Kisah Para Rasul 6:3
Konteks6:3 But carefully select from among you, brothers, 1 seven 2 men who are well-attested, 3 full of the Spirit and of wisdom, whom we may put in charge 4 of this necessary task. 5
Kisah Para Rasul 6:8
Konteks6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 6 among the people.
Kisah Para Rasul 6:10
Konteks6:10 Yet 7 they were not able to resist 8 the wisdom and the Spirit with which he spoke.
Kisah Para Rasul 7:1--8:2
Konteks7:1 Then the high priest said, “Are these things true?” 9 7:2 So he replied, 10 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 11 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.’ 12 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 13 made him move 14 to this country where you now live. 7:5 He 15 did not give any of it to him for an inheritance, 16 not even a foot of ground, 17 yet God 18 promised to give it to him as his possession, and to his descendants after him, 19 even though Abraham 20 as yet had no child. 7:6 But God spoke as follows: ‘Your 21 descendants will be foreigners 22 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 23 7:7 But I will punish 24 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 25 and worship 26 me in this place.’ 27 7:8 Then God 28 gave Abraham 29 the covenant 30 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 31 and Isaac became the father of 32 Jacob, and Jacob of the twelve patriarchs. 33 7:9 The 34 patriarchs, because they were jealous of Joseph, sold 35 him into Egypt. But 36 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 37 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 38 Egypt and Canaan, causing 39 great suffering, and our 40 ancestors 41 could not find food. 7:12 So when Jacob heard that there was grain 42 in Egypt, he sent our ancestors 43 there 44 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 45 became known to Pharaoh. 7:14 So Joseph sent a message 46 and invited 47 his father Jacob and all his relatives to come, seventy-five people 48 in all. 7:15 So Jacob went down to Egypt and died there, 49 along with our ancestors, 50 7:16 and their bones 51 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 52 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, 53 the people increased greatly in number 54 in Egypt, 7:18 until another king who did not know about 55 Joseph ruled 56 over Egypt. 57 7:19 This was the one who exploited 58 our people 59 and was cruel to our ancestors, 60 forcing them to abandon 61 their infants so they would die. 62 7:20 At that time Moses was born, and he was beautiful 63 to God. For 64 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 65 Pharaoh’s daughter adopted 66 him and brought him up 67 as her own son. 7:22 So Moses was trained 68 in all the wisdom of the Egyptians and was powerful 69 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 70 to visit his fellow countrymen 71 the Israelites. 72 7:24 When 73 he saw one of them being hurt unfairly, 74 Moses 75 came to his defense 76 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 77 would understand that God was delivering them 78 through him, 79 but they did not understand. 80 7:26 The next day Moses 81 saw two men 82 fighting, and tried to make peace between 83 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 84 Moses 85 aside, saying, ‘Who made 86 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?’ 87 7:29 When the man said this, 88 Moses fled and became a foreigner 89 in the land of Midian, where he became the father of two sons.
7:30 “After 90 forty years had passed, an angel appeared to him in the desert 91 of Mount Sinai, in the flame of a burning bush. 92 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, 93 the God of Abraham, Isaac, 94 and Jacob.’ 95 Moses began to tremble and did not dare to look more closely. 96 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 97 7:34 I have certainly seen the suffering 98 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 99 Now 100 come, I will send you to Egypt.’ 101 7:35 This same 102 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 103 God sent as both ruler and deliverer 104 through the hand of the angel 105 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 106 in the land of Egypt, 107 at 108 the Red Sea, and in the wilderness 109 for forty years. 7:37 This is the Moses who said to the Israelites, 110 ‘God will raise up for you a prophet like me from among your brothers.’ 111 7:38 This is the man who was in the congregation 112 in the wilderness 113 with the angel who spoke to him at Mount Sinai, and with our ancestors, 114 and he 115 received living oracles 116 to give to you. 117 7:39 Our 118 ancestors 119 were unwilling to obey 120 him, but pushed him aside 121 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 122 – we do not know what has happened to him!’ 123 7:41 At 124 that time 125 they made an idol in the form of a calf, 126 brought 127 a sacrifice to the idol, and began rejoicing 128 in the works of their hands. 129 7:42 But God turned away from them and gave them over 130 to worship the host 131 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 132 forty years in the wilderness, was it, 133 house of Israel? 7:43 But you took along the tabernacle 134 of Moloch 135 and the star of the 136 god Rephan, 137 the images you made to worship, but I will deport 138 you beyond Babylon.’ 139 7:44 Our ancestors 140 had the tabernacle 141 of testimony in the wilderness, 142 just as God 143 who spoke to Moses ordered him 144 to make it according to the design he had seen. 7:45 Our 145 ancestors 146 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 147 until the time 148 of David. 7:46 He 149 found favor 150 with 151 God and asked that he could 152 find a dwelling place 153 for the house 154 of Jacob. 7:47 But Solomon built a house 155 for him. 7:48 Yet the Most High 156 does not live in houses made by human hands, 157 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? 158
7:50 Did my hand 159 not make all these things?’ 160
7:51 “You stubborn 161 people, with uncircumcised 162 hearts and ears! 163 You are always resisting the Holy Spirit, like your ancestors 164 did! 7:52 Which of the prophets did your ancestors 165 not persecute? 166 They 167 killed those who foretold long ago the coming of the Righteous One, 168 whose betrayers and murderers you have now become! 169 7:53 You 170 received the law by decrees given by angels, 171 but you did not obey 172 it.” 173
7:54 When they heard these things, they became furious 174 and ground their teeth 175 at him. 7:55 But Stephen, 176 full 177 of the Holy Spirit, looked intently 178 toward heaven and saw the glory of God, and Jesus standing 179 at the right hand of God. 7:56 “Look!” he said. 180 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 181 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 182 they had driven him out of the city, they began to stone him, 183 and the witnesses laid their cloaks 184 at the feet of a young man named Saul. 7:59 They 185 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 186 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 187 When 188 he had said this, he died. 189 8:1 And Saul agreed completely with killing 190 him.
Now on that day a great 191 persecution began 192 against the church in Jerusalem, 193 and all 194 except the apostles were forced to scatter throughout the regions 195 of Judea and Samaria. 8:2 Some 196 devout men buried Stephen and made loud lamentation 197 over him. 198
Kisah Para Rasul 11:24
Konteks11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 199 were brought to the Lord.
[6:3] 1 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
[6:3] 2 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 3 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 4 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 5 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:8] 6 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
[6:10] 7 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 8 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[7:1] 9 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
[7:2] 11 tn Or “ancestor”; Grk “father.”
[7:3] 12 sn A quotation from Gen 12:1.
[7:4] 13 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:4] 14 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] 15 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] 16 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] 17 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 18 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 19 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] 20 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:6] 21 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] 22 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
[7:6] 23 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
[7:7] 24 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] 25 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] 26 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 27 sn An allusion to Exod 3:12.
[7:8] 28 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 29 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 30 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] 31 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] 32 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] 33 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] 34 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] 35 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] 36 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] 37 tn Or “appointed.” See Gen 41:41-43.
[7:11] 38 tn Grk “came upon all Egypt.”
[7:11] 39 tn Grk “and,” but logically causal.
[7:11] 40 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] 41 tn Or “forefathers”; Grk “fathers.”
[7:12] 42 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] 43 tn Or “forefathers”; Grk “fathers.”
[7:12] 44 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] 45 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 46 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 47 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 48 tn Grk “souls” (here an idiom for the whole person).
[7:15] 49 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] 50 tn Or “forefathers”; Grk “fathers.”
[7:16] 52 sn See Gen 49:29-32.
[7:17] 53 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] 54 tn Grk “the people increased and multiplied.”
[7:18] 55 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] 56 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 57 sn A quotation from Exod 1:8.
[7:19] 58 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] 60 tn Or “forefathers”; Grk “fathers.”
[7:19] 61 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 62 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] 63 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] 64 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] 65 tn Or “exposed” (see v. 19).
[7:21] 66 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] 67 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 69 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 71 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 72 tn Grk “the sons of Israel.”
[7:24] 73 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] 74 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] 75 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 76 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 77 tn Grk “his brothers.”
[7:25] 78 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 79 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 80 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] 81 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 82 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 83 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 84 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 85 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 87 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] 88 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] 89 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] 90 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] 92 sn An allusion to Exod 3:2.
[7:32] 93 tn Or “ancestors”; Grk “fathers.”
[7:32] 94 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] 95 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 96 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 97 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] 98 tn Or “mistreatment.”
[7:34] 99 tn Or “to set them free.”
[7:34] 100 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] 101 sn A quotation from Exod 3:7-8, 10.
[7:35] 102 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] 103 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] 104 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] 105 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] 106 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] 107 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 108 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] 110 tn Grk “to the sons of Israel.”
[7:37] 111 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] 112 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] 114 tn Or “forefathers”; Grk “fathers.”
[7:38] 115 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] 116 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 117 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] 118 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] 119 tn Or “forefathers”; Grk “fathers.”
[7:39] 120 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] 121 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 122 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 123 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] 124 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] 125 tn Grk “In those days.”
[7:41] 126 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] 127 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] 128 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 129 tn Or “in what they had done.”
[7:42] 130 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] 132 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 133 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] 135 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 136 tc ‡ Most
[7:43] 137 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 138 tn Or “I will make you move.”
[7:43] 139 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 140 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] 143 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 144 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] 145 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] 146 tn Or “forefathers”; Grk “fathers.”
[7:45] 147 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] 148 tn Grk “In those days.”
[7:46] 149 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] 151 tn Grk “before,” “in the presence of.”
[7:46] 152 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] 153 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 154 tc Some
[7:47] 155 sn See 1 Kgs 8:1-21.
[7:48] 156 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 157 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] 158 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 159 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 160 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] 161 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 162 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] 163 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 164 tn Or “forefathers”; Grk “fathers.”
[7:52] 165 tn Or “forefathers”; Grk “fathers.”
[7:52] 166 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 167 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] 168 sn The Righteous One is a reference to Jesus Christ.
[7:52] 169 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] 170 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] 171 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] sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.
[7:53] 172 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] 173 tn Or “did not obey it.”
[7:54] 174 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] 175 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] 176 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 177 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 178 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] 179 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] 180 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:57] 181 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 182 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] 183 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] 184 tn Or “outer garments.”
[7:58] sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[7:59] 185 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] 186 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] 187 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] 188 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] 189 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.
[8:1] 190 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
[8:1] 192 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
[8:1] 193 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 194 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
[8:1] 195 tn Or “countryside.”
[8:2] 196 tn “Some” is not in the Greek text, but is implied.
[8:2] 197 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
