Acts 7 contains Stephen's monumental speech before the Sanhedrin — the longest speech in Acts at 53 verses. Stephen recounts Israel's history from Abraham through Moses to Solomon, arguing that God's presence has never been confined to a single place, that Israel has a pattern of rejecting God's chosen messengers, and that the temple was never intended to contain God. His narrative moves from Abraham in Mesopotamia, to Joseph in Egypt, to Moses in the wilderness, to the tabernacle, and finally to Solomon's temple — where he turns accusatory. He charges his hearers with being stiff-necked resisters of the Holy Spirit who, like their ancestors, have betrayed and murdered the Righteous One. The council erupts in fury. Stephen sees a vision of Jesus standing at God's right hand, and they drag him out and stone him to death. He dies praying for his killers. Saul of Tarsus appears for the first time, approving Stephen's execution.
What Makes This Chapter Remarkable
Stephen's speech is a radical rereading of Israel's sacred history. He systematically demonstrates that every pivotal encounter between God and his people happened outside the promised land: Abraham received his call in Mesopotamia, Joseph was God's instrument in Egypt, Moses met God at the burning bush in Midian, the Torah was given at Sinai — not in Jerusalem. The heroes of faith were all initially rejected by their own people before being vindicated. The theological implications are devastating: if God has never been bound to a place, the temple cannot contain him; if Israel has always resisted its prophets, rejecting Jesus fits the pattern. Stephen becomes the first Christian martyr, and his death mirrors Jesus's in profound ways: he prays for his persecutors and commits his spirit to the Lord.
Translation Friction
Stephen's retelling contains several historical details that differ from the Genesis account: he says Abraham left Haran after his father died (v. 4, but Genesis 11:26, 32 and 12:4 suggest Terah lived another 60 years), he places 75 members of Jacob's family going to Egypt (v. 14, following the LXX) rather than 70 (Hebrew text), and he attributes the purchase of the Machpelah tomb to Abraham rather than to Jacob (v. 16, conflating Genesis 23 and 33:19). These discrepancies likely reflect Stephen's use of the Septuagint and Jewish interpretive tradition rather than strict historical error. We render the Greek as given without harmonizing.
Connections
Stephen's speech draws on Genesis 12-50 (Abraham, Joseph), Exodus 1-20 (Moses), Deuteronomy 18:15 (prophet like Moses), 1 Kings 6-8 (temple), Isaiah 66:1-2 (heaven as God's throne), and Amos 5:25-27 (idolatry). Stephen's martyrdom anticipates Paul's persecution-to-conversion arc. The stoning scene echoes Jesus's crucifixion (Luke 23:34, 46). Saul's introduction here foreshadows the dramatic reversal of chapter 9.
Acts 7:1
Εἶπεν δὲ ὁ ἀρχιερεύς· εἰ ταῦτα οὕτως ἔχει;
The high priest said, "Are these things so?"
KJV Then said the high priest, Are these things so?
Notes & Key Terms
Translator Notes
The high priest's question is brief and procedural — he gives Stephen the formal opportunity to respond to the charges of 6:13-14. The question ei tauta houtōs echei ('are these things so?') is open-ended, allowing Stephen to speak at length.
Stephen replied, "Brothers and fathers, listen. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran,
KJV And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,
The Greek doxa translates the Hebrew kavod. By calling God 'the God of glory,' Stephen invokes the weighty, luminous divine presence — and will argue that this presence cannot be confined to any structure.
Translator Notes
Stephen opens respectfully — 'brothers and fathers' (andres adelphoi kai pateres) — but his argument will be deeply confrontational. The title 'the God of glory' (ho theos tēs doxēs) echoes Psalm 29:3 and immediately establishes the theme: God's glorious presence is not bound to a place. His first point is geographical: God appeared to Abraham in Mesopotamia — in pagan territory, far from any sacred site. The Hebrew Bible records God's call to Abraham in Genesis 12:1 while he was in Haran, but Jewish tradition (following Genesis 15:7 and Nehemiah 9:7) understood a prior call while still in Ur of the Chaldees.
[TCR Cross-Reference] Draws on Psalm 29:3. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Genesis 12:1. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Genesis 15:7. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Nehemiah 9:7. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Said to him, Get you out of your country, and from your kindred, and come into the land which I will shew you.
KJV And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.
Notes & Key Terms
Translator Notes
Stephen quotes Genesis 12:1 (LXX). God's first command to Abraham was to leave — departure, not settlement, begins the covenant story. The phrase 'the land that I will show you' emphasizes divine initiative and Abraham's trust: he went without knowing the destination.
[TCR Cross-Reference] References Genesis 12:1 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Then he left the land of the Chaldeans and settled in Haran. After his father died, God moved him from there into this land in which you are now living.
KJV Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.
Notes & Key Terms
Translator Notes
Stephen says Abraham left Haran 'after his father died' (meta to apothanein ton patera autou). According to Genesis 11:26, Terah was 70 when Abraham was born; Abraham left Haran at 75 (Genesis 12:4); and Terah died at 205 (Genesis 11:32) — which would mean Terah lived 60 more years after Abraham's departure. Stephen follows the Samaritan Pentateuch and possibly a Jewish tradition that placed Terah's death at 145, or he may simply be following narrative logic. We render the Greek as given.
[TCR Cross-Reference] Echoes Genesis 11:26. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
[TCR Cross-Reference] Echoes Genesis 12:4. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
He gave him no inheritance in it, not even a foot's length, but he promised to give it to him as a possession and to his descendants after him, even though he had no child.
KJV And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.
Notes & Key Terms
Translator Notes
Stephen's point is theologically sharp: Abraham received the promise but not the land. The covenant patriarch lived his entire life in the promised land without owning any of it — 'not even a foot's length' (oude bēma podos). This undermines any theology that ties God's blessing to a specific place. The paradox is heightened by the note that Abraham had no child (ouk ontos autō teknou) when the promise was given — promise precedes fulfillment by generations.
[TCR Cross-Reference] This verse quotes Genesis 12:7 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
And God spoke in this way: that his descendants would be strangers in a foreign land, and that the people there would enslave and mistreat them for four hundred years.
KJV And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years.
Notes & Key Terms
Translator Notes
Stephen quotes Genesis 15:13-14. The word paroikon ('strangers, resident aliens, sojourners') describes Abraham's descendants as outsiders in someone else's land — again emphasizing that God's people were not defined by their territory. The four hundred years is a round number (Exodus 12:40 gives 430 years). Stephen's retelling emphasizes suffering and displacement as characteristic of God's people.
[TCR Cross-Reference] Quotes Genesis 15:13-14. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Exodus 12:40. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
'But I will judge the nation they serve,' God said, 'and after that they will come out and worship me in this place.'
KJV And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.
Notes & Key Terms
Translator Notes
The phrase 'worship me in this place' (latreusousin moi en tō topō toutō) is from Exodus 3:12 rather than Genesis 15, where God tells Moses the people will worship 'on this mountain' (Sinai). Stephen may deliberately blur the reference so that 'this place' could mean Sinai, Canaan, or wherever God chooses to meet his people — supporting his argument that worship is not location-bound.
[TCR Cross-Reference] Draws on Exodus 3:12. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Genesis 15. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
And he gave him the covenant of circumcision. So Abraham fathered Isaac and circumcised him on the eighth day, and Isaac fathered Jacob, and Jacob fathered the twelve patriarchs.
KJV And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.
Notes & Key Terms
Translator Notes
The 'covenant of circumcision' (diathēkēn peritomēs) refers to Genesis 17, where circumcision is the sign of the Abrahamic covenant. Stephen quickly traces the lineage from Abraham through Isaac and Jacob to the twelve patriarchs (tous dōdeka patriarchas) — the ancestors of Israel's twelve tribes. The rapid genealogical summary moves the narrative toward Joseph and Egypt.
[TCR Cross-Reference] References Genesis 17 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
The patriarchs, out of jealousy, sold Joseph into Egypt. But God was with him
KJV And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,
Notes & Key Terms
Translator Notes
Here Stephen introduces his central theme: Israel rejects its own deliverers. The patriarchs — the revered ancestors — acted out of jealousy (zēlōsantes, the same word used for the Sanhedrin's jealousy in 5:17) and sold their brother into slavery. Yet 'God was with him' (ēn ho theos met' autou) — divine presence follows the rejected one, not those who reject. The parallel to Jesus is unmistakable.
Delivered him out of all his afflictions, and offered him favour and wisdom in the sight of Pharaoh king of Egypt. Then he appointed him governor over Egypt and all his house.
KJV And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.
Notes & Key Terms
Translator Notes
God rescues the rejected one and exalts him to authority — the Joseph pattern prefigures the Jesus pattern. The terms 'favor' (charin) and 'wisdom' (sophian) echo Stephen's own description in 6:8, 10. Joseph rules over the very nation where he was sold as a slave — divine reversal of human injustice.
Then a famine came over all of Egypt and Canaan, with great suffering, and our fathers could find no food.
KJV Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.
Notes & Key Terms
Translator Notes
The famine (limos) drives the plot: the brothers who sold Joseph are now dependent on him for survival. Stephen's phrase 'our fathers' (hoi pateres hēmōn) identifies himself with his audience — he is not attacking their heritage but interpreting it.
When Jacob heard that there was grain in Egypt, he sent our fathers there on their first visit.
KJV But when Jacob heard that there was corn in Egypt, he sent out our fathers first.
Notes & Key Terms
Translator Notes
The word prōton ('first') sets up the pattern: the brothers go to Egypt twice. On the first visit, they do not recognize Joseph. Stephen emphasizes the two-visit structure because it parallels his argument about Jesus: rejected on the first encounter, recognized on the second.
On the second visit Joseph made himself known to his brothers, and Joseph's family became known to Pharaoh.
KJV And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.
Notes & Key Terms
Translator Notes
The phrase en tō deuterō ('on the second') is emphatic. Stephen's point: the brothers rejected Joseph initially but recognized him on their second encounter. The implied parallel: Israel rejected Jesus on his first coming but will recognize him at his return. The pattern of initial rejection followed by recognition is the interpretive key to Stephen's entire speech.
Then Joseph sent and invited his father Jacob and all his relatives, seventy-five persons in all.
KJV Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.
Notes & Key Terms
Translator Notes
Stephen gives the number as seventy-five (hebdomēkonta pente), following the Septuagint of Genesis 46:27 and Exodus 1:5, while the Hebrew text gives seventy. The difference likely reflects whether or not Joseph's descendants born in Egypt are included. Stephen follows the Greek textual tradition available to his Hellenistic audience.
[TCR Cross-Reference] Echoes Genesis 46:27. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
[TCR Cross-Reference] Echoes Exodus 1:5. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
So Jacob went down to Egypt, and he died there — he and our fathers.
KJV So Jacob went down into Egypt, and died, he, and our fathers,
Notes & Key Terms
Translator Notes
Stephen moves quickly through the narrative. Jacob and the patriarchs die in Egypt, not in the promised land — again emphasizing that God's people spent their formative period as foreigners in a foreign land.
Their bodies were brought back to Shechem and placed in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.
KJV And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.
Notes & Key Terms
Translator Notes
This verse conflates two Old Testament traditions: Abraham bought a burial site at Machpelah from the sons of Heth near Hebron (Genesis 23:3-16), and Jacob bought a plot at Shechem from the sons of Hamor (Genesis 33:19). Stephen appears to combine these transactions, attributing the Shechem purchase to Abraham. This may reflect a Jewish interpretive tradition unknown to us, or it may be a compressed retelling. We render the Greek as Stephen spoke it.
[TCR Cross-Reference] Quotes Genesis 23:3-16. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Genesis 33:19. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
"As the time of the promise that God had made to Abraham drew near, the people increased and multiplied in Egypt,
KJV But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,
Notes & Key Terms
Translator Notes
Stephen now transitions from the patriarchal era to the Exodus. The phrase 'the time of the promise' (ho chronos tēs epangelias) introduces the concept of divine timing — God works according to a predetermined schedule. The people's growth 'in Egypt' (en Aigyptō) fulfills the Abrahamic promise of numerous descendants, but in a foreign land under oppression.
Till another king arose, which recognized not Joseph.
KJV Till another king arose, which knew not Joseph.
Notes & Key Terms
Translator Notes
Stephen quotes Exodus 1:8. The 'different king' (basileus heteros) who 'did not know Joseph' marks a political and social rupture. The word heteros ('another of a different kind') may suggest a change of dynasty. The loss of Joseph's memory leads directly to Israel's oppression.
[TCR Cross-Reference] References Exodus 1:8 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
He exploited our people and oppressed our fathers, forcing them to abandon their infants so they would not survive.
KJV The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.
Notes & Key Terms
Translator Notes
The verb katasophisamenos ('dealing shrewdly, exploiting by craft') implies calculated, cunning oppression. The forced exposure of infants (ta brephē ektheta, 'making the babies exposed/abandoned') was the standard method of infanticide in the ancient world — leaving newborns outside to die of exposure. Stephen's retelling emphasizes the brutality to heighten the drama of Moses' rescue.
At that time Moses was born, and he was beautiful before God. He was raised for three months in his father's house,
KJV In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:
Notes & Key Terms
Translator Notes
The phrase asteios tō theō ('beautiful before God' or 'divinely beautiful') uses a dative of reference that intensifies the adjective — Moses was not merely attractive but superlatively so, beautiful in God's sight. This echoes Exodus 2:2 where his mother saw he was 'good' (tov). The phrase carries overtones of divine destiny.
[TCR Cross-Reference] This verse quotes Exodus 2:2 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
When he was cast out, Pharaoh's daughter picked up him up, and nourished him for her own son.
KJV And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.
Notes & Key Terms
Translator Notes
The verb aneilato ('took up, adopted') is a technical term for picking up and claiming an exposed infant — in Roman and Egyptian practice, this constituted legal adoption. Moses is rescued from death by the oppressor's own daughter — a divine irony that Stephen highlights.
Moses was educated in all the wisdom of the Egyptians and was powerful in his words and deeds.
KJV And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
Notes & Key Terms
Translator Notes
Stephen's portrayal of Moses trained in Egyptian wisdom is not from Exodus directly but from Jewish interpretive tradition (cf. Philo, Life of Moses 1.21-24). The description 'powerful in words and deeds' (dynatos en logois kai ergois) echoes the description of Jesus in Luke 24:19. Moses' competence was developed in a pagan environment — again, God works outside Israel's boundaries.
When he was about forty years old, it came into his heart to visit his brothers, the sons of Israel.
KJV And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.
Notes & Key Terms
Translator Notes
Stephen divides Moses' life into three forty-year periods (vv. 23, 30, 36): forty years in Egypt, forty years in Midian, forty years in the wilderness. This tripartite scheme comes from Jewish tradition rather than Exodus directly. The phrase anebē epi tēn kardian autou ('it came up into his heart') is a Hebraism suggesting an inner prompting, possibly divine.
When he saw one of them being wronged, he came to his defense and avenged the oppressed man by striking down the Egyptian.
KJV And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:
Notes & Key Terms
Translator Notes
Stephen portrays Moses' killing of the Egyptian (Exodus 2:11-12) positively — as defense of the oppressed (ēmynato, 'defended') and justice for the wronged (epoiēsen ekdikēsin, 'avenged'). This sets up the devastating irony of the next verse: Moses acts as deliverer, but his own people reject him.
[TCR Cross-Reference] Echoes Exodus 2:11-12. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
He assumed his brothers would understand that God was giving them deliverance through him, but they did not understand.
KJV For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.
Notes & Key Terms
Translator Notes
This verse is not in Exodus — it is Stephen's theological interpretation. Moses expected recognition as God's deliverer, but 'they did not understand' (hoi de ou synēkan). This is the critical parallel to Jesus: God sent a deliverer, the deliverer expected recognition, and the people failed to understand. Stephen is building his case that Israel has a pattern of rejecting the very ones God sends to save them.
The next day he appeared to them as they were fighting and tried to reconcile them, saying, 'Men, you are brothers! Why are you wronging each other?'
KJV And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?
Notes & Key Terms
Translator Notes
Moses tries to be a peacemaker among his own people. The word synēllassen ('reconciled, brought together') indicates an attempt at mediation. His appeal — 'you are brothers' (adelphoi este) — invokes shared identity as a basis for peace. But the appeal fails.
But the man who was wronging his neighbor pushed him away, saying, 'Who appointed you as a ruler and judge over us?
KJV But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
Notes & Key Terms
Translator Notes
The verb apōsato ('pushed away, rejected, repudiated') is the key word — it will be reused in verse 39 about Israel's rejection of Moses in the wilderness. Stephen quotes Exodus 2:14. The question 'Who appointed you ruler and judge?' (tis se katestēsen archonta kai dikastēn) is a challenge to Moses' authority — the same kind of challenge the Sanhedrin makes against the apostles. The irony: God did appoint Moses, but the people refuse to recognize it.
[TCR Cross-Reference] Draws on Exodus 2:14. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Do you want to kill me as you killed the Egyptian yesterday?'
KJV Wilt thou kill me, as thou diddest the Egyptian yesterday?
Notes & Key Terms
Translator Notes
The accusation forces Moses to flee. His attempt at deliverance is met not with gratitude but with hostility and exposure. Stephen's audience would recognize the parallel: those who should welcome God's deliverer instead threaten and accuse him.
[TCR Cross-Reference] References Exodus 2:14 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
At this remark, Moses fled and became a foreigner in the land of Midian, where he fathered two sons.
KJV Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.
Notes & Key Terms
Translator Notes
Moses becomes a paroikos ('foreigner, resident alien') in Midian — the same word used for Abraham's descendants in verse 6. The rejected deliverer lives in exile for forty years. Stephen's parallel: Jesus was rejected and has departed to heaven (3:21), but he will return.
"When forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning bush.
KJV And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.
Notes & Key Terms
Translator Notes
The second forty-year period ends with theophany — but where? In the wilderness, far from any temple or sacred city. God appears at a random bush on a mountain in the desert. Stephen's geographical point is relentless: God's most important self-revelations happen in the least expected places.
When Moses saw it, he was amazed at the sight. As he approached to look more closely, the voice of the Lord came to him:
KJV When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,
Notes & Key Terms
Translator Notes
Moses' curiosity draws him toward the divine presence. The verb ethaumazen ('was amazed, marveled') captures the initial wonder. Stephen's retelling follows Exodus 3:3-4, emphasizing the auditory encounter — 'the voice of the Lord' (phōnē kyriou) speaks from the bush.
[TCR Cross-Reference] Quotes Exodus 3:3-4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
'I am the God of your fathers — the God of Abraham and Isaac and Jacob.' Moses trembled and did not dare to look.
KJV Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.
Notes & Key Terms
Translator Notes
God identifies himself through the covenant lineage — the same formula used in Exodus 3:6. Moses' response is trembling (entromos genomenos) and aversion of his gaze. The God of the patriarchs speaks to Moses in Midian — covenantal identity transcends geography.
[TCR Cross-Reference] Draws on Exodus 3:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
The Lord said to him, 'Take off the sandals from your feet, for the place where you are standing is holy ground.'
KJV Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.
Notes & Key Terms
Translator Notes
This verse is devastating to Stephen's opponents' theology: 'holy ground' (gē hagia) is in the Midian wilderness, not in Jerusalem or at the temple. If God can make pagan desert soil holy by his presence, then holiness is not a property of places but of divine encounter. Stephen is dismantling the theological foundation for temple-exclusivism.
[TCR Cross-Reference] References Exodus 3:5 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
'I have surely seen the mistreatment of my people in Egypt and have heard their groaning, and I have come down to rescue them. Now come, I will send you to Egypt.'
KJV I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.
Notes & Key Terms
Translator Notes
Stephen quotes Exodus 3:7-8, 10. The phrase idōn eidon ('seeing I have seen,' a Hebraism for emphasis) conveys God's intense, compassionate attention to suffering. God both sees and acts — 'I have come down to rescue them' (katebēn exelesthai autous). And the instrument of rescue is Moses — the same Moses his brothers rejected in verses 27-28. God is about to send the rejected deliverer back.
[TCR Cross-Reference] Echoes Exodus 3:7-8. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
"This Moses whom they rejected, saying, 'Who appointed you as ruler and judge?' — this man God sent as both ruler and redeemer, through the angel who appeared to him in the bush.
KJV This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.
Used only here in the New Testament. The corresponding Hebrew concept is go'el — the kinsman-redeemer who reclaims what was lost. Stephen applies this title to Moses as a type of Christ: the rejected brother who becomes the divinely appointed rescuer.
Translator Notes
This is the rhetorical climax of the Moses section. Stephen uses the emphatic 'this Moses' (touton ton Mousēn... touton) with anaphoric repetition: the very one they rejected, that one God sent as ruler (archonta) and redeemer (lytrōtēn). The word lytrōtēs ('redeemer, deliverer') echoes the Hebrew go'el — the kinsman who rescues family. The parallel to Jesus is now unmistakable: the rejected one is the sent one.
This man led them out, performing wonders and signs in the land of Egypt and at the Red Sea and in the wilderness for forty years.
KJV He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.
Notes & Key Terms
Translator Notes
Moses' ministry spans three geographical zones — Egypt, Red Sea, wilderness — none of which is the promised land. Stephen continues to emphasize that God's mighty acts occurred outside the land. The third forty-year period begins. The 'wonders and signs' (terata kai sēmeia) echo the description of Jesus's ministry (2:22) and the apostles' ministry (5:12).
This is the Moses who said to the sons of Israel, 'God will raise up for you a prophet like me from among your brothers.'
KJV This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.
Notes & Key Terms
Translator Notes
Stephen quotes Deuteronomy 18:15, the same text Peter used in 3:22. The implication is clear: if Moses himself pointed to a future prophet like himself, then Moses' authority is not undermined by recognizing Jesus but fulfilled by it. Rejecting the prophet-like-Moses is rejecting Moses himself.
[TCR Cross-Reference] Draws on Deuteronomy 18:15. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
This is the one who was in the assembly in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers. He received living oracles to give to us.
KJV This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:
Notes & Key Terms
Translator Notes
The word ekklēsia ('assembly, church') is used here for Israel's wilderness congregation — the same word used for the Christian community in 5:11. Moses stood as mediator between 'the angel who spoke at Sinai' and 'our fathers.' He received 'living oracles' (logia zōnta) — the Torah is described as alive, not dead tradition. Stephen is not anti-Torah; he honors Moses and the law even as he reinterprets them.
Our fathers refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt,
KJV To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,
Notes & Key Terms
Translator Notes
The verb apōsanto ('rejected, pushed away') is the same word used in verse 27 — the pattern repeats. Israel rejected Moses twice: first in Egypt (vv. 27-28), then in the wilderness (v. 39). 'In their hearts turned back to Egypt' (estraphēsan en tais kardiais autōn eis Aigypton) — they may have left Egypt physically, but their hearts remained enslaved to it. The accusation builds toward the climax.
Indeed, declaring to Aaron, Make us gods to go prior to us — for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.
KJV Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.
Notes & Key Terms
Translator Notes
Stephen quotes Exodus 32:1. The dismissive phrase 'this Moses' (ho Mōysēs houtos) on the people's lips contrasts with Stephen's reverent 'this Moses' (houtos) in verses 35-38. The demand for 'gods who will go before us' (theous hoi proporeuontai hēmōn) is a request for a visible, controllable deity — the opposite of the invisible, sovereign God who appeared in bush and cloud.
[TCR Cross-Reference] This verse quotes Exodus 32:1 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
They made a calf in those days, offered sacrifice to the idol, and celebrated the works of their hands.
KJV And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.
Notes & Key Terms
Translator Notes
The verb emoschopoiēsan ('made a calf') is a single word describing the golden calf incident (Exodus 32:4). The phrase 'the works of their hands' (tois ergois tōn cheirōn autōn) is a standard Old Testament description of idols (Psalm 115:4, Isaiah 2:8). Stephen's point: at the very moment God gave the Torah through Moses, the people turned to handmade idols. The pattern of rejection includes idolatry.
[TCR Cross-Reference] Quotes Exodus 32:4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Psalm 115:4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Isaiah 2:8. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
But God turned away and gave them over to worship the host of heaven, as it is written in the book of the Prophets: 'Did you bring me slaughtered animals and sacrifices during those forty years in the wilderness, house of Israel?
KJV Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?
Notes & Key Terms
Translator Notes
God's response to their idolatry is judicial abandonment — 'gave them over' (paredōken autous) to the consequences of their choices (cf. Romans 1:24, 26, 28). Stephen now quotes Amos 5:25-27 (LXX), a prophetic critique of Israel's worship. The rhetorical question expects the answer 'no' — even during the wilderness period, Israel's worship was compromised by idolatry.
[TCR Cross-Reference] Draws on Amos 5:25-27. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
You took up the tent of Moloch and the star of your god Rephan, the images you made to worship. I will exile you beyond Babylon.'
KJV Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
Notes & Key Terms
Translator Notes
Stephen continues the Amos quotation. The Hebrew of Amos 5:26 has 'Sikkuth' and 'Kiyyun'; the LXX renders these as 'tent of Moloch' and 'Rephan' (Raiphan). Amos originally said 'beyond Damascus'; Stephen (following the LXX) says 'beyond Babylon' — an update that reflects the actual Babylonian exile. The point: Israel's history of idolatry led to exile. Stephen implies that rejecting Jesus may lead to a worse judgment.
[TCR Cross-Reference] References Amos 5:25-27 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
"Our fathers had the tabernacle of testimony in the wilderness, just as the one who spoke to Moses directed him to make it according to the pattern he had seen.
KJV Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.
Notes & Key Terms
Translator Notes
Stephen now turns to the temple issue. He begins with the tabernacle (skēnē tou martyriou, 'tent of testimony/witness'), not the temple — the original place of God's dwelling with Israel was portable, not permanent. It was made 'according to the pattern' (kata ton typon) God showed Moses on Sinai (Exodus 25:40). The tabernacle's design was divine, but it traveled with the people rather than binding them to a location.
[TCR Cross-Reference] Echoes Exodus 25:40. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Our fathers who received it in turn brought it in with Joshua when they dispossessed the nations that God drove out before our fathers. It remained until the days of David,
KJV Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;
Notes & Key Terms
Translator Notes
The Greek Iēsou here refers to Joshua (the Greek forms of 'Joshua' and 'Jesus' are identical). The tabernacle accompanied Israel through the conquest and the period of the judges — for centuries, the portable tabernacle was sufficient for God's presence among his people. Stephen's implicit argument: if the tabernacle served for over four hundred years, the temple is not essential.
Who discovered favour prior to God, and desired to find a tabernacle for the God of Jacob.
KJV Who found favour before God, and desired to find a tabernacle for the God of Jacob.
Notes & Key Terms
Translator Notes
The SBLGNT reads 'house of Jacob' (oikō Iakōb) rather than 'God of Jacob' — a textual variant with significant theological implications. If 'house of Jacob,' David sought a dwelling for God's people; if 'God of Jacob,' he sought a dwelling for God. Both readings are attested in ancient manuscripts. We follow the SBLGNT. David asked (ētēsato) but was not permitted to build — even the greatest king's request was redirected.
Acts 7:47
Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον.
But it was Solomon who built a house for him.
KJV But Solomon built him an house.
Notes & Key Terms
Translator Notes
The sentence is terse and pointed. The adversative 'but' (de) sets up the contrast with what follows: Solomon built a house, but... The brevity is striking after the extended narration — Stephen moves quickly past the temple's construction because his argument is that the temple, however magnificent, cannot contain God.
Yet the Most High does not dwell in houses made by human hands, as the prophet says:
KJV Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,
Notes & Key Terms
Translator Notes
This is the theological pivot of Stephen's entire speech. The word cheiropoiētois ('made by hands, handmade') is the same word used for idols in Isaiah 46:6 and Mark 14:58. Stephen does not call the temple an idol, but the vocabulary creates an unsettling association. Solomon himself acknowledged this truth at the temple's dedication: 'But will God indeed dwell on the earth? The heavens, even the highest heaven, cannot contain you, how much less this house I have built' (1 Kings 8:27).
[TCR Cross-Reference] References Isaiah 46:6 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
[TCR Cross-Reference] References 1 Kings 8:27 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
'Heaven is my throne, and the earth is my footstool. What kind of house will you build for me?' says the Lord. 'Or what is the place of my rest?
KJV Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?
Notes & Key Terms
Translator Notes
Stephen quotes Isaiah 66:1-2a. God's throne is heaven; his footstool is the entire earth. The rhetorical questions — 'what house?' and 'what resting place?' — expose the absurdity of thinking any building can house the Creator. Isaiah's own words undermine temple-centrism from within the prophetic canon.
[TCR Cross-Reference] Echoes Isaiah 66:1-2. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Acts 7:50
οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
Did not my hand make all these things?'
KJV Hath not my hand made all these things?
Notes & Key Terms
Translator Notes
The final line of the Isaiah quotation is devastatingly simple: God made everything — heaven, earth, and every material that could be used to build a temple. How can the creature house the Creator? Stephen's argument from Scripture is complete. Now he turns to direct accusation.
[TCR Cross-Reference] This verse quotes Isaiah 66:1-2 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
"You stiff-necked people, uncircumcised in heart and ears! You always resist the Holy Spirit. As your fathers did, so do you.
KJV Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.
Notes & Key Terms
Translator Notes
Stephen's tone shifts abruptly from historical narration to prophetic indictment. 'Stiff-necked' (sklērotracheloi) echoes Exodus 33:3, 5 and Deuteronomy 9:6 — a charge God himself made against Israel. 'Uncircumcised in heart and ears' (aperitmētoi kardiais kai tois ōsin) quotes Jeremiah 6:10 and Ezekiel 44:7 — outward circumcision without inner transformation. The charge of 'always resisting the Holy Spirit' (aei tō pneumati tō hagiō antipipete) makes the accusation timeless: not just your fathers, but you too.
[TCR Cross-Reference] Quotes Exodus 33:3. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Deuteronomy 9:6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Jeremiah 6:10. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Ezekiel 44:7. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Which of the prophets did your fathers not persecute? They killed those who announced beforehand the coming of the Righteous One, whose betrayers and murderers you have now become —
KJV Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers;
Notes & Key Terms
Translator Notes
The rhetorical question expects the answer 'none' — every prophet was persecuted. 'The Righteous One' (tou dikaiou) is a messianic title (cf. 3:14, Isaiah 53:11). The accusation escalates: your fathers persecuted prophets; you have become 'betrayers and murderers' (prodotai kai phoneis) of the Messiah himself. These are the most inflammatory words spoken in Acts.
[TCR Cross-Reference] Draws on Isaiah 53:11. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Who possess received the instruction of Moses by the disposition of angels, and have not kept it.
KJV Who have received the law by the disposition of angels, and have not kept it.
Notes & Key Terms
Translator Notes
The final charge is devastating: accused of speaking against the law (6:13), Stephen turns the accusation on his accusers — you received the law and did not keep it (ouk ephylaxate). The reference to angels delivering the law (eis diatagas angelōn) reflects Jewish tradition that angels mediated the Sinai covenant (cf. Galatians 3:19, Hebrews 2:2, Deuteronomy 33:2 LXX). Stephen's defense is now complete: he has not blasphemed the law; they have broken it.
[TCR Cross-Reference] References Deuteronomy 33:2 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
When they heard these things, they were enraged in their hearts and ground their teeth at him.
KJV When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.
Notes & Key Terms
Translator Notes
The verb dieprionto ('were cut through, were sawn') is the same word used in 5:33 — visceral, uncontrolled rage. 'Ground their teeth' (ebrychon tous odontas) is an expression of furious hostility, used in the Psalms for enemies of the righteous (Psalm 35:16, 37:12). The council has become a mob.
[TCR Cross-Reference] Echoes Psalm 35:16. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
But Stephen, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God.
KJV But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
Notes & Key Terms
Translator Notes
While the council rages, Stephen sees a vision. The phrase 'full of the Holy Spirit' (plērēs pneumatos hagiou) echoes 6:5 — the Spirit fills him in his final hour. He sees 'the glory of God' (doxan theou) — the kavod, the weighty divine presence. Uniquely, Jesus is described as 'standing' (hestōta) at God's right hand, not sitting (as in Psalm 110:1 and elsewhere). Interpreters debate whether Jesus stands to receive Stephen, to testify on his behalf, or to vindicate him.
[TCR Cross-Reference] This verse quotes Psalm 110:1 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
He said, "Look! I see the heavens opened and the Son of Man standing at the right hand of God!"
KJV And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
Notes & Key Terms
1 term
Key Terms
υἱὸς τοῦ ἀνθρώπουhuios tou anthrōpou
"Son of Man"—Son of Man, the Human One, the one like a son of man
The title from Daniel 7:13-14 denoting a heavenly figure who receives universal dominion from God. Jesus used it as his primary self-designation. Stephen's use confirms Jesus's exaltation to the position Daniel described.
Translator Notes
Stephen announces his vision publicly. The title 'Son of Man' (ton huion tou anthrōpou) echoes Daniel 7:13-14 and Jesus's own self-designation. This is the only time in the New Testament that someone other than Jesus uses this title. The 'opened heavens' (tous ouranous diēnoigmenous) recall Jesus's baptism (Luke 3:21) and Ezekiel's vision (Ezekiel 1:1). For the Sanhedrin, this claim is the ultimate provocation — it confirms Jesus's own claim before this same body (Luke 22:69).
[TCR Cross-Reference] Quotes Daniel 7:13-14. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Ezekiel 1:1. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
But they cried out with a loud voice, covered their ears, and rushed at him with one impulse.
KJV Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,
Notes & Key Terms
Translator Notes
The council's reaction is primal: screaming (kraxantes phōnē megalē), covering their ears (syneschon ta ōta autōn) — the physical refusal to hear what the 'uncircumcised in ears' (v. 51) cannot bear — and a collective rush (hōrmēsan homothymadon). The word homothymadon ('with one accord') is grimly ironic: the same word Luke uses for the church's beautiful unity (1:14, 2:46) now describes a mob's unified violence.
They drove him out of the city and began to stone him. The witnesses laid their garments at the feet of a young man named Saul.
KJV And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.
Notes & Key Terms
Translator Notes
The stoning takes place outside the city (exō tēs poleōs), following the Levitical requirement (Leviticus 24:14). Jesus was also executed outside the city (Hebrews 13:12). The 'witnesses' (martyres) are those who testified against Stephen — Jewish law required accusers to cast the first stones (Deuteronomy 17:7). They remove their outer garments for freedom of movement and place them at the feet of Saul — this is Luke's introduction of the man who will dominate the second half of Acts. Saul's role as garment-guardian indicates approval and likely active participation in the proceedings.
[TCR Cross-Reference] References Leviticus 24:14 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
[TCR Cross-Reference] References Deuteronomy 17:7 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
As they were stoning Stephen, he called out, "Lord Jesus, receive my spirit!"
KJV And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
Notes & Key Terms
Translator Notes
Stephen's dying prayer is addressed to Jesus (kyrie Iēsou), not to God the Father — a remarkable expression of early Christian devotion to Jesus as Lord. The prayer 'receive my spirit' (dexai to pneuma mou) echoes Jesus's own final words in Luke 23:46 ('Father, into your hands I commit my spirit,' quoting Psalm 31:5), but Stephen directs his prayer to Jesus rather than the Father.
[TCR Cross-Reference] Echoes Psalm 31:5. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Then he knelt down and cried out with a loud voice, "Lord, do not hold this sin against them!" And having said this, he fell asleep.
KJV And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
Notes & Key Terms
Translator Notes
Stephen's second dying prayer parallels Jesus's prayer on the cross: 'Father, forgive them' (Luke 23:34). The phrase mē stēsēs autois ('do not set against them, do not charge to their account') uses accounting language — do not record this sin in their ledger. Kneeling under a hail of stones to pray for his killers is the ultimate expression of the Christ-like life.
The euphemism 'fell asleep' (ekoimēthē) is the early Christian term for death (cf. 1 Thessalonians 4:13-14). It implies the expectation of resurrection — sleep is temporary. Among those for whom Stephen prayed was Saul, who would become the greatest apostle. Augustine later wrote: 'If Stephen had not prayed, the church would not have had Paul.'