tn Or “speak no longer.”

[4:18]  ¹³⁸ tn Or “commanded.”

[4:18]  ¹³⁹ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[52:17]  ¹⁴⁰ sn For discussion of the items listed here, see the study notes at Jer 27:19.

[52:18]  ¹⁴¹ sn These shovels were used to clean the altar.

[52:18]  ¹⁴² sn These trimming shears were used to trim the wicks of the lamps.

[52:18]  ¹⁴³ tn Heb “with which they served (or “fulfilled their duty”).”

[52:19]  ¹⁴⁴ sn The censers held the embers used for the incense offerings.

[52:19]  ¹⁴⁵ sn These vessels were used for drink offerings.

[52:20]  ¹⁴⁶ tc The translation follows the LXX (Greek version), which reflects the description in 1 Kgs 7:25-26. The Hebrew text reads, “the twelve bronze bulls under the movable stands.” הַיָּם (hayyam, “The Sea”) has been accidentally omitted by homoioarcton; note that the following form, הַמְּכֹנוֹת (hammÿkhonot, “the movable stands”), also begins with the article.

[52:21]  ¹⁴⁷ tn Heb “eighteen cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ¹⁴⁸ tn Heb “twelve cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ¹⁴⁹ tn Heb “four fingers.”

[52:22]  ¹⁵⁰ tn Heb “five cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.