Acts 7

brothers
Though some versions retain the older English plural, “brethren,” the translation “brothers” here remains perfectly accurate to the Greek text (ἀδελφοὶ; adelphoi) and is more natural to modern readers. This language usually describes a close familial union, and here it refers to Stephen’s fellow Jews as he appeals to their common history to demonstrate that his theology is not contrary to Moses and God, but rather the right interpretation of what God wrote through Moses.

even when he had no child
This phrase is placed at the end of the sentence here because it is the end of the sentence in Greek. This places a greater emphasis on the miraculous provision of God in order to fulfill this promise.

SEED
“Seed” here is the literal translation of σπέρμα (sperma), and while it certainly does refer to children or offspring in this context, its literal translation as “seed” is vital, as this is an important theological term. For the Jewish people, and in accordance with biblical terminology, “seed” represented the continuation of one’s name and family line. This was something of paramount importance, especially given the great promise in Genesis 3:15 that God’s anointed Redeemer would be the “seed” of the woman. Here, that same Messianic hope is perpetuated through the line (“seed”) of Abraham, and Stephen reminds his accusers of this, in part to show that when that “seed” finally culminated in the Messiah Himself, they rejected and killed Him.

SEED
Refer to the discussion on verse 5 above.

SOJOURNERS
The Greek word πάροικος (paroikos) here is a crasis (combination) of the preposition παρά (para; “beside,” “beyond”) and οἶκος (oikos; “house,” “home,” “dwelling”). Thus, the term literally conveys the sense of being beyond (thus “away from”) one’s home, and is normally used to refer to a foreigner or a merely temporary resident. It is often used in the LXX/OG to translate the Hebrew word גֵּר (ger) describing the same concept and normally rendered in this translation as “sojourner.” This verse is a reference back to Genesis 15:13 and following, and thus, for translational consistency and to more clearly show the connection between the two passages, “sojourners” is the rendering in both places. Abraham’s seed would be temporary foreiner residents in a land not their own until God would bring them home to the land He promised Abraham.

ENSLAVED
While some translations have something like “in bondage” or “served as slaves” here, “enslaved” in this translation provides a more consistent gloss for the Greek verb δουλεύω (douleuō), which is a cognate with the familiar New Testament word δοῦλος (doulos; “slave”). This translation also helps to more clearly draw out the Exodus theology of Israel being saved from slavery to Pharaoh (cf. Exod 1:14; 2:23; 5:9–11) to instead become slaves of Yahweh, the good and perfect Master (cf. Exod 3:12; 12:25–26; 13:5). The translation here as “enslaved,” along with “serve” in the following phrase (see note below) helps bring that concept into view here.

SERVE
While Abraham’s seed (the Israelites) had been “enslaved” to the nation of Egypt (see previous note), God promised that they would be brought out to “serve” Him instead. The translation of λατρεύω (latreuō) here as “serve” rather than “worship” (though both concepts are implied) helps to show this connection even more clearly, as Israel is not going from bondage to autonomous freedom, but from slavery under a cruel and evil master to serve Yahweh as their good and perfect Master. True freedom in God’s economy is not living for oneself but serving the right Master.

placed
While many translations have “laid” or “buried” here, which does properly convey the idea, but the closer literal rendering of the Greek (τίθημι; tithēmi) is “placed.” This particular word choice helps to clearly portray the theme of God’s action throughout this chapter, as the many passive voice verbs demonstrate that God is the one orchestrating, moving, placing, etc.

set…outside
This phrase translates ἔκθετος (ekthetos), which is the adjectival form of the verb “set outside” (ἐκτίθημι; ektithēmi) in verse 21. This translation also makes the connection to the last phrase of the verse clearer—the infants are set outside with the purpose that they would be left to die.

family
The word γένος (genos) is translated as “family” rather than alternatives such as “race,” “people,” “kind,” or “nation.” Though the semantic range of γένος (genos) is broad, “family” is preferred in this context in an effort to maintain consistency with its usage in verse 13. Furthermore, by rendering this word the same in both contexts, the reader can connect the oppression of the people of Israel to the family of Abraham (cf. v. 17; Gen 15:13), demonstrating God’s faithfulness to His promises.

set outside
Refer to the discussion on verse 19 above. While the other infants had been set outside to die, God had ordained that Moses would be set outside to be raised up as God’s means of delivering His people.

unjustly…justice
This consistent translation of ἀδικέω (adikeō) as “treat unjustly” (cf. vv. 26–27) brings out a wordplay—as the Egyptian treated the Israelite unjustly, so another Israelite treats Moses unjustly, even though Moses did justice (ἐκδίκησις; ekdikēsis) for them. In the context of Stephen’s recounting of Israel’s history, it shows that Israel never really pursued righteousness or justice (cf. δικαστής [dikastēs] for “judge”).

brothers
Refer to the discussion on verse 2 above.

unjustly
Refer to the discussion on verse 24 above.

unjustly
Refer to the discussion on verse 24 above.

DO YOU INTEND…
This question opens with the Greek negative particle μή (mē), which, according to normal Greek usage, sets an expectation of a negative answer but still allows potentiality. This is why some translations structure the question, “You do not…do you?” However, to avoid adding words which do not appear in the Greek, the rhetorical question is simply translated with a familiar English structure. This way, nothing external is added and the force of the rhetorical question remains perfectly intact. This question could be read with a mocking and accusatory tone. The man reveals that he had seen the earlier incident by ironically suggesting that Moses might kill him too.

BUSH
The word “bush” translates βάτος (batos), which in contexts of the burning bush, represents the Hebrew word סְנֶה (seneh). Both the Greek and Hebrew words can refer to a thorn bush, but to avoid confusion with more specific words for thorns and brambles, both are consistently translated as “bush” (except the case in Luke 6:44 where the context demands it be specifically a bramble bush).

bush
Refer to the discussion on verse 30 above.

the one who
This translates the relative pronoun ὃς (hos), referring back to οὗτός (houtos; “this…one”) at the beginning of this verse and at the beginning of verse 37. Stephen repeatedly and emphatically points to Moses in this section to demonstrate to the religious leaders that the Jewish people rejected the true prophet God gave them from the beginning (cf. v. 39). Now they are rejecting the “prophet like him” (cf. Deut 18:15, 18)—Jesus.

serve
The word “serve” (λατρεύειν; latreuein) translates the same term as serve in verse 7 (λατρεύσουσίν; latreusousin). Israel was supposed to worship God as a freedom from slavery, but they became worshippers of false gods—leading them back to slavery.

DID YOU PRESENT…
Refer to the discussion on verse 28 above. Here, Stephen recounts how God accused Israel of offering useless and heartless sacrifices, which could not truly be considered as offered to Him.

SLAIN BEASTS
The Greek word σφάγιον (sphagion) here refers to something that is slaughtered or slain for sacrifice. It is derived from σφαγή (sphagē; i.e, the appointed place or act of “slaughter,” cf. Acts 8:32; Rom 8:36; Jas 5:5) which in turn is derived from the verb σφάζω (sphazō; to “slaughter”). Thus, while σφάγιον (sphagion) can generally be used to refer to a “victim” that is slaughtered, the specific referent in this verse is to animal sacrifices. Therefore, “slain beasts” best carries the idea here (cf. KJV and ESV). While these slain beasts and sacrifices were expressions of religious reverence, God condemns those who offered them because they were not truly offered to Him as the only true God (refer to the previous note).

when they dispossessed
The phrase “when they dispossessed” is a clearer rendering of the phrase ἐν τῇ κατασχέσει (en tē kataschesei) than something like “upon dispossessing.” This is simply to indicate the time period when the Israelites of Joshua’s generation entered the Land, dispossessing the nations. That generation also had the Tabernacle with them, emphasizing that the people of that generation also had no excuse of ignorance for rejecting the true God.

REST
The word translated “rest” here is κατάπαυσις (katapausis). “Rest” is a better choice here than something like “repose” because this is a quotation from Isaiah 66:1, where the Hebrew word מְנוּחָה (menuhah; “rest” or “resting place”) is used, and is also translated as “rest.” This translation makes that connection clear.

As your fathers did, so do you.
The translation of this sentence matches the word order of the phrase ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς (hōs hoi pateres hymōn kai hymeis; lit. “as your fathers, also you”). Stephen has been drawing parallels between the ancient Israelites and the religious leaders of his own time throughout his defense. Here, he brings it all to a head and accuses them directly of acting just like their ancestors in their disobedient and obstinate rebellion against God.

they became furious in their hearts
The phrase “they became furious in their hearts” gives the greatest balance of literalness and clarity for the phrase διεπρίοντο ταῖς καρδίαις αὐτῶν (dieprionto tais kardiais autōn). The word for “furious” is διαπρίω (diapriō), which literally refers to cutting or sawing through something. This word graphically portrays their immense anger at the accusations of high-handed murder and betrayal of the Righteous One, as if their hearts were rent asunder within them. “Furious” conveys the metaphorical sense well.

with one accord
One of the goals of this translation is to provide a consistent English rendering when the same word or phrase is used in Greek whenever possible. Such is the case here, where the word ὁμοθυμαδόν (homothymadon) is translated consistently as “one accord” in all eleven of its occurrences (1:14; 2:46; 4:24; 5:12; here; 8:6; 12:20; 15:25; 18:12; 19:29; Rom 15:6). In Acts, this word most often demonstrates the unity brought about by the Holy Spirit among believers. Here, with a tinge of irony, it is used to describe unbelievers unifying against the Spirit, to put Stephen to death because he lived and spoke like Jesus, whom they hated.

stoning…calling out…saying
The word “stoning” (ἐλιθοβόλουν; elithoboloun) here is in the imperfect tense and the words “calling out” (ἐπικαλούμενον; epikaloumenon) and “saying” (λέγοντα; legonta) are in the present tense. Both the imperfect and present tenses in Greek convey ongoing or continual action. This creates a very vivid narrative and puts the reader in the action, as it were, as the religious leaders continue to stone Stephen and he cries out to the Lord in a manner very similar to Jesus Himself at His death. The religious leaders continued to look like their stubborn forefathers, and Stephen continued to look like Christ.