Mazmur 77:20
Konteks77:20 You led your people like a flock of sheep,
by the hand of Moses and Aaron.
Mazmur 105:26-45
Konteks105:26 He sent his servant Moses,
and Aaron, whom he had chosen.
105:27 They executed his miraculous signs among them, 1
and his amazing deeds in the land of Ham.
they did not disobey his orders. 3
105:29 He turned their water into blood,
and killed their fish.
105:30 Their land was overrun by frogs,
which even got into the rooms of their kings.
105:31 He ordered flies to come; 4
gnats invaded their whole territory.
105:32 He sent hail along with the rain; 5
there was lightning in their land. 6
105:33 He destroyed their vines and fig trees,
and broke the trees throughout their territory.
105:34 He ordered locusts to come, 7
innumerable grasshoppers.
105:35 They ate all the vegetation in their land,
and devoured the crops of their fields. 8
105:36 He struck down all the firstborn in their land,
the firstfruits of their reproductive power. 9
105:37 He brought his people 10 out enriched 11 with silver and gold;
none of his tribes stumbled.
105:38 Egypt was happy when they left,
for they were afraid of them. 12
105:39 He spread out a cloud for a cover, 13
and provided a fire to light up the night.
105:40 They asked for food, 14 and he sent quails;
he satisfied them with food from the sky. 15
105:41 He opened up a rock and water flowed out;
a river ran through dry regions.
105:42 Yes, 16 he remembered the sacred promise 17
he made to Abraham his servant.
105:43 When he led his people out, they rejoiced;
his chosen ones shouted with joy. 18
105:44 He handed the territory of nations over to them,
and they took possession of what other peoples had produced, 19
105:45 so that they might keep his commands
and obey 20 his laws.
Praise the Lord!
Keluaran 19:8
Konteks19:8 and all the people answered together, “All that the Lord has commanded we will do!” 21 So Moses brought the words of the people back to the Lord.
Keluaran 19:20
Konteks19:20 The Lord came down on Mount Sinai, on the top of the mountain, and the Lord summoned Moses to the top of the mountain, and Moses went up.
Keluaran 20:21
Konteks20:21 The people kept 22 their distance, but Moses drew near the thick darkness 23 where God was. 24
Keluaran 24:2-4
Konteks24:2 Moses alone may come 25 near the Lord, but the others 26 must not come near, 27 nor may the people go up with him.”
24:3 Moses came 28 and told the people all the Lord’s words 29 and all the decisions. All the people answered together, 30 “We are willing to do 31 all the words that the Lord has said,” 24:4 and Moses wrote down all the words of the Lord. Early in the morning he built 32 an altar at the foot 33 of the mountain and arranged 34 twelve standing stones 35 – according to the twelve tribes of Israel.
Bilangan 12:7
Konteks12:7 My servant 36 Moses is not like this; he is faithful 37 in all my house.
Ulangan 34:10
Konteks34:10 No prophet ever again arose in Israel like Moses, who knew the Lord face to face. 38
Nehemia 9:14
Konteks9:14 You made known to them your holy Sabbath; you issued commandments, statutes, and law to them through 39 Moses your servant.
Yesaya 63:11-12
Konteks63:11 His people remembered the ancient times. 40
Where is the one who brought them up out of the sea,
along with the shepherd of 41 his flock?
Where is the one who placed his holy Spirit among them, 42
63:12 the one who made his majestic power available to Moses, 43
who divided the water before them,
gaining for himself a lasting reputation, 44
Yohanes 5:45-47
Konteks5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. 45 5:46 If 46 you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses 47 wrote, how will you believe my words?”
Kisah Para Rasul 7:35-60
Konteks7:35 This same 48 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 49 God sent as both ruler and deliverer 50 through the hand of the angel 51 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 52 in the land of Egypt, 53 at 54 the Red Sea, and in the wilderness 55 for forty years. 7:37 This is the Moses who said to the Israelites, 56 ‘God will raise up for you a prophet like me from among your brothers.’ 57 7:38 This is the man who was in the congregation 58 in the wilderness 59 with the angel who spoke to him at Mount Sinai, and with our ancestors, 60 and he 61 received living oracles 62 to give to you. 63 7:39 Our 64 ancestors 65 were unwilling to obey 66 him, but pushed him aside 67 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 68 – we do not know what has happened to him!’ 69 7:41 At 70 that time 71 they made an idol in the form of a calf, 72 brought 73 a sacrifice to the idol, and began rejoicing 74 in the works of their hands. 75 7:42 But God turned away from them and gave them over 76 to worship the host 77 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 78 forty years in the wilderness, was it, 79 house of Israel? 7:43 But you took along the tabernacle 80 of Moloch 81 and the star of the 82 god Rephan, 83 the images you made to worship, but I will deport 84 you beyond Babylon.’ 85 7:44 Our ancestors 86 had the tabernacle 87 of testimony in the wilderness, 88 just as God 89 who spoke to Moses ordered him 90 to make it according to the design he had seen. 7:45 Our 91 ancestors 92 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 93 until the time 94 of David. 7:46 He 95 found favor 96 with 97 God and asked that he could 98 find a dwelling place 99 for the house 100 of Jacob. 7:47 But Solomon built a house 101 for him. 7:48 Yet the Most High 102 does not live in houses made by human hands, 103 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? 104
7:50 Did my hand 105 not make all these things?’ 106
7:51 “You stubborn 107 people, with uncircumcised 108 hearts and ears! 109 You are always resisting the Holy Spirit, like your ancestors 110 did! 7:52 Which of the prophets did your ancestors 111 not persecute? 112 They 113 killed those who foretold long ago the coming of the Righteous One, 114 whose betrayers and murderers you have now become! 115 7:53 You 116 received the law by decrees given by angels, 117 but you did not obey 118 it.” 119
7:54 When they heard these things, they became furious 120 and ground their teeth 121 at him. 7:55 But Stephen, 122 full 123 of the Holy Spirit, looked intently 124 toward heaven and saw the glory of God, and Jesus standing 125 at the right hand of God. 7:56 “Look!” he said. 126 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 127 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 128 they had driven him out of the city, they began to stone him, 129 and the witnesses laid their cloaks 130 at the feet of a young man named Saul. 7:59 They 131 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 132 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 133 When 134 he had said this, he died. 135
[105:27] 1 tn Apparently the pronoun refers to “his servants” (i.e., the Israelites, see v. 25).
[105:28] 2 tn Heb “he sent darkness and made it dark.”
[105:28] sn He made it dark. The psalmist begins with the ninth plague (see Exod 10:21-29).
[105:28] 3 tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders.
[105:31] 4 tn Heb “he spoke and flies came.”
[105:32] 5 tn Heb “he gave their rains hail.”
[105:32] 6 tn Heb “fire of flames [was] in their land.”
[105:34] 7 tn Heb “he spoke and locusts came.”
[105:35] 8 tn Heb “the fruit of their ground.”
[105:36] 9 tn Heb “the beginning of all their strength,” that is, reproductive power (see Ps 78:51).
[105:36] sn Verses 28-36 recall the plagues in a different order than the one presented in Exodus: v. 28 (plague 9), v. 29 (plague 1), v. 30 (plague 2), v. 31a (plague 4), v. 31b (plague 3), vv. 32-33 (plague 7), vv. 34-35 (plague 8), v. 36 (plague 10). No reference is made in Ps 105 to plagues 5 and 6.
[105:37] 10 tn Heb “them”; the referent (the
[105:37] 11 tn The word “enriched” is supplied in the translation for clarification and for stylistic reasons.
[105:38] 12 tn Heb “for fear of them had fallen upon them.”
[105:40] 14 tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (sha’alu, “they asked”), the vav (ו) having fallen off by haplography (note the vav at the beginning of the following form).
[105:40] 15 tn Or “bread of heaven.” The reference is to manna (see Exod 16:4, 13-15).
[105:42] 17 tn Heb “his holy word.”
[105:43] 18 tn Heb “and he led his people out with joy, with a ringing cry, his chosen ones.”
[105:44] 19 tn Heb “and the [product of the] work of peoples they possessed.”
[19:8] 21 tn The verb is an imperfect. The people are not being presumptuous in stating their compliance – there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”
[20:21] 22 tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.
[20:21] 23 sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].
[20:21] 24 sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.
[24:2] 25 tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).
[24:2] 27 tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.
[24:3] 28 sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.
[24:3] 29 sn The Decalogue may not be included here because the people had heard those commands themselves earlier.
[24:3] 30 tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).
[24:3] 31 tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.
[24:4] 32 tn The two preterites quite likely form a verbal hendiadys (the verb “to get up early” is frequently in such constructions). Literally it says, “and he got up early [in the morning] and he built”; this means “early [in the morning] he built.” The first verb becomes the adverb.
[24:4] 34 tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.
[24:4] 35 tn The thing numbered is found in the singular when the number is plural – “twelve standing-stone.” See GKC 433 §134.f. The “standing-stone” could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.
[12:7] 36 sn The title “my servant” or “servant of the
[12:7] 37 tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”
[34:10] 38 sn See Num 12:8; Deut 18:15-18.
[9:14] 39 tn Heb “by the hand of.”
[63:11] 40 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.
[63:11] 41 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.
[63:11] 42 sn See the note at v. 10.
[63:12] 43 tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”
[63:12] 44 tn Heb “making for himself a lasting name.”
[5:45] 45 sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.
[5:47] 47 tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.
[7:35] 48 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] 49 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] 50 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] 51 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] 52 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] 53 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 54 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] 56 tn Grk “to the sons of Israel.”
[7:37] 57 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] 58 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] 60 tn Or “forefathers”; Grk “fathers.”
[7:38] 61 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] 62 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 63 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] 64 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] 65 tn Or “forefathers”; Grk “fathers.”
[7:39] 66 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] 67 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 68 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 69 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] 70 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] 71 tn Grk “In those days.”
[7:41] 72 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] 73 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] 74 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 75 tn Or “in what they had done.”
[7:42] 76 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] 78 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 79 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] 81 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 82 tc ‡ Most
[7:43] 83 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 84 tn Or “I will make you move.”
[7:43] 85 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 86 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] 89 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 90 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] 91 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] 92 tn Or “forefathers”; Grk “fathers.”
[7:45] 93 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] 94 tn Grk “In those days.”
[7:46] 95 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] 97 tn Grk “before,” “in the presence of.”
[7:46] 98 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] 99 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 100 tc Some
[7:47] 101 sn See 1 Kgs 8:1-21.
[7:48] 102 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 103 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] 104 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 105 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 106 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] 107 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 108 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] 109 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 110 tn Or “forefathers”; Grk “fathers.”
[7:52] 111 tn Or “forefathers”; Grk “fathers.”
[7:52] 112 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 113 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] 114 sn The Righteous One is a reference to Jesus Christ.
[7:52] 115 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] 116 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] 117 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] 118 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] 119 tn Or “did not obey it.”
[7:54] 120 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] 121 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] 122 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 123 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 124 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] 125 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] 126 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] 127 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 128 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] 129 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] 130 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] 131 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] 132 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] 133 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] 134 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] 135 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.
