1 Tawarikh 9:29
Konteks9:29 Some of them were in charge of the equipment and articles of the sanctuary, 1 as well as the flour, wine, olive oil, incense, and spices.
1 Tawarikh 9:1
Konteks9:1 Genealogical records were kept for all Israel; they are recorded in the Scroll of the Kings of Israel.
The people of Judah 2 were carried away to Babylon because of their unfaithfulness.
Kisah Para Rasul 7:1-51
Konteks7:1 Then the high priest said, “Are these things true?” 3 7:2 So he replied, 4 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 5 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.’ 6 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 7 made him move 8 to this country where you now live. 7:5 He 9 did not give any of it to him for an inheritance, 10 not even a foot of ground, 11 yet God 12 promised to give it to him as his possession, and to his descendants after him, 13 even though Abraham 14 as yet had no child. 7:6 But God spoke as follows: ‘Your 15 descendants will be foreigners 16 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 17 7:7 But I will punish 18 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 19 and worship 20 me in this place.’ 21 7:8 Then God 22 gave Abraham 23 the covenant 24 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 25 and Isaac became the father of 26 Jacob, and Jacob of the twelve patriarchs. 27 7:9 The 28 patriarchs, because they were jealous of Joseph, sold 29 him into Egypt. But 30 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 31 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 32 Egypt and Canaan, causing 33 great suffering, and our 34 ancestors 35 could not find food. 7:12 So when Jacob heard that there was grain 36 in Egypt, he sent our ancestors 37 there 38 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 39 became known to Pharaoh. 7:14 So Joseph sent a message 40 and invited 41 his father Jacob and all his relatives to come, seventy-five people 42 in all. 7:15 So Jacob went down to Egypt and died there, 43 along with our ancestors, 44 7:16 and their bones 45 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 46 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, 47 the people increased greatly in number 48 in Egypt, 7:18 until another king who did not know about 49 Joseph ruled 50 over Egypt. 51 7:19 This was the one who exploited 52 our people 53 and was cruel to our ancestors, 54 forcing them to abandon 55 their infants so they would die. 56 7:20 At that time Moses was born, and he was beautiful 57 to God. For 58 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 59 Pharaoh’s daughter adopted 60 him and brought him up 61 as her own son. 7:22 So Moses was trained 62 in all the wisdom of the Egyptians and was powerful 63 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 64 to visit his fellow countrymen 65 the Israelites. 66 7:24 When 67 he saw one of them being hurt unfairly, 68 Moses 69 came to his defense 70 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 71 would understand that God was delivering them 72 through him, 73 but they did not understand. 74 7:26 The next day Moses 75 saw two men 76 fighting, and tried to make peace between 77 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 78 Moses 79 aside, saying, ‘Who made 80 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?’ 81 7:29 When the man said this, 82 Moses fled and became a foreigner 83 in the land of Midian, where he became the father of two sons.
7:30 “After 84 forty years had passed, an angel appeared to him in the desert 85 of Mount Sinai, in the flame of a burning bush. 86 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, 87 the God of Abraham, Isaac, 88 and Jacob.’ 89 Moses began to tremble and did not dare to look more closely. 90 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 91 7:34 I have certainly seen the suffering 92 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 93 Now 94 come, I will send you to Egypt.’ 95 7:35 This same 96 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 97 God sent as both ruler and deliverer 98 through the hand of the angel 99 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 100 in the land of Egypt, 101 at 102 the Red Sea, and in the wilderness 103 for forty years. 7:37 This is the Moses who said to the Israelites, 104 ‘God will raise up for you a prophet like me from among your brothers.’ 105 7:38 This is the man who was in the congregation 106 in the wilderness 107 with the angel who spoke to him at Mount Sinai, and with our ancestors, 108 and he 109 received living oracles 110 to give to you. 111 7:39 Our 112 ancestors 113 were unwilling to obey 114 him, but pushed him aside 115 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 116 – we do not know what has happened to him!’ 117 7:41 At 118 that time 119 they made an idol in the form of a calf, 120 brought 121 a sacrifice to the idol, and began rejoicing 122 in the works of their hands. 123 7:42 But God turned away from them and gave them over 124 to worship the host 125 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 126 forty years in the wilderness, was it, 127 house of Israel? 7:43 But you took along the tabernacle 128 of Moloch 129 and the star of the 130 god Rephan, 131 the images you made to worship, but I will deport 132 you beyond Babylon.’ 133 7:44 Our ancestors 134 had the tabernacle 135 of testimony in the wilderness, 136 just as God 137 who spoke to Moses ordered him 138 to make it according to the design he had seen. 7:45 Our 139 ancestors 140 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 141 until the time 142 of David. 7:46 He 143 found favor 144 with 145 God and asked that he could 146 find a dwelling place 147 for the house 148 of Jacob. 7:47 But Solomon built a house 149 for him. 7:48 Yet the Most High 150 does not live in houses made by human hands, 151 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? 152
7:50 Did my hand 153 not make all these things?’ 154
7:51 “You stubborn 155 people, with uncircumcised 156 hearts and ears! 157 You are always resisting the Holy Spirit, like your ancestors 158 did!
Ezra 8:25-30
Konteks8:25 and I weighed out to them the silver, the gold, and the vessels intended for the temple of our God – items that the king, his advisers, his officials, and all Israel who were present had contributed. 8:26 I weighed out to them 159 650 talents of silver, silver vessels worth 100 talents, 160 100 talents of gold, 8:27 20 gold bowls worth 1,000 darics, and two exquisite vessels of gleaming bronze, as valuable as gold. 8:28 Then I said to them, “You are holy to the Lord, just as these vessels are holy. The silver and the gold are a voluntary offering to the Lord, the God of your fathers. 8:29 Be careful with them and protect them, until you weigh them out before the leading priests and the Levites and the family leaders of Israel in Jerusalem, 161 in the storerooms of the temple of the Lord.”
8:30 Then the priests and the Levites took charge of 162 the silver, the gold, and the vessels that had been weighed out, to transport them to Jerusalem to the temple of our God.
Ezra 8:33
Konteks8:33 On the fourth day we weighed out the silver, the gold, and the vessels in the house of our God into the care 163 of Meremoth son of Uriah, the priest, and Eleazar son of Phinehas, who were accompanied by Jozabad son of Jeshua and Noadiah son of Binnui, who were Levites.
[9:1] 2 tn The Hebrew text has simply “Judah,” though the verb הָגְלוּ (hoglu, “carried away”) is plural.
[7:1] 3 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
[7:2] 5 tn Or “ancestor”; Grk “father.”
[7:3] 6 sn A quotation from Gen 12:1.
[7:4] 7 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:4] 8 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] 9 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] 10 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] 11 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 12 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 13 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] 14 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:6] 15 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] 16 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
[7:6] 17 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
[7:7] 18 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] 19 tn The words “of there” are not in the Greek text, but are implied.
[7:7] sn A quotation from Gen 15:14.
[7:7] 20 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 21 sn An allusion to Exod 3:12.
[7:8] 22 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 23 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 24 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] 25 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] 26 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] 27 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] 28 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] 29 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] 30 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] 31 tn Or “appointed.” See Gen 41:41-43.
[7:11] 32 tn Grk “came upon all Egypt.”
[7:11] 33 tn Grk “and,” but logically causal.
[7:11] 34 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] 35 tn Or “forefathers”; Grk “fathers.”
[7:12] 36 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] 37 tn Or “forefathers”; Grk “fathers.”
[7:12] 38 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] 39 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 40 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 41 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 42 tn Grk “souls” (here an idiom for the whole person).
[7:15] 43 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] 44 tn Or “forefathers”; Grk “fathers.”
[7:16] 46 sn See Gen 49:29-32.
[7:17] 47 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] 48 tn Grk “the people increased and multiplied.”
[7:18] 49 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] 50 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 51 sn A quotation from Exod 1:8.
[7:19] 52 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] 54 tn Or “forefathers”; Grk “fathers.”
[7:19] 55 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 56 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] 57 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] 58 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] 59 tn Or “exposed” (see v. 19).
[7:21] 60 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] 61 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 63 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 65 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 66 tn Grk “the sons of Israel.”
[7:24] 67 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] 68 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] 69 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 70 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 71 tn Grk “his brothers.”
[7:25] 72 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 73 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 74 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] 75 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 76 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 77 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 78 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 79 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 81 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] 82 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] 83 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] 84 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] 86 sn An allusion to Exod 3:2.
[7:32] 87 tn Or “ancestors”; Grk “fathers.”
[7:32] 88 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] 89 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 90 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 91 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] 92 tn Or “mistreatment.”
[7:34] 93 tn Or “to set them free.”
[7:34] 94 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] 95 sn A quotation from Exod 3:7-8, 10.
[7:35] 96 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] 97 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] 98 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] 99 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] 100 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] 101 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 102 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] 104 tn Grk “to the sons of Israel.”
[7:37] 105 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] 106 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] 108 tn Or “forefathers”; Grk “fathers.”
[7:38] 109 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] 110 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 111 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] 112 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] 113 tn Or “forefathers”; Grk “fathers.”
[7:39] 114 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] 115 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 116 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 117 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] 118 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] 119 tn Grk “In those days.”
[7:41] 120 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] 121 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] 122 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 123 tn Or “in what they had done.”
[7:42] 124 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] sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.
[7:42] 126 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 127 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
[7:43] sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).
[7:43] 129 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 130 tc ‡ Most
[7:43] 131 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 132 tn Or “I will make you move.”
[7:43] 133 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 134 tn Or “forefathers”; Grk “fathers.”
[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] 137 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 138 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] 139 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] 140 tn Or “forefathers”; Grk “fathers.”
[7:45] 141 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] 142 tn Grk “In those days.”
[7:46] 143 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] 145 tn Grk “before,” “in the presence of.”
[7:46] 146 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] 147 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 148 tc Some
[7:47] 149 sn See 1 Kgs 8:1-21.
[7:48] 150 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 151 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] 152 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.
[7:50] sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?
[7:51] 155 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 156 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] 157 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 158 tn Or “forefathers”; Grk “fathers.”
[8:26] 159 tn Heb “upon their hand.”
[8:26] 160 tn Possibly “100 silver vessels worth [?] talents” or “silver vessels weighing 100 talents.”
[8:29] 161 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
