Greek Text · Translation · Interlinear · Discourse Structure

The Acts of the Apostles, Chapter 7ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ Ζ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Εἶπεν δὲ ὁ ἀρχιερεύς· Εἰ ταῦτα οὕτως ἔχει;

And the high priest said, 'Are these things so?'

Setting / questionδέThe mild adversative δέ moves the narrative forward from the accusation scene of ch.6. The high priest's brief question opens the floor for Stephen's defence and is the narrative hinge of the entire chapter.
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrative)→ constative aorist (single speech act)λέγω: the standard narrative verb of saying; no special nuance here.
δέand / nowpost-positive connective
theNominativearticle
ἀρχιερεύςhigh priestNominativenominative subjectἀρχιερεύς: 'chief/high priest'; probably Caiaphas (still in office c. AD 30–36).
Εἰwhether / areinterrogative particle (indirect question marker)
ταῦταthese thingsNominativenominative subject of ἔχει
οὕτωςso / thusadverb of manner
ἔχειis / standsPres Act Indic 3 Sg · ἔχωmain verb of indirect question→ customary/stative presentἔχω with οὕτως: idiomatic 'to be thus,' 'to stand so'; cf. the Latin sic se habet.
2

Ὁ δὲ ἔφη· Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν,

And he said: 'Brothers and fathers, hear me. The God of glory appeared to our father Abraham while he was in Mesopotamia, before he settled in Haran,

Speech opening / historical baselineδέStephen's speech opens with a solemn address echoing synagogue convention (cf. Acts 13:16; 22:1). The vocative address 'brothers and fathers' is respectful and inclusive. The first theological proposition — 'the God of glory appeared to Abraham in Mesopotamia' — anchors salvation history before Canaan, before the law, before the temple, before Jerusalem: all are later and derivative.
heNominativearticle used as pronoun (nominative subject)
δέandpost-positive connective
ἔφηsaidImpf Act Indic 3 Sg · φημίmain verb of speaking→ inceptive imperfect (began to speak)φημί: 'to say/declare'; slightly more formal than λέγω in speeches.
ἌνδρεςmenVocativevocative of addressἀνήρ: 'man'; formal address marker in Lukan speeches.
ἀδελφοὶbrothersVocativevocative, apposition to Ἄνδρεςἀδελφός: fellow Jew; Stephen identifies himself as an insider.
καὶandcoordinating conjunction
πατέρεςfathersVocativevocative, second member of address (elders/council)πατήρ: 'father'; here the council members are honoured as elders of the community.
ἀκούσατεhear / listenAor Act Impv 2 Pl · ἀκούωimperative of appeal→ ingressive aorist imperative (give your attention now)ἀκούω: 'to hear/heed'; the aorist imperative calls for immediate attentive response.
theNominativearticle
θεὸςGodNominativenominative subjectθεός: 'God'; identified with the genitive of quality τῆς δόξης.
τῆςof theGenitivearticle
δόξηςgloryGenitivegenitive of quality / characterizationδόξα: 'glory/radiance'; 'the God of glory' echoes Ps 29:3 LXX; the divine self-manifestation is the theme.
ὤφθηappearedAor Pass Indic 3 Sg · ὁράωmain verb (divine appearance)→ constative aorist (single historical event)ὁράω passive: the standard OT formula for theophany (ὤφθη αὐτῷ); LXX Gen 12:7.
τῷto theDativearticle
πατρὶfatherDativedative of indirect object (recipient of vision)πατήρ: 'father'; the use of 'our father' binds Stephen with his audience.
ἡμῶνourGenitivegenitive of possession / relationship
ἈβραὰμAbrahamDativeapposition to τῷ πατρίἈβραάμ: the patriarch; name indeclinable in Greek, always in dative by context.
ὄντιbeing / while he wasPres Act Ptc Dat Sg Masc · εἰμίattributive/circumstantial participle (temporal)→ progressive present participle (contemporaneous state)εἰμί: 'to be'; the participle specifies Abraham's location at the time of the vision.
ἐνinpreposition + dative (location)
τῇtheDativearticle
ΜεσοποταμίᾳMesopotamiaDativedative of location (object of ἐν)Μεσοποταμία: the region between the Tigris and Euphrates; Stephen locates the call before Haran, following a tradition parallel to LXX Gen 15:7; cf. Neh 9:7.
πρὶνbeforetemporal conjunction (πρὶν ἤ + inf.)
or / thancomplementary particle with πρίν
κατοικῆσαιto settle / to dwellAor Act Inf · κατοικέωinfinitive (object of temporal πρίν ἤ)→ constative aorist infinitiveκατοικέω: 'to settle, take up permanent residence'; contrast παροικέω (sojourner) in v.6.
αὐτὸνhimAccusativeaccusative subject of infinitive
ἐνinpreposition + dative (location)
ΧαρράνHaranDativedative of locationΧαρράν: Haran in northwest Mesopotamia (mod. SE Turkey); the intermediate stop on the journey from Ur.
3

καὶ εἶπεν πρὸς αὐτόν· Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω.

and said to him, 'Go out from your land and from your kindred and come into the land that I will show you.'

Content / divine commandκαίThe content of the theophany: God's call paraphrases LXX Gen 12:1 with slight variation. The two imperatives (ἔξελθε, δεῦρο) frame the call as departure and destination, but significantly the destination is undefined — 'the land I will show you' — underscoring the faith-character of Abraham's obedience.
καὶandcoordinating conjunction (narrative continuation)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech)→ constative aoristλέγω: introducing direct divine speech.
πρὸςtopreposition + accusative (direction of speech)
αὐτόνhimAccusativeaccusative object of πρός
Ἔξελθεgo out / departAor Act Impv 2 Sg · ἐξέρχομαιimperative of command (first member of two)→ ingressive aorist imperativeἐξέρχομαι: 'to go out'; LXX Gen 12:1 uses ἔξελθε; the exodus motif begins with Abraham.
ἐκfrom / out ofpreposition + genitive (separation)
τῆςtheGenitivearticle
γῆςlandGenitivegenitive (object of ἐκ)γῆ: 'land/earth'; here the homeland from which Abraham is called.
σουyourGenitivegenitive of possession
καὶandcoordinating conjunction
ἐκfrompreposition + genitive (separation, second member)
τῆςtheGenitivearticle
συγγενείαςkindred / familyGenitivegenitive (object of ἐκ)συγγένεια: 'kinship group, relatives'; the call ruptures family ties — a radical demand.
σουyourGenitivegenitive of possession
καὶandcoordinating conjunction
δεῦροcomeparticle used as Impv · δεῦροimperative of command (second member)→ ingressive (movement toward destination)δεῦρο: an adverb/particle used as an imperative 'come here'; used in divine calls (cf. LXX Gen 22:2).
εἰςintopreposition + accusative (goal)
τὴνtheAccusativearticle
γῆνlandAccusativeaccusative (object of εἰς)γῆ: the promised land, here unnamed — the open-endedness is theologically pointed.
ἣνwhichAccusativerelative pronoun, accusative object of δείξω
ἄν— (modal)modal particle with future indicative (indefinite/conditional nuance)
σοιyouDativedative of indirect object
δείξωI will showFut Act Indic 1 Sg · δείκνυμιrelative clause verb (main predicate of relative)→ predictive futureδείκνυμι: 'to show, point out'; the destination withheld from Abraham mirrors the faith required.
4

τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν· κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε·

Then he went out from the land of the Chaldeans and settled in Haran; and from there, after his father died, God resettled him into this land where you are now living,

Narrative sequenceτότεThe temporal τότε marks obedient response to the divine call. The intermediate stop at Haran is noted; then the divine subject is implicit in μετῴκισεν ('he removed/resettled him') — God is the actor relocating Abraham. The phrase 'this land where you now dwell' is a subtle rhetorical move: Canaan/Palestine is the audience's present home, yet it came entirely by divine gift to a man who had no stake in it.
τότεthentemporal adverb (sequence marker)
ἐξελθὼνhaving gone outAor Act Ptc Nom Sg Masc · ἐξέρχομαιcircumstantial participle (antecedent action)→ constative aorist participleἐξέρχομαι: echoes the imperative ἔξελθε of v.3 — Abraham obeyed.
ἐκfrompreposition + genitive (separation)
γῆςlandGenitivegenitive (object of ἐκ)
Χαλδαίωνof the ChaldeansGenitivegenitive of identificationΧαλδαῖοι: the Chaldeans, inhabitants of southern Babylonia; the land of Ur.
κατῴκησενhe settled / livedAor Act Indic 3 Sg · κατοικέωmain verb (narrative, intermediate residence)→ constative aoristκατοικέω: 'to settle, take up residence'; here temporary before the final move.
ἐνinpreposition + dative (location)
ΧαρράνHaranDativedative of location
κἀκεῖθενand from therecrasis (καί + ἐκεῖθεν); adverb of placeκἀκεῖθεν = καὶ ἐκεῖθεν; marks the next stage of the journey.
μετὰafterpreposition + accusative (temporal: after)
τὸtheAccusativearticle (articular infinitive marker)
ἀποθανεῖνto die / dyingAor Act Inf · ἀποθνῄσκωarticular infinitive (object of μετά, temporal)→ constative aorist infinitiveἀποθνῄσκω: 'to die'; μετὰ τό + inf. = 'after X happening' — standard temporal construction.
τὸνtheAccusativearticle
πατέραfatherAccusativeaccusative subject of infinitiveπατήρ: Terah, who died in Haran (Gen 11:32).
αὐτοῦhisGenitivegenitive of relationship
μετῴκισενhe removed / resettledAor Act Indic 3 Sg · μετοικίζωmain verb (divine action, God as implied subject)→ constative aoristμετοικίζω: 'to cause to move/resettle'; a causative verb; God is the agent relocating Abraham — sovereignty over the land is God's not Israel's.
αὐτὸνhimAccusativeaccusative direct object
εἰςintopreposition + accusative (goal)
τὴνtheAccusativearticle
γῆνlandAccusativeaccusative (object of εἰς)
ταύτηνthisAccusativedemonstrative adjective
εἰςin / intopreposition + accusative (relative antecedent marker)
ἣνwhichAccusativerelative pronoun (accusative, resumptive)
ὑμεῖςyouNominativenominative subject (emphatic pronoun)
νῦνnowtemporal adverb
κατοικεῖτεare living / dwellPres Act Indic 2 Pl · κατοικέωrelative clause verb→ progressive present (current residence)κατοικέω: the same word as vv.2,4 — the audience's present home was God's gift to Abraham, not their own possession.
5

καὶ οὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετ᾽ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου.

Yet he gave him no inheritance in it, not even a foot's length of ground, and promised to give it to him as a possession and to his offspring after him, even though he had no child.

Paradox / contrastκαίThe theological paradox at the heart of Stephen's retelling: God gave Abraham this land without giving him any of it. The double negative (οὐκ … οὐδὲ) is emphatic. The promised possession ('not even a foot's length') stands against the present audience's occupation of the same land; yet the promise is to Abraham and his seed. The genitive absolute οὐκ ὄντος αὐτῷ τέκνου adds the further irony that the promise was made before he even had a child — sheer grace.
καὶyet / andcoordinating conjunction (adversative nuance)
οὐκnotnegative adverb
ἔδωκενhe gaveAor Act Indic 3 Sg · δίδωμιmain verb (negated)→ constative aoristδίδωμι: 'to give'; the negation establishes the paradox — God gave a land-promise without giving land.
αὐτῷhimDativedative of indirect object
κληρονομίανinheritanceAccusativeaccusative direct objectκληρονομία: 'inheritance'; the technical term for covenant land-grant; Deut 4:21 etc.
ἐνinpreposition + dative (location)
αὐτῇitDativedative of location (pronoun referring to γῆν)
οὐδὲnot evencoordinating negative (emphatic)
βῆμαstep / foot's lengthAccusativeaccusative direct object (second)βῆμα: 'step, pace'; βῆμα ποδός = 'a step of a foot' = the smallest unit of land; cf. Deut 2:5 LXX.
ποδόςof a footGenitivegenitive of measureπούς: 'foot'; genitive of measure with βῆμα.
καὶand / yetcoordinating conjunction (contrastive: despite this, God promised)
ἐπηγγείλατοhe promisedAor Mid Indic 3 Sg · ἐπαγγέλλομαιmain verb→ constative aorist (solemn pledge)ἐπαγγέλλομαι: 'to announce, promise'; the middle voice connotes a personal and binding commitment — the same root as ἐπαγγελία 'promise' (the covenant promise).
δοῦναιto giveAor Act Inf · δίδωμιcomplementary infinitive (object of ἐπηγγείλατο)→ constative aorist infinitiveδίδωμι: fulfillment of the promise is future and guaranteed.
αὐτῷhimDativedative of indirect object
εἰςas / forpreposition + accusative (purpose/result = 'as a possession')
κατάσχεσινpossessionAccusativeaccusative (object of εἰς, predicate notion)κατάσχεσις: 'possession, holding'; LXX term for the land grant (Deut 11:12 etc.); here synonymous with κληρονομία.
αὐτὴνitAccusativeaccusative direct object of δοῦναι
καὶandcoordinating conjunction
τῷto theDativearticle
σπέρματιoffspring / seedDativedative of indirect object (second recipient)σπέρμα: 'seed, offspring'; the promise extends beyond Abraham to his descendants — the covenant line.
αὐτοῦhisGenitivegenitive of relationship
μετ᾽afterpreposition + accusative (temporal)
αὐτόνhimAccusativeaccusative (object of μετά)
οὐκnotnegative (genitive absolute)
ὄντοςbeing / there beingPres Act Ptc Gen Sg Masc · εἰμίgenitive absolute participle→ progressive present (circumstantial state)εἰμί: genitive absolute expressing concessive circumstance ('even though he had no child').
αὐτῷhimDativedative of possession (within genitive absolute)
τέκνουchildGenitivegenitive absolute subjectτέκνον: 'child'; at the time of the promise Abraham was childless — the promise preceded and guaranteed Isaac.
6

ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτι ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια·

And God spoke to this effect: that his offspring would be sojourners in a foreign land, and they would enslave them and mistreat them for four hundred years.

Content of divine oracleδέThe oracle paraphrases LXX Gen 15:13 (the covenant of the pieces), giving the content of God's prophetic word. The shift from the land-promise to a prediction of slavery underscores that the patriarchal story was always about promise through suffering, not triumphant possession. The four hundred years rounds Gen 15:13's figure (cf. Exod 12:40's 430 years).
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (divine speech reported)→ constative aoristλαλέω: 'to speak'; often of authoritative speech in Acts; here introducing an oracle.
δέand / nowpost-positive connective
οὕτωςthus / to this effectadverb of manner (introduces indirect content)
theNominativearticle
θεὸςGodNominativenominative subject
ὅτιthatὅτι-recitative (introduces indirect/direct speech)
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίmain verb of oracle (predictive)→ predictive future
τὸtheNominativearticle
σπέρμαoffspring / seedNominativenominative subjectσπέρμα: picks up from v.5; the promised seed will be slaves before inheriting the land.
αὐτοῦhisGenitivegenitive of relationship
πάροικονa sojourner / alien residentNominativepredicate nominativeπάροικος: 'resident alien, sojourner'; legally inferior to a citizen; contrast κατοικέω in vv.2,4 — Abraham's descendants become the displaced aliens.
ἐνinpreposition + dative (location)
γῇa landDativedative of location
ἀλλοτρίᾳforeign / belonging to anotherDativeattributive adjectiveἀλλότριος: 'belonging to another, foreign'; the promised land's people will be strangers in someone else's land — Egypt.
καὶandcoordinating conjunction
δουλώσουσινthey will enslaveFut Act Indic 3 Pl · δουλόωmain verb (first of pair, predictive)→ predictive futureδουλόω: 'to enslave'; from δοῦλος; the Egyptian bondage is the fulfillment of this oracle.
αὐτὸit / themAccusativeaccusative direct object (neuter = τὸ σπέρμα)
καὶandcoordinating conjunction
κακώσουσινwill mistreat / afflictFut Act Indic 3 Pl · κακόωmain verb (second of pair)→ predictive futureκακόω: 'to harm, ill-treat, oppress'; cf. LXX Exod 1:11–14.
ἔτηyearsAccusativeaccusative of durationἔτος: 'year'; accusative of time extent.
τετρακόσιαfour hundredAccusativenumeral adjective modifying ἔτητετρακόσια: 400 years; LXX Gen 15:13; rounded from Exod 12:40's 430.
7

καὶ τὸ ἔθνος ᾧ ἐὰν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳ τούτῳ.

'And the nation that they will serve I will judge,' said God, 'and after these things they shall come out and worship me in this place.'

Continuation of divine oracle / promise of exodusκαίThe oracle continues with God's pledge to judge Egypt and to bring the offspring out to worship in 'this place.' The phrase ἐν τῷ τόπῳ τούτῳ is exegetically contested: in LXX Gen 15:14 the 'place' is Canaan, but Stephen's use before a Jerusalem audience puts the phrase in deliberate irony — the place of worship is not finally the temple but wherever God directs.
καὶandcoordinating conjunction
τὸtheAccusativearticle
ἔθνοςnationAccusativeaccusative direct object (fronted for emphasis)ἔθνος: 'nation'; referring to Egypt — the enslaving nation.
whichDativerelative pronoun (dative of means/indirect object with δουλεύσουσιν)
ἐὰν— (modal)conditional particle (with future indicative = generic/indefinite)
δουλεύσουσινthey will serve / be enslaved toFut Act Indic 3 Pl · δουλεύωrelative clause verb→ predictive futureδουλεύω: 'to serve as a slave'; parallel to δουλόω in v.6.
κρινῶI will judgeFut Act Indic 1 Sg · κρίνωmain verb of divine pledge→ predictive future (divine judgment)κρίνω: 'to judge, bring to judgment'; God as sovereign judge of the nations — the exodus plagues as divine verdict.
ἐγώINominativenominative subject (emphatic pronoun — divine self-identification)
theNominativearticle
θεὸςGodNominativenominative (parenthetical attribution: 'God said')
εἶπενsaidAor Act Indic 3 Sg · λέγωparenthetical attribution verb→ constative aorist
καὶandcoordinating conjunction
μετὰafterpreposition + accusative (temporal)
ταῦταthese thingsAccusativeaccusative (object of μετά)
ἐξελεύσονταιthey will come outFut Mid Indic 3 Pl · ἐξέρχομαιmain verb (second divine promise — the exodus)→ predictive futureἐξέρχομαι: 'to go/come out'; the exodus verb — echoing ἔξελθε in v.3.
καὶandcoordinating conjunction
λατρεύσουσίνthey will worship / serveFut Act Indic 3 Pl · λατρεύωmain verb (goal of exodus)→ predictive future (purpose/result)λατρεύω: 'to render religious service/worship'; the cultic term for Israel's proper service of God; the exodus purpose was worship, not territorial possession.
μοιmeDativedative of indirect object (with λατρεύω)
ἐνinpreposition + dative (location)
τῷtheDativearticle
τόπῳplaceDativedative of locationτόπος: 'place'; the ambiguity of 'this place' — Canaan in Gen 15, but heard by the Jerusalem audience as a critique of temple-centric worship.
τούτῳthisDativedemonstrative adjective
8

καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας.

And he gave him the covenant of circumcision. And so he fathered Isaac and circumcised him on the eighth day, and Isaac fathered Jacob, and Jacob the twelve patriarchs.

Covenant sign / genealogical chainκαίThe Abrahamic section closes with the covenant of circumcision (Gen 17) and a compressed genealogical chain: Abraham → Isaac → Jacob → twelve patriarchs. The rapid pace signals that Stephen's concern is not to linger on patriarchal piety but to set the stage for the Joseph narrative, where the patriarchs' failure will be exposed.
καὶandcoordinating conjunction
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb→ constative aoristδίδωμι: 'to give'; the giver is God; the gift is the covenant sign.
αὐτῷhimDativedative of indirect object
διαθήκηνcovenantAccusativeaccusative direct objectδιαθήκη: 'covenant, testament'; the Abrahamic covenant of Gen 17; διαθήκη περιτομῆς = 'covenant of circumcision.'
περιτομῆςof circumcisionGenitivegenitive of content / appositionπεριτομή: 'circumcision'; the sign of the covenant given to Abraham; the audience is being reminded that their covenantal identity precedes Moses and the law.
καὶandcoordinating conjunction
οὕτωςso / thusadverb of manner (resumptive: 'and so')
ἐγέννησενhe fathered / begotAor Act Indic 3 Sg · γεννάωmain verb (genealogical)→ constative aoristγεννάω: 'to beget, father'; the standard genealogical verb.
τὸνtheAccusativearticle
ἸσαὰκIsaacAccusativeaccusative direct objectἸσαάκ: the son of promise; his circumcision on day eight (Gen 21:4) inaugurates the practice.
καὶandcoordinating conjunction
περιέτεμενcircumcisedAor Act Indic 3 Sg · περιτέμνωmain verb (covenant act)→ constative aoristπεριτέμνω: 'to circumcise'; carrying out the covenant sign immediately.
αὐτὸνhimAccusativeaccusative direct object
τῇon theDativearticle
ἡμέρᾳdayDativedative of time (when)
τῇtheDativearticle
ὀγδόῃeighthDativeordinal adjective modifying ἡμέρᾳὄγδοος: 'eighth'; Gen 21:4; the eighth day became the fixed prescription of the law.
καὶandcoordinating conjunction (elliptical genealogy)
ἸσαὰκIsaacNominativenominative subject (elliptical: [ἐγέννησεν] understood)
τὸνtheAccusativearticle
ἸακώβJacobAccusativeaccusative direct object (elliptical)Ἰακώβ: the patriarch; father of the twelve.
καὶandcoordinating conjunction
ἸακὼβJacobNominativenominative subject (elliptical)
τοὺςtheAccusativearticle
δώδεκαtwelveAccusativenumeral adjective modifying πατριάρχας
πατριάρχαςpatriarchsAccusativeaccusative direct objectπατριάρχης: 'patriarch, head of a family'; the twelve sons of Jacob; the term is only in Acts 2:29 and 7:8–9 in the NT.
9

Καὶ οἱ πατριάρχαι ζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετ᾽ αὐτοῦ,

And the patriarchs, moved by jealousy, sold Joseph into Egypt; but God was with him,

New episode / contrastΚαίThe Joseph section opens with an immediate moral shock: the patriarchs are not heroes but jealous betrayers. The brevity is pointed — the act of selling Joseph is stated flatly. The contrastive καί ('but God was with him') is the theological punchline: human rejection and divine presence are simultaneous, a pattern that will recur with Moses and climactically with Jesus.
Καὶandcoordinating conjunction (narrative)
οἱtheNominativearticle
πατριάρχαιpatriarchsNominativenominative subjectπατριάρχης: the twelve; immediately after being named as the covenantal line, they are exposed as jealous betrayers.
ζηλώσαντεςbeing jealous / moved by jealousyAor Act Ptc Nom Pl Masc · ζηλόωcausal/modal participle→ constative aorist participle (motive)ζηλόω: 'to be zealous, jealous'; here the dark sense — envy that leads to treachery; the same root as ζῆλος.
τὸνtheAccusativearticle
ἸωσὴφJosephAccusativeaccusative direct objectἸωσήφ: Joseph; the type of the rejected-and-exalted figure, anticipating Jesus.
ἀπέδοντοsoldAor Mid Indic 3 Pl · ἀποδίδωμιmain verb→ constative aoristἀποδίδωμι middle: 'to sell'; the middle voice carries commercial connotation; cf. Gen 37:28.
εἰςintopreposition + accusative (goal/destination)
ΑἴγυπτονEgyptAccusativeaccusative (object of εἰς)Αἴγυπτος: Egypt; destination of Joseph's slavery, later of the whole people.
καὶbutcoordinating conjunction (adversative: 'but')
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (divine accompaniment)→ progressive/durative imperfect (continuous presence)εἰμί: the imperfect underscores God's continuous presence throughout Joseph's suffering — the theological counter-theme.
theNominativearticle
θεὸςGodNominativenominative subject
μετ᾽withpreposition + genitive (accompaniment)
αὐτοῦhimGenitivegenitive (object of μετά)
10

καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπ᾽ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ.

and rescued him from all his afflictions and gave him favor and wisdom before Pharaoh, king of Egypt, and Pharaoh appointed him ruler over Egypt and his whole household.

Divine deliverance and exaltationκαίThe pattern of v.9 is now elaborated: rejection by men → divine rescue → divine exaltation. Three verbs trace the arc: ἐξείλατο (rescued), ἔδωκεν (gave grace and wisdom), κατέστησεν (appointed as ruler). The Josephine type of 'rejected then exalted' is one of Stephen's key patterns pointing to Christ. χάριν καὶ σοφίαν echoes the same pairing used of Jesus in Lk 2:52 and Stephen himself in Acts 6:3,8.
καὶandcoordinating conjunction
ἐξείλατοrescued / deliveredAor Mid Indic 3 Sg · ἐξαιρέωmain verb (divine rescue)→ constative aoristἐξαιρέω middle: 'to take out, rescue, deliver'; a key exodus/rescue word (cf. Acts 7:34; LXX Exod 3:8).
αὐτὸνhimAccusativeaccusative direct object
ἐκout of / frompreposition + genitive (separation)
πασῶνallGenitivegenitive adjective modifying θλίψεων
τῶνtheGenitivearticle
θλίψεωνafflictions / troublesGenitivegenitive (object of ἐκ)θλῖψις: 'pressure, affliction, tribulation'; the entire course of Joseph's sufferings — slavery, false accusation, prison.
αὐτοῦhisGenitivegenitive of possession
καὶandcoordinating conjunction
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (divine gift)→ constative aoristδίδωμι: God's giving of χάριν καὶ σοφίαν is the divine enablement for Joseph's role.
αὐτῷhimDativedative of indirect object
χάρινfavor / graceAccusativeaccusative direct object (first of pair)χάρις: 'grace, favor'; here the social/political favor Joseph found with Pharaoh; cf. Gen 39:21 LXX.
καὶandcoordinating conjunction
σοφίανwisdomAccusativeaccusative direct object (second of pair)σοφία: 'wisdom'; cf. Gen 41:39; also attributed to Moses in v.22 and to Stephen in Acts 6:3 — a linking motif.
ἐναντίονbefore / in the sight ofimproper preposition + genitive (presence)ἐναντίον: 'before, in front of, in the eyes of'; LXX usage (common in Luke-Acts).
ΦαραὼPharaohGenitivegenitive (object of ἐναντίον)Φαραώ: the title of the Egyptian king; indeclinable loanword from Hebrew/LXX.
βασιλέωςkingGenitivegenitive in apposition to Φαραώβασιλεύς: 'king'; the appositional phrase 'king of Egypt' identifies the Pharaoh contextually.
Αἰγύπτουof EgyptGenitivegenitive of subordination (object of rule)
καὶandcoordinating conjunction
κατέστησενappointed / setAor Act Indic 3 Sg · καθίστημιmain verb (divine appointment via Pharaoh)→ constative aoristκαθίστημι: 'to appoint, set in charge'; the same word used of Moses in v.27 — the pattern of the rejected leader.
αὐτὸνhimAccusativeaccusative direct object
ἡγούμενονruler / leaderPres Act Ptc Acc Sg Masc · ἡγέομαιobject complement (predicative participle)→ progressive present (office description)ἡγέομαι: 'to lead, rule'; the participle used substantivally/predicatively; the rejected one becomes the supreme ruler.
ἐπ᾽overpreposition + accusative (authority over)
ΑἴγυπτονEgyptAccusativeaccusative (object of ἐπί)
καὶandcoordinating conjunction
ὅλονwhole / allAccusativeadjective modifying οἶκον
τὸνtheAccusativearticle
οἶκονhouseholdAccusativeaccusative (second object of ἐπί)οἶκος: 'house, household'; Joseph's authority extended over Pharaoh's entire palace administration.
αὐτοῦhisGenitivegenitive of possession
11

ἦλθεν δὲ λιμὸς ἐφ᾽ ὅλην τὴν Αἴγυπτον καὶ Χανάαν καὶ θλῖψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν.

Now a famine came over all of Egypt and Canaan, and great affliction, and our fathers could find no food.

Setting for the second meetingδέThe famine narrative sets the stage for Jacob's sons to travel to Egypt — thus for the family reunion. The word θλῖψις μεγάλη echoes v.10's θλίψεων and links the patriarchal narrative to the suffering that is the consistent experience of God's people. 'Our fathers' maintains Stephen's self-identification with Israel's story.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (narrative)→ constative aoristἔρχομαι: 'to come'; the famine is personified as an agent arriving.
δέnowpost-positive connective (narrative advance)
λιμὸςfamineNominativenominative subjectλιμός: 'famine, hunger'; cf. Gen 41:54–56.
ἐφ᾽over / uponpreposition + accusative (extent)
ὅληνall / wholeAccusativeadjective modifying Αἴγυπτον
τὴνtheAccusativearticle
ΑἴγυπτονEgyptAccusativeaccusative (object of ἐπί)
καὶandcoordinating conjunction
ΧανάανCanaanAccusativeaccusative (second object; coordinated with Αἴγυπτον)Χαναάν: Canaan; the land of the patriarchs; famine struck both regions simultaneously.
καὶandcoordinating conjunction
θλῖψιςaffliction / distressNominativenominative subject (second, coordinated with λιμός)θλῖψις: echoes v.10; the linking of famine and θλῖψις draws a theological line through patriarchal suffering.
μεγάληgreatNominativepredicate adjective modifying θλῖψις
καὶandcoordinating conjunction
οὐχnotnegative adverb
ηὕρισκονwere finding / could findImpf Act Indic 3 Pl · εὑρίσκωmain verb (negated)→ conative imperfect ('were trying to find' / 'could not find')εὑρίσκω: 'to find'; the imperfect marks repeated unsuccessful effort — the urgency of the famine.
χορτάσματαfood / fodderAccusativeaccusative direct objectχόρτασμα: 'food, fodder, sustenance'; a rare word (only here in the NT); from χορτάζω 'to satisfy with food.'
οἱtheNominativearticle
πατέρεςfathersNominativenominative subject (post-verbal emphasis)πατήρ: 'fathers'; the patriarchs — Stephen's 'our fathers' maintains solidarity.
ἡμῶνourGenitivegenitive of relationship
12

ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον·

But when Jacob heard that there was grain in Egypt, he sent out our fathers on their first visit.

Jacob's response to the famineδέCompact narrative: Jacob's hearing about grain in Egypt prompts the first visit. The word πρῶτον ('first visit') looks forward to v.13's 'second visit' when the revelation occurs. Stephen's compression keeps the audience focused on the theological pattern, not biographical detail.
ἀκούσαςhaving heardAor Act Ptc Nom Sg Masc · ἀκούωtemporal/causal participle (antecedent to main verb)→ constative aorist participleἀκούω: hearing the report of grain prompts action — cf. Gen 42:2.
δέbut / nowpost-positive connective
ἸακὼβJacobNominativenominative subject
ὄνταbeing / that there wasPres Act Ptc Acc Pl Neut · εἰμίindirect discourse participle (object of ἀκούσας)→ progressive present participle (current state reported)εἰμί: indirect statement after ἀκούω uses participial construction.
σιτίαgrain / provisionsAccusativeaccusative subject of indirect discourse participleσιτίον: 'grain, food'; plural for provisions; cf. Gen 42:3.
εἰςin / intopreposition + accusative (location, with ὄντα)
ΑἴγυπτονEgyptAccusativeaccusative (object of εἰς)
ἐξαπέστειλενsent outAor Act Indic 3 Sg · ἐξαποστέλλωmain verb→ constative aoristἐξαποστέλλω: 'to send out (on a mission)'; a compound emphasizing dispatch from a point of origin.
τοὺςtheAccusativearticle
πατέραςfathersAccusativeaccusative direct object
ἡμῶνourGenitivegenitive of relationship
πρῶτονfirst / for the first timeadverb of orderπρῶτον: 'first'; marks this as the first of two visits, anticipating the second visit's revelation in v.13.
13

καὶ ἐν τῷ δευτέρῳ ἀνεγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος τοῦ Ἰωσήφ.

And at the second visit Joseph made himself known to his brothers, and Joseph's family became known to Pharaoh.

Revelation / disclosureκαίThe passive ἀνεγνωρίσθη ('was recognized' or 'made himself known') echoes the dramatic disclosure of Gen 45:1–3. This is the key typological moment: the rejected brother is revealed as the saviour. The revelation has two stages — to the brothers, and then to Pharaoh. The double disclosure will anticipate the kerygmatic pattern of Acts: first Israel, then the nations.
καὶandcoordinating conjunction
ἐνon / atpreposition + dative (temporal)
τῷtheDativearticle
δευτέρῳsecondDativeordinal adjective (substantival — 'on the second [visit]')δεύτερος: 'second'; picking up πρῶτον in v.12; the revelation is reserved for the second visit.
ἀνεγνωρίσθηwas made known / recognizedAor Pass Indic 3 Sg · ἀναγνωρίζωmain verb (dramatic disclosure)→ constative aorist (single revelatory event)ἀναγνωρίζω: 'to recognize, make known'; the technical term for the dramatic anagnorisis (recognition scene) in rhetoric and narrative.
ἸωσὴφJosephNominativenominative subject
τοῖςto theDativearticle
ἀδελφοῖςbrothersDativedative of indirect object (recipients of the disclosure)ἀδελφός: the same brothers who sold him; their rejection is now confronted by his identity.
αὐτοῦhisGenitivegenitive of relationship
καὶandcoordinating conjunction
φανερὸνknown / manifestNominativepredicate adjectiveφανερός: 'visible, manifest, known'; the adjective in a periphrastic construction with ἐγένετο.
ἐγένετοbecameAor Mid Indic 3 Sg · γίνομαιmain verb (periphrasis with φανερόν)→ constative aorist (event of becoming known)γίνομαι: 'to become'; with φανερόν = 'became known/manifest.'
τῷtoDativearticle
ΦαραὼPharaohDativedative of indirect object
τὸtheNominativearticle
γένοςfamily / raceNominativenominative subjectγένος: 'family, kin, race'; Joseph's identity (Hebrew slave) is revealed to Pharaoh, opening the door for the whole family.
τοῦofGenitivearticle
ἸωσήφJosephGenitivegenitive of relationship
14

ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε.

And Joseph sent and summoned Jacob his father and all his kindred, seventy-five persons in all.

Consequence of disclosureδέThe disclosure leads immediately to the summoning of the whole family. The number seventy-five follows the LXX of Gen 46:27 and Exod 1:5 (against the MT's seventy), a well-known variant that Stephen quotes from the LXX tradition. The reunion of family in Egypt prefigures the gathering of scattered Israel.
ἀποστείλαςhaving sent / sendingAor Act Ptc Nom Sg Masc · ἀποστέλλωtemporal/modal participle (means of summoning)→ constative aorist participleἀποστέλλω: 'to send, dispatch'; here used of messengers sent to summon.
δέandpost-positive connective
ἸωσὴφJosephNominativenominative subject
μετεκαλέσατοsummoned / called forAor Mid Indic 3 Sg · μετακαλέωmain verb→ constative aoristμετακαλέω middle: 'to summon, call to oneself'; used here and Acts 10:32; 20:17 — formal summoning.
ἸακὼβJacobAccusativeaccusative direct object (first)
τὸνtheAccusativearticle
πατέραfatherAccusativeaccusative in apposition to Ἰακώβ
αὐτοῦhisGenitivegenitive of relationship
καὶandcoordinating conjunction
πᾶσανall / wholeAccusativeadjective modifying συγγένειαν
τὴνtheAccusativearticle
συγγένειανkindred / familyAccusativeaccusative direct object (second)συγγένεια: 'kinship group'; echoes v.3 where God called Abraham out of his συγγένεια — now that family is reunited in Egypt.
ἐνin / totalingpreposition + dative (numerical idiom: 'in all, totaling')
ψυχαῖςsouls / personsDativedative (idiomatic: ἐν ψυχαῖς = 'in persons/souls')ψυχή: 'soul, person, life'; here the counting idiom 'seventy-five persons' (LXX Gen 46:27 / Exod 1:5 reading).
ἑβδομήκονταseventynumeral (part of compound number)
πέντεfivenumeral (part of compound number: seventy-five)The LXX reads 75, adding Joseph's grandsons; the MT reads 70; Stephen follows LXX throughout.
15

καὶ κατέβη Ἰακὼβ εἰς Αἴγυπτον καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν,

And Jacob went down to Egypt, and he died, and our fathers,

Narrative summary (mortality of the patriarchs)καίThe death of Jacob and 'our fathers' is noted briefly. The compressed narration underscores that the patriarchs died in Egypt — outside the promised land. This is both historical and theologically loaded: none of the founding generation possessed what was promised; all died as aliens (πάροικοι, v.6). The verse hangs suspended, completing its thought in v.16.
καὶandcoordinating conjunction
κατέβηwent downAor Act Indic 3 Sg · καταβαίνωmain verb→ constative aoristκαταβαίνω: 'to go down'; standard idiom for descending to Egypt from Canaan (cf. Gen 46:3–4).
ἸακὼβJacobNominativenominative subject
εἰςintopreposition + accusative (goal)
ΑἴγυπτονEgyptAccusativeaccusative (object of εἰς)
καὶandcoordinating conjunction
ἐτελεύτησενdied / came to his endAor Act Indic 3 Sg · τελευτάωmain verb→ constative aoristτελευτάω: 'to complete, finish, die'; a dignified term for death; cf. Gen 49:33.
αὐτὸςhe himselfNominativenominative subject (intensive: 'he himself')
καὶandcoordinating conjunction
οἱtheNominativearticle
πατέρεςfathersNominativenominative subject (coordinated with αὐτός)πατέρες: the twelve patriarchs; all died in Egypt — a pointed reminder that none inherited the land.
ἡμῶνourGenitivegenitive of relationship
16

καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἑμμὼρ ἐν Συχέμ.

and were brought back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.

Burial of the patriarchsκαίThis verse contains the most notable historical crux of the speech: Stephen says Abraham bought the tomb at Shechem from the sons of Hamor, but Genesis 23 records Abraham buying Machpelah from Ephron the Hittite (in Hebron), and it is Jacob who buys a plot at Shechem from Hamor's sons (Gen 33:19). Whether Stephen conflates two traditions, draws on a variant text, or follows a Samaritan/Diaspora tradition is debated. Luke preserves the speech as Stephen delivered it without correction.
καὶandcoordinating conjunction
μετετέθησανwere carried over / transportedAor Pass Indic 3 Pl · μετατίθημιmain verb (translocation of remains)→ constative aoristμετατίθημι: 'to transfer, transport'; used of reburial; cf. Gen 50:13 (Jacob's reburial in Canaan); Joseph's bones carried to Shechem (Josh 24:32).
εἰςtopreposition + accusative (destination)
ΣυχὲμShechemAccusativeaccusative (object of εἰς)Συχέμ: Shechem; the central hill-country city; a significant Samaritan sacred site.
καὶandcoordinating conjunction
ἐτέθησανwere placed / laidAor Pass Indic 3 Pl · τίθημιmain verb (burial)→ constative aoristτίθημι: 'to place, lay'; used of placing in a tomb.
ἐνinpreposition + dative (location)
τῷtheDativearticle
μνήματιtombDativedative of locationμνῆμα: 'tomb, memorial'; the burial place purchased for the patriarchs.
whichDativerelative pronoun (dative, attracted to antecedent)
ὠνήσατοhad bought / purchasedAor Mid Indic 3 Sg · ὠνέομαιrelative clause verb (commercial purchase)→ constative aoristὠνέομαι: 'to buy, purchase'; used only here and Acts 7:16 in NT; cf. Gen 23:16; 33:19.
ἈβραὰμAbrahamNominativenominative subject of relative clauseThe attribution of the Shechem purchase to Abraham (rather than Jacob) is the crux.
τιμῆςfor a price / sumGenitivegenitive of priceτιμή: 'price, value'; genitive of price with verbs of buying; τιμῆς ἀργυρίου = 'for a price in silver.'
ἀργυρίουof silverGenitivegenitive of material (partitive with τιμῆς)ἀργύριον: 'silver (money)'; the transaction is conducted in silver, as in Gen 23:16.
παρὰfrompreposition + genitive (source of transaction)
τῶνtheGenitivearticle
υἱῶνsonsGenitivegenitive (object of παρά)
ἙμμὼρHamorGenitivegenitive of relationshipἙμμώρ: Hamor; father of Shechem; cf. Gen 33:19; Josh 24:32 where Jacob (not Abraham) buys from his sons.
ἐνinpreposition + dative (location, resumptive)
ΣυχέμShechemDativedative of location
17

Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Αἰγύπτῳ,

But as the time of the promise that God had made to Abraham drew near, the people increased and multiplied in Egypt,

Transition: from patriarchs to MosesδέA temporal transition bridges the Joseph narrative and the Moses section. The approaching 'time of the promise' (ὁ χρόνος τῆς ἐπαγγελίας) connects to the 400-year oracle of vv.6–7. The rapid population growth (ηὔξησεν … ἐπληθύνθη) echoes Exod 1:7 LXX and sets the stage for Egyptian oppression. The ἐπαγγελία picks up ἐπηγγείλατο of v.5 — the story is on track.
Καθὼςas / just astemporal/comparative conjunction
δέnow / butpost-positive connective
ἤγγιζενwas drawing near / approachingImpf Act Indic 3 Sg · ἐγγίζωtemporal clause verb→ progressive imperfect (gradual approach)ἐγγίζω: 'to draw near, approach'; the imperfect marks the gradual advance of the divinely appointed time.
theNominativearticle
χρόνοςtimeNominativenominative subjectχρόνος: 'time, period'; divine times are fixed (cf. Acts 1:7).
τῆςof theGenitivearticle
ἐπαγγελίαςpromiseGenitivegenitive of description (the promised time)ἐπαγγελία: 'promise'; the Abrahamic covenant promise of vv.5–7; picks up ἐπηγγείλατο.
ἧςwhichGenitiverelative pronoun (genitive by attraction to antecedent ἐπαγγελίας)
ὡμολόγησενhad pledged / confessedAor Act Indic 3 Sg · ὁμολογέωrelative clause verb→ constative aorist (solemn divine pledge)ὁμολογέω: 'to confess, acknowledge, promise'; used of God giving a solemn pledge — unusually strong language for divine commitment.
theNominativearticle
θεὸςGodNominativenominative subject of relative clause
τῷtoDativearticle
ἈβραάμAbrahamDativedative of indirect object
ηὔξησενgrew / increasedAor Act Indic 3 Sg · αὐξάνωmain clause verb (first of pair)→ constative aoristαὐξάνω: 'to grow, increase'; cf. LXX Exod 1:7 ('the children of Israel increased greatly'); divine blessing fulfilling the promise.
theNominativearticle
λαὸςpeopleNominativenominative subjectλαός: 'the people'; Israel as covenant people; first use of this title in the speech.
καὶandcoordinating conjunction
ἐπληθύνθηmultipliedAor Pass Indic 3 Sg · πληθύνωmain clause verb (second of pair)→ constative aoristπληθύνω: 'to multiply'; LXX Exod 1:7, 20; the divine promise of Gen 17:2,6 being fulfilled.
ἐνinpreposition + dative (location)
ΑἰγύπτῳEgyptDativedative of location
18

ἄχρι οὗ ἀνέστη βασιλεὺς ἕτερος ἐπ᾽ Αἴγυπτον ὃς οὐκ ᾔδει τὸν Ἰωσήφ.

until a different king arose over Egypt who did not know Joseph.

Temporal limit / turning pointἄχριThe phrase 'a different king who did not know Joseph' quotes LXX Exod 1:8 almost verbatim and marks the pivot from blessing to oppression. 'Knowing Joseph' is not merely personal acquaintance but acknowledging the covenant relationship and Joseph's salvific role — a pattern of willful ignorance Stephen will apply to the council themselves.
ἄχριuntiltemporal conjunction + genitive (ἄχρι οὗ = 'until which [point]')
οὗwhich / whenGenitiverelative/temporal genitive (completing ἄχρι)
ἀνέστηaroseAor Act Indic 3 Sg · ἀνίστημιmain verb (narrative)→ ingressive aoristἀνίστημι: 'to arise, stand up, come to power'; the language of a new king coming to power.
βασιλεὺςkingNominativenominative subjectβασιλεύς: LXX Exod 1:8: 'a new king arose over Egypt.'
ἕτεροςanother / differentNominativepredicate adjective (different in kind — contrast ἄλλος)ἕτερος: 'another, different'; the king is of a different kind — one who repudiates Joseph's legacy.
ἐπ᾽overpreposition + accusative (authority)
ΑἴγυπτονEgyptAccusativeaccusative (object of ἐπί)
ὃςwhoNominativerelative pronoun (nominative subject of relative clause)
οὐκnotnegative adverb
ᾔδειknewPlpf Act Indic 3 Sg (used as Impf) · οἶδαrelative clause verb (negated knowledge)→ stative (know as a standing condition)οἶδα: 'to know'; the pluperfect form with imperfect meaning is standard for this verb; 'did not know Joseph' = did not acknowledge his significance.
τὸνtheAccusativearticle
ἸωσήφJosephAccusativeaccusative direct object
19

οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας ἡμῶν τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζῳογονεῖσθαι.

He dealt shrewdly with our race and forced our fathers to expose their infants, so that they would not survive.

Description of Egyptian oppressionοὗτοςThe new king's evil is described in two stages: (1) shrewd manipulation of Israel (κατασοφισάμενος — the only use of this verb in the NT, echoing LXX Exod 1:10 κατασοφισώμεθα); (2) forced infanticide. The word ἔκθετα ('exposed') refers to the practice of leaving infants to die in the open. Stephen's use of 'our race' and 'our fathers' maintains rhetorical solidarity while indicting Pharaoh — a pattern that prepares for the indictment of the Sanhedrin.
οὗτοςthis one / heNominativenominative subject (resumptive demonstrative)
κατασοφισάμενοςhaving dealt shrewdly / outwittingAor Mid Ptc Nom Sg Masc · κατασοφίζομαιcircumstantial participle (manner/means)→ constative aorist participleκατασοφίζομαι: 'to outwit, deal cleverly against'; hapax NT; LXX Exod 1:10 κατασοφισώμεθα — the same word for Pharaoh's cunning plan.
τὸtheAccusativearticle
γένοςrace / peopleAccusativeaccusative direct object of participleγένος: 'race, people'; cf. v.13; Stephen's 'our race' is a strong identification.
ἡμῶνourGenitivegenitive of possession/relationship
ἐκάκωσενoppressed / mistreatedAor Act Indic 3 Sg · κακόωmain verb→ constative aoristκακόω: 'to harm, oppress'; picks up κακώσουσιν of v.6 — the oracle is being fulfilled.
τοὺςtheAccusativearticle
πατέραςfathersAccusativeaccusative direct object
ἡμῶνourGenitivegenitive of relationship
τοῦtoGenitivearticle (articular infinitive of purpose)
ποιεῖνto make / causePres Act Inf · ποιέωarticular infinitive of result/purpose (genitive of purpose)→ progressive infinitiveποιέω: 'to do, make, cause'; τοῦ ποιεῖν + acc. + predicate = 'to cause [them] to be [exposed].'
τὰtheAccusativearticle
βρέφηinfants / babiesAccusativeaccusative subject of infinitiveβρέφος: 'infant, baby'; the male infants targeted by Pharaoh's decree (Exod 1:16,22).
ἔκθεταexposed / abandonedAccusativepredicate accusative (object complement with ποιεῖν)ἔκθετος: 'exposed, abandoned'; from ἐκτίθημι 'to set outside'; the practice of infant exposure to death; hapax NT.
αὐτῶνtheirGenitivegenitive of possession
εἰςso that / in order thatpreposition + articular infinitive (purpose/result)
τὸtheAccusativearticle (articular infinitive marker)
μὴnotnegative particle with infinitive
ζῳογονεῖσθαιto be kept alive / survivePres Pass Inf · ζῳογονέωinfinitive (object of εἰς τό μή — negative purpose)→ progressive passive infinitiveζῳογονέω: 'to keep alive, give life'; LXX Exod 1:17,18 (midwives 'kept the boys alive'); the negative purpose is calculated genocide.
20

Ἐν ᾧ καιρῷ ἐγεννήθη Μωϋσῆς καὶ ἦν ἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός,

At this time Moses was born, and he was beautiful before God; and he was nourished for three months in his father's house,

Temporal pivot / new protagonistἐν ᾧ καιρῷThe temporal phrase ἐν ᾧ καιρῷ ('at which time / in this very season') introduces Moses as born precisely into the crisis — a point of divine providence. ἀστεῖος τῷ θεῷ is a Hebraism ('beautiful/pleasing to God'); cf. LXX Exod 2:2 'beautiful (ἀστεῖον) to God.' The three-month concealment (Exod 2:2) is the act of faith that Heb 11:23 will celebrate.
Ἐνin / atpreposition + dative (temporal)
whichDativerelative pronoun (dat. by attraction to καιρῷ)
καιρῷseason / timeDativedative of time (object of ἐν)καιρός: 'decisive time, season'; not merely χρόνος (clock-time) but the loaded moment of crisis and divine opportunity.
ἐγεννήθηwas bornAor Pass Indic 3 Sg · γεννάωmain verb→ constative aoristγεννάω passive: 'to be born'; Moses' birth is the divine counter-move to Pharaoh's infanticide.
ΜωϋσῆςMosesNominativenominative subjectΜωϋσῆς: Moses; the central figure of the second half of the speech; introduced at the moment of greatest danger.
καὶandcoordinating conjunction
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (stative description)→ stative imperfect
ἀστεῖοςbeautiful / pleasingNominativepredicate nominativeἀστεῖος: 'refined, beautiful, pleasing'; only NT here and Heb 11:23; LXX Exod 2:2; the Hebraism 'beautiful to God' (= divinely favoured, set apart).
τῷtoDativearticle
θεῷGodDativedative (of reference / Hebraic superlative: 'beautiful in God's sight')The dative of reference θεῷ with an adjective is a Semitic construction intensifying the adjective superlatively.
ὃςwhoNominativerelative pronoun (nominative subject)
ἀνετράφηwas nourished / rearedAor Pass Indic 3 Sg · ἀνατρέφωrelative clause verb→ constative aoristἀνατρέφω: 'to rear, bring up'; picking up the nurturing begun at home before his exposure and Pharaoh's daughter finding him.
μῆναςmonthsAccusativeaccusative of duration
τρεῖςthreeAccusativenumeral adjective modifying μῆναςExod 2:2; Heb 11:23.
ἐνinpreposition + dative (location)
τῷtheDativearticle
οἴκῳhouseDativedative of location
τοῦof theGenitivearticle
πατρόςfatherGenitivegenitive of possessionπατήρ: Amram (named in Num 26:59); the father's house is the locus of faith — a contrast with Pharaoh's house in v.21.
21

ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.

and when he was exposed, Pharaoh's daughter took him up and brought him up as her own son.

Moses' adoption / ironic providenceδέThe genitive absolute ἐκτεθέντος αὐτοῦ picks up ἔκθετα from v.19 — what Pharaoh commanded as a death-sentence becomes the occasion for Moses' rescue by Pharaoh's own daughter. The irony is deep: the enemy's house becomes the nursery of the deliverer. ἑαυτῇ εἰς υἱόν ('for herself as a son') gives the full legal force of adoption.
ἐκτεθέντοςhaving been exposedAor Pass Ptc Gen Sg Masc · ἐκτίθημιgenitive absolute (temporal: 'when he had been exposed')→ constative aorist participleἐκτίθημι: 'to expose, put out'; the verb behind ἔκθετα in v.19 — the same act of abandonment that becomes the doorway of providence.
δέand / butpost-positive connective
αὐτοῦhimGenitivegenitive absolute subject
ἀνείλατοtook up / picked upAor Mid Indic 3 Sg · ἀναιρέωmain verb (rescue/adoption)→ constative aoristἀναιρέω middle: 'to take up (a child)'; specifically of picking up an exposed infant for adoption — an act of rescue; cf. LXX Exod 2:5.
αὐτὸνhimAccusativeaccusative direct object
theNominativearticle
θυγάτηρdaughterNominativenominative subjectθυγάτηρ: 'daughter'; Pharaoh's daughter — her compassion subverts Pharaoh's decree.
Φαραὼof PharaohGenitivegenitive of relationship
καὶandcoordinating conjunction
ἀνεθρέψατοreared / raisedAor Mid Indic 3 Sg · ἀνατρέφωmain verb (upbringing)→ constative aoristἀνατρέφω: picks up ἀνετράφη of v.20 — the same word, now with Pharaoh's daughter as the agent of rearing.
αὐτὸνhimAccusativeaccusative direct object
ἑαυτῇfor herselfDativedative of advantage (reflexive: 'for herself')ἑαυτῇ: the reflexive dative marks adoption — she raised him as if born to her.
εἰςaspreposition + accusative (predicate: 'as a son')
υἱόνsonAccusativeaccusative predicate (εἰς + acc. = 'as/for a son')υἱός: legal adoption into the royal household; Moses was therefore educated as an Egyptian prince.
22

καὶ ἐπαιδεύθη Μωϋσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ.

And Moses was trained in all the wisdom of the Egyptians, and he was powerful in words and deeds.

Moses' Egyptian formationκαίMoses' Egyptian education is noted — a significant qualification not mentioned in Exodus but known from Philo and Josephus. The description 'powerful in words and deeds' (δυνατὸς ἐν λόγοις καὶ ἔργοις) is a standard summary of greatness (cf. Lk 24:19 of Jesus). This stands in contrast to Moses' self-deprecation in Exod 4:10 ('I am not eloquent') — Stephen presents the heightened tradition.
καὶandcoordinating conjunction
ἐπαιδεύθηwas trained / educatedAor Pass Indic 3 Sg · παιδεύωmain verb→ constative aorist (completed education)παιδεύω: 'to educate, train, discipline'; the same root as παιδεία 'education'; Moses received the full Egyptian curriculum.
ΜωϋσῆςMosesNominativenominative subject
πάσῃall / everyDativedative adjective modifying σοφίᾳ
σοφίᾳwisdomDativedative of means/respectσοφία: echoes Joseph's σοφίαν in v.10; wisdom is the divine gift enabling God's agents.
Αἰγυπτίωνof the EgyptiansGenitivegenitive of source/originΑἰγύπτιος: the Egyptians were famed in antiquity for learning (cf. 1 Kgs 4:30; Isa 19:11).
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (stative description)→ stative imperfect
δέand / moreoverpost-positive connective (adding point)
δυνατὸςpowerful / mightyNominativepredicate nominativeδυνατός: 'able, powerful, mighty'; the same word used of Jesus in Lk 24:19 — a subtle christological parallel.
ἐνinpreposition + dative (sphere of power)
λόγοιςwordsDativedative (object of ἐν, first of pair)λόγος: 'word, speech'; the pairing 'words and deeds' is a classical summary of complete greatness.
καὶandcoordinating conjunction
ἔργοιςdeeds / worksDativedative (object of ἐν, second of pair)ἔργον: 'deed, work'; 'powerful in deeds' points to Moses' signs (v.36).
αὐτοῦhisGenitivegenitive of possession
23

Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ.

When he was forty years old, it came into his heart to visit his brothers, the sons of Israel.

Moses' first turning point (age 40)δέActs 7 divides Moses' life into three forty-year periods (vv.23, 30, 36) — a pattern not explicit in Exodus but found in later Jewish tradition. The phrase 'it came into his heart' (ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ) is a Hebraism for a spontaneous inward impulse; it presents Moses' identification with his people as divinely prompted.
Ὡςwhentemporal conjunction
δέand / nowpost-positive connective
ἐπληροῦτοwas being completed / being fulfilledImpf Pass Indic 3 Sg · πληρόωtemporal clause verb→ progressive imperfect (gradual completion of time)πληρόω: 'to fill, complete, fulfil'; the time being 'filled up' has a providential resonance — God's appointed times.
αὐτῷfor him / of hisDativedative of reference
τεσσερακονταετὴςof forty yearsNominativenominative adjective modifying χρόνοςτεσσερακονταετής: 'forty years old'; a compound numeral adjective; three such periods structure Moses' career in the speech.
χρόνοςtime / periodNominativenominative subject
ἀνέβηcame up / aroseAor Act Indic 3 Sg · ἀναβαίνωmain verb (Hebraic idiom: 'came up into his heart')→ ingressive aoristἀναβαίνω: 'to go up'; the Hebraism ἀναβαίνω ἐπὶ καρδίαν = 'to come to mind, enter the heart'; cf. 1 Cor 2:9.
ἐπὶinto / uponpreposition + accusative (idiom with ἀναβαίνω)
τὴνtheAccusativearticle
καρδίανheartAccusativeaccusative (object of ἐπί — idiom)καρδία: 'heart'; the inner seat of resolve and impulse.
αὐτοῦhisGenitivegenitive of possession
ἐπισκέψασθαιto visit / attend toAor Mid Inf · ἐπισκέπτομαιinfinitive (epexegetic/content of ἀνέβη ἐπὶ καρδίαν)→ constative aorist infinitiveἐπισκέπτομαι: 'to visit, look after, care for'; also used of God's visitation of his people (Acts 15:14); Moses' act mirrors divine care.
τοὺςtheAccusativearticle
ἀδελφοὺςbrothersAccusativeaccusative direct objectἀδελφός: Moses identifies with his Hebrew brothers, not his Egyptian adoptive family.
αὐτοῦhisGenitivegenitive of relationship
τοὺςtheAccusativearticle (appositional second article)
υἱοὺςsonsAccusativeaccusative in apposition to ἀδελφούς
Ἰσραήλof IsraelGenitivegenitive of relationshipἸσραήλ: 'sons of Israel' = the Israelites; the covenant name underscores their status as God's people.
24

καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον.

And seeing one of them being mistreated, he came to his defense and avenged the one who was oppressed by striking down the Egyptian.

Moses' act of solidarity / the killingκαίMoses' intervention is cast entirely in the language of justice: he 'avenged' (ἐκδίκησιν) the oppressed. The language is positive — Moses is a just defender, not a murderer. The Egyptian is described only as the oppressor; the Hebrew only as the oppressed. Stephen's framing pre-justifies Moses' act and parallels Jesus' own justice.
καὶandcoordinating conjunction
ἰδώνseeing / having seenAor Act Ptc Nom Sg Masc · ὁράωtemporal/causal participle (occasion for action)→ constative aorist participleὁράω: 'to see'; Moses' act flows from observation — the antecedent to ἐπισκέψασθαι in v.23.
τιναsomeoneAccusativeaccusative direct object of ἰδών
ἀδικούμενονbeing wronged / mistreatedPres Pass Ptc Acc Sg Masc · ἀδικέωobject complement participle (predicate to τινα)→ progressive present (ongoing injustice)ἀδικέω: 'to wrong, mistreat, act unjustly toward'; the Hebrew slave is being actively wronged.
ἠμύνατοcame to his defense / defendedAor Mid Indic 3 Sg · ἀμύνομαιmain verb (first of two)→ constative aoristἀμύνομαι: 'to defend, ward off, help'; middle voice — to come to someone's defence personally; rare in NT (only here).
καὶandcoordinating conjunction
ἐποίησενperformed / carried outAor Act Indic 3 Sg · ποιέωmain verb (second of two)→ constative aoristποιέω: 'to do, make'; ἐποίησεν ἐκδίκησιν = 'executed justice/vengeance' — an OT juridical phrase.
ἐκδίκησινjustice / vengeanceAccusativeaccusative direct object (idiom with ποιέω)ἐκδίκησις: 'vindication, vengeance, justice'; LXX usage; ποιεῖν ἐκδίκησιν = 'to execute justice'; Stephen uses the language of divine justice.
τῷthe / for theDativearticle
καταπονουμένῳone who was being oppressedPres Pass Ptc Dat Sg Masc · καταπονέωdative (substantival participle: the oppressed one; indirect object of ἐκδίκησιν)→ progressive present (enduring oppression)καταπονέω: 'to wear down, oppress'; only here and 2 Pet 2:7 in NT; strong language of sustained affliction.
πατάξαςhaving struck / strikingAor Act Ptc Nom Sg Masc · πατάσσωmodal participle (means of defense)→ constative aorist participleπατάσσω: 'to strike, smite'; used of striking dead (cf. Acts 12:23); the act is described as an act of justice, not murder.
τὸνtheAccusativearticle
ΑἰγύπτιονEgyptianAccusativeaccusative direct object of participleΑἰγύπτιος: the Egyptian oppressor; identified only by national/role label — unnamed, unredeemed.
25

ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν αὐτοῖς σωτηρίαν· οἱ δὲ οὐ συνῆκαν.

He supposed that his brothers would understand that God was giving them salvation through his hand, but they did not understand.

Misunderstanding and rejection (first)δέThis verse is Stephen's key theological interpretation — not in Exodus. Moses understood his act as divine deliverance; his brothers did not. The contrast is stark: ἐνόμιζεν ('he supposed/understood') vs. οὐ συνῆκαν ('they did not understand'). The word σωτηρίαν ('salvation') is charged — Moses as saviour/deliverer type. The pattern of the deliverer rejected by his own will become the paradigm for Jesus.
ἐνόμιζενhe supposed / understoodImpf Act Indic 3 Sg · νομίζωmain verb (Moses' expectation)→ progressive/conative imperfect (assumed/expected)νομίζω: 'to consider, suppose, expect'; the imperfect marks Moses' ongoing assumption — a form of hope.
δέnowpost-positive connective
συνιέναιto understandPres Act Inf · συνίημιcomplementary infinitive (object of ἐνόμιζεν)→ progressive infinitiveσυνίημι: 'to understand, comprehend, put together'; the cognate of συνῆκαν in the same verse — the irony is pointed.
τοὺςtheAccusativearticle
ἀδελφοὺςbrothersAccusativeaccusative subject of infinitive
ὅτιthatὅτι-recitative (indirect speech content)
theNominativearticle
θεὸςGodNominativenominative subject of indirect clause
διὰthroughpreposition + genitive (agency/means)
χειρὸςhandGenitivegenitive (object of διά — means: 'through the hand of')χείρ: 'hand'; διὰ χειρός = 'through the agency of'; a LXX idiom for God acting through a human agent (cf. v.35).
αὐτοῦhisGenitivegenitive of possession
δίδωσινis givingPres Act Indic 3 Sg · δίδωμιverb of indirect clause→ futuristic/progressive present (being enacted)δίδωμι: present tense in the indirect speech — Moses believed God was at that moment giving salvation through him.
αὐτοῖςthemDativedative of indirect object
σωτηρίανsalvation / deliveranceAccusativeaccusative direct objectσωτηρία: 'salvation, deliverance'; the exodus-deliverance figured as σωτηρία; Moses as saviour-type — and so, by implication, Jesus.
οἱthey / but theyNominativearticle used as pronoun (nominative subject)
δέbutpost-positive adversative
οὐnotnegative adverb
συνῆκανunderstoodAor Act Indic 3 Pl · συνίημιmain verb (negated — the failure of understanding)→ constative aorist (decisive failure)συνίημι: echoes συνιέναι above — Moses thought they would understand; they did not. The first of three rejections of the deliverer.
26

τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών· Ἄνδρες, ἀδελφοί ἐστε· ἱνατί ἀδικεῖτε ἀλλήλους;

The next day he appeared to them as they were quarreling and tried to reconcile them in peace, saying, 'Men, you are brothers! Why do you wrong each other?'

Second act of Moses / the quarrelτεMoses' second intervention — the next day — is on his own people fighting each other. The verb ὤφθη ('appeared to them') ironically echoes the theophanic ὤφθη of v.2 (God appeared to Abraham), subtly hinting at Moses' mediatorial role. His attempted reconciliation is stated as action (συνήλλασσεν — attempted/conative imperfect) and speech. His appeal — 'You are brothers!' — will be echoed in Stephen's own address to the Sanhedrin.
τῇon theDativearticle
τεand / nowpost-positive connective (τε narrative)
ἐπιούσῃfollowing / nextPres Act Ptc Dat Sg Fem · ἔπειμιattributive participle modifying ἡμέρᾳ→ progressive present (the coming day)ἔπειμι: 'to come upon'; ἡ ἐπιοῦσα ἡμέρα = 'the next day'; common Lukan temporal phrase.
ἡμέρᾳdayDativedative of time (when)
ὤφθηappearedAor Pass Indic 3 Sg · ὁράωmain verb→ constative aoristὁράω passive: 'was seen, appeared'; the theophanic formula (cf. v.2, v.30, v.35) applied to Moses — he is a type of divine messenger-deliverer.
αὐτοῖςto themDativedative of indirect object
μαχομένοιςfighting / quarrelingPres Mid Ptc Dat Pl Masc · μάχομαιcircumstantial participle (predicate complement with αὐτοῖς)→ progressive present (ongoing fight)μάχομαι: 'to fight, quarrel'; cf. Exod 2:13; the internal strife of Israel — they are injuring each other as well as being oppressed externally.
καὶandcoordinating conjunction
συνήλλασσενwas trying to reconcileImpf Act Indic 3 Sg · συναλλάσσωmain verb (conative imperfect)→ conative imperfect (attempted but failed reconciliation)συναλλάσσω: 'to bring together, reconcile'; hapax NT; the imperfect marks the attempt — Moses tried but did not succeed.
αὐτοὺςthemAccusativeaccusative direct object
εἰςto / intopreposition + accusative (goal: 'into peace')
εἰρήνηνpeaceAccusativeaccusative (object of εἰς — goal of reconciliation)εἰρήνη: 'peace, harmony'; the goal of the deliverer's mediation — another type of Christ's work.
εἰπώνsaying / having saidAor Act Ptc Nom Sg Masc · λέγωcircumstantial participle (manner/means of reconciliation)→ constative aorist participle
ἌνδρεςmenVocativevocative of address
ἀδελφοίbrothersVocativepredicate nominative / vocative (used as predicate: 'you are brothers')ἀδελφός: Moses appeals to their common identity — the same appeal Stephen makes throughout his address.
ἐστεyou arePres Act Indic 2 Pl · εἰμίmain verb (assertion)→ stative present
ἱνατίwhy / for what reasoninterrogative adverb (= ἵνα + τί: 'to what end?')ἱνατί: 'why?'; a Hebraic interrogative (LXX usage); cf. LXX Exod 2:13 'Why do you strike your neighbor?'
ἀδικεῖτεdo you wrongPres Act Indic 2 Pl · ἀδικέωmain verb of question→ progressive present (ongoing action being challenged)ἀδικέω: 'to wrong, injure'; echoes ἀδικούμενον in v.24 — the same verb; now the Hebrews are wronging each other.
ἀλλήλουςone anotherAccusativeaccusative direct object (reciprocal pronoun)ἀλλήλους: 'one another'; the internal injustice compounds the external oppression.
27

ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών· Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾽ ἡμῶν;

But the one who was wronging his neighbor pushed him aside, saying, 'Who appointed you as ruler and judge over us?'

Rejection of Moses / the questionδέThe offending party's response encapsulates the pattern of the entire speech: the deliverer sent by God is rejected by his own people with the question 'Who made you a ruler and judge?' The irony is that God had indeed appointed Moses — the question is blind. Stephen will make explicit in v.35 that the one they rejected God sent as ruler and deliverer. The question anticipates the Sanhedrin's implicit rejection of Jesus.
the oneNominativearticle (substantival: 'the one who')
δέbutpost-positive adversative
ἀδικῶνwrongingPres Act Ptc Nom Sg Masc · ἀδικέωattributive participle (substantival — identifying the offender)→ progressive presentἀδικέω: the third occurrence of this root in vv.24–27 — the chain of injustice.
τὸνtheAccusativearticle
πλησίονneighborAccusativeaccusative direct objectπλησίον: 'neighbor'; the LXX concept of neighbour as covenant fellow; cf. Lev 19:18.
ἀπώσατοpushed aside / rejectedAor Mid Indic 3 Sg · ἀπωθέωmain verb→ constative aoristἀπωθέω middle: 'to push away, repudiate'; the middle voice indicates personal repudiation — he thrusts Moses aside. This word recurs in v.39 for Israel rejecting Moses and in Acts 13:46 for rejecting the gospel.
αὐτὸνhimAccusativeaccusative direct object
εἰπώνsayingAor Act Ptc Nom Sg Masc · λέγωcircumstantial participle (manner)→ constative aorist participle
ΤίςwhoNominativeinterrogative pronoun (nominative subject)
σεyouAccusativeaccusative direct object
κατέστησενappointedAor Act Indic 3 Sg · καθίστημιmain verb of question→ constative aoristκαθίστημι: 'to appoint, constitute'; the same word used of Joseph in v.10 and of Moses in v.35 — the irony: God had indeed appointed Moses.
ἄρχονταrulerAccusativeaccusative predicate complement (double accusative with κατέστησεν)ἄρχων: 'ruler, leader'; the same word applied to Moses in v.35 as God's vindication of him.
καὶandcoordinating conjunction
δικαστὴνjudgeAccusativeaccusative predicate complement (second)δικαστής: 'judge'; the Israelite is questioning Moses' jurisdictional authority — the very authority God has given him.
ἐφ᾽overpreposition + genitive (authority over)
ἡμῶνusGenitivegenitive (object of ἐπί)
28

μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον;

'Do you want to kill me the way you killed the Egyptian yesterday?'

Accusation / threatasyndetonThe Israelite's taunt reveals that Moses' act of the previous day is already known — his self-appointed role as deliverer has been exposed. The question is a veiled threat: 'Are you going to murder me too?' The parallelism with Jesus' rejection is tightened: the Messiah was similarly accused by his own people of illegal violence.
μὴnot / you don't want to …, do you?negative interrogative particle (expects negative answer in form, but is a taunt)μή in questions: expects 'No' formally, but here used sarcastically.
ἀνελεῖνto killAor Act Inf · ἀναιρέωinfinitive (object of θέλεις)→ constative aorist infinitiveἀναιρέω: 'to kill, take away'; the same verb used for killing in v.21 (ἀνείλατο = 'took up' ironically, but the hostile sense is activated here).
μεmeAccusativeaccusative direct object of infinitive
σὺyouNominativenominative subject (emphatic pronoun)
θέλειςdo you want / wishPres Act Indic 2 Sg · θέλωmain verb of question→ progressive presentθέλω: 'to will, want'; cf. LXX Exod 2:14.
ὃνwhichAccusativerelative pronoun (accusative in manner phrase)
τρόπονmanner / wayAccusativeaccusative of manner (ὃν τρόπον = 'in the way that')τρόπος: 'manner, way'; ὃν τρόπον is a standard comparative/modal phrase.
ἀνεῖλεςyou killedAor Act Indic 2 Sg · ἀναιρέωrelative clause verb→ constative aoristἀναιρέω: the hostile sense now explicitly applied to Moses' act — the Israelite reframes 'defence of a neighbour' as 'murder.'
χθὲςyesterdaytemporal adverb
τὸνtheAccusativearticle
ΑἰγύπτιονEgyptianAccusativeaccusative direct object
29

ἔφυγεν δὲ Μωϋσῆς ἐν τῷ λόγῳ τούτῳ καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο.

At this word Moses fled and became an exile in the land of Midian, where he became the father of two sons.

Moses' flight / second exileδέMoses' flight to Midian is his second displacement — like Abraham before him (v.4), he is ἐν γῇ ἀλλοτρίᾳ, a sojourner (πάροικος — the same word as v.6). The pattern of rejection leading to exile leading to divine encounter is underway. The note about two sons (Gershom and Eliezer, Exod 2:22; 18:3–4) is brief; the family detail humanizes Moses before the Sinai vision.
ἔφυγενfledAor Act Indic 3 Sg · φεύγωmain verb→ constative aorist (decisive flight)φεύγω: 'to flee'; the deliverer is driven out by the very people he sought to save — the pattern of rejection.
δέand / nowpost-positive connective
ΜωϋσῆςMosesNominativenominative subject
ἐνat / onpreposition + dative (temporal occasion)
τῷtheDativearticle
λόγῳword / sayingDativedative of occasion/causeλόγος: 'word'; ἐν τῷ λόγῳ τούτῳ = 'at this word/saying' — the taunt of v.28 is the immediate cause.
τούτῳthisDativedemonstrative adjective
καὶandcoordinating conjunction
ἐγένετοbecameAor Mid Indic 3 Sg · γίνομαιmain verb→ ingressive aorist (began a new state)γίνομαι: 'to become'; the shift from Egyptian prince to Midianite sojourner.
πάροικοςsojourner / exileNominativepredicate nominativeπάροικος: exactly the word of v.6 applied to Abraham's descendants in Egypt — now applied to Moses in Midian; the deliverer becomes the displaced alien.
ἐνinpreposition + dative (location)
γῇlandDativedative of location
ΜαδιάμMidianDativedative of location (apposition to γῇ)Μαδιάμ: Midian; the territory east of the Gulf of Aqaba; where Moses will meet God at Sinai.
οὗwhereGenitiverelative adverb (genitive of place)
ἐγέννησενhe fatheredAor Act Indic 3 Sg · γεννάωrelative clause verb→ constative aoristγεννάω: the genealogical formula; two sons = Gershom and Eliezer (Exod 2:22; 18:3–4).
υἱοὺςsonsAccusativeaccusative direct object
δύοtwoAccusativenumeral adjective modifying υἱούς
30

Καὶ πληρωθέντων ἐτῶν τεσσεράκοντα ὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινᾶ ἄγγελος ἐν φλογὶ πυρὸς βάτου.

And when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush.

Second theophany / the burning bushΚαίThe genitive absolute πληρωθέντων ἐτῶν τεσσεράκοντα marks the third forty-year period. The structure of ὤφθη ('appeared') applied to 'an angel' echoes v.2 (God appeared to Abraham) and v.26 (Moses appeared to his brothers) — the chain of divine manifestations. The LXX of Exod 3 speaks of the angel of the Lord in the burning bush; Acts 7 preserves this angelic mediation language throughout (vv.30,35,38,53).
Καὶandcoordinating conjunction
πληρωθέντωνhaving been completed / when … were fulfilledAor Pass Ptc Gen Pl Neut · πληρόωgenitive absolute (temporal)→ constative aorist participleπληρόω: 'to fill, complete'; the divine timing is punctuated by πληρόω — God's time is full.
ἐτῶνyearsGenitivegenitive absolute subject
τεσσεράκονταfortynumeral adjective modifying ἐτῶν
ὤφθηappearedAor Pass Indic 3 Sg · ὁράωmain verb (theophany)→ constative aoristὁράω passive: the theophanic formula again; see vv.2,26.
αὐτῷto himDativedative of indirect object
ἐνinpreposition + dative (location)
τῇtheDativearticle
ἐρήμῳwilderness / desertDativedative of locationἔρημος: 'wilderness'; God meets Moses outside the land, outside the temple — the wilderness is holy ground (v.33).
τοῦofGenitivearticle
ὄρουςmountainGenitivegenitive of identification (specifying the wilderness)ὄρος: 'mountain'; ἐρήμῳ τοῦ ὄρους Σινᾶ = 'the wilderness of Mount Sinai.'
ΣινᾶSinaiGenitivegenitive (apposition to ὄρους)Σινᾶ: the mountain of revelation; the presence of God is not tied to Jerusalem.
ἄγγελοςan angelNominativenominative subject (post-verbal, emphasized)ἄγγελος: 'angel, messenger'; the angel of the Lord in the bush (LXX Exod 3:2); the theophanic angel is distinct from but identified with God in v.31–32.
ἐνinpreposition + dative (location/manner of appearance)
φλογὶflameDativedative of location/meansφλόξ: 'flame'; fire is the standard medium of divine manifestation (cf. Exod 3:2; Acts 2:3).
πυρὸςof fireGenitivegenitive of materialπῦρ: 'fire'; φλόξ πυρός = 'flame of fire' — the burning bush theophany.
βάτουof a bushGenitivegenitive of location (the bush containing the fire)βάτος: 'thornbush, bramble'; the burning but unconsumed bush (Exod 3:2); God meets Moses in the humblest of natural settings.
31

ὁ δὲ Μωϋσῆς ἰδὼν ἐθαύμαζεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ κυρίου·

When Moses saw it, he marveled at the sight; and as he was drawing near to look, there came the voice of the Lord,

Moses' response to the theophanyδέMoses' wonder (ἐθαύμαζεν — imperfect: ongoing amazement) and his approach to look more closely triggers the divine voice. The sequence — vision, wonder, approach, voice — mirrors prophetic call-narrative patterns. The voice is φωνὴ κυρίου ('the voice of the Lord'), picking up the angel of v.30; this conflation is standard in OT theophany tradition.
theNominativearticle
δέandpost-positive connective
ΜωϋσῆςMosesNominativenominative subject
ἰδὼνhaving seen / when he sawAor Act Ptc Nom Sg Masc · ὁράωtemporal participle→ constative aorist participle
ἐθαύμαζενmarveled / was amazedImpf Act Indic 3 Sg · θαυμάζωmain verb (ongoing wonder)→ progressive imperfectθαυμάζω: 'to marvel, be amazed'; the imperfect marks the wonder as dwelling, not fleeting.
τὸtheAccusativearticle
ὅραμαsight / visionAccusativeaccusative direct objectὅραμα: 'vision, sight'; the noun of ὁράω — the burning bush as a divine spectacle.
προσερχομένουas he was approachingPres Mid Ptc Gen Sg Masc · προσέρχομαιgenitive absolute (temporal)→ progressive present (ongoing approach)προσέρχομαι: 'to approach, draw near'; the progressive present marks his movement toward the bush.
δέandpost-positive connective
αὐτοῦhimGenitivegenitive absolute subject
κατανοῆσαιto observe closely / examineAor Act Inf · κατανοέωinfinitive of purpose (expressing Moses' intention in approaching)→ constative aorist infinitiveκατανοέω: 'to perceive clearly, observe, examine'; an intensive compound — Moses wants to understand what he sees.
ἐγένετοcame / there cameAor Mid Indic 3 Sg · γίνομαιmain verb (the divine voice)→ ingressive aorist (the voice began)γίνομαι: 'to come, arise'; 'there came a voice' — the divine response to Moses' approach.
φωνὴvoiceNominativenominative subjectφωνή: 'voice, sound'; the divine voice — the highest form of revelation.
κυρίουof the LordGenitivegenitive of source / subjective genitiveκύριος: 'Lord'; the angel of v.30 is identified as κύριος — the standard OT conflation of angel and LORD.
32

Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωϋσῆς οὐκ ἐτόλμα κατανοῆσαι.

'I am the God of your fathers, the God of Abraham and of Isaac and of Jacob.' And Moses trembled and did not dare to look.

Divine self-identificationasyndetonThe divine self-identification echoes Exod 3:6 LXX: 'I am the God of your fathers.' The triple patriarchal listing (Abraham, Isaac, Jacob) ties back to v.8 and the covenant line. Jesus will later cite this verse to prove resurrection (Mk 12:26–27). Moses' terror (ἔντρομος — 'trembling') and refusal to look shows the holiness of the encounter — he who approached to look (v.31) now cannot look. The word ἐτόλμα (conative imperfect) captures his paralysis of reverent fear.
ἘγὼINominativenominative subject (emphatic divine self-identification)
theNominativearticle (predicate nominative, no verb — verbless clause)
θεὸςGodNominativepredicate nominative (verbless clause: 'I am the God of…')
τῶνof theGenitivearticle
πατέρωνfathersGenitivegenitive of relationshipπατήρ: the Abrahamic covenant line; 'the God of the fathers' is the classic OT covenant formula.
σουyourGenitivegenitive of possession
theNominativearticle (appositional repetition for emphasis)
θεὸςGodNominativepredicate nominative (repeated for the triple listing)
Ἀβραὰμof AbrahamGenitivegenitive of relationship (first of three)
καὶandcoordinating conjunction
Ἰσαὰκof IsaacGenitivegenitive (second of three)
καὶandcoordinating conjunction
Ἰακώβof JacobGenitivegenitive (third of three)The triple formula (Abraham, Isaac, Jacob) was cited by Jesus to prove resurrection in Mk 12:26 — the patriarchs are still alive to God.
ἔντρομοςtremblingNominativepredicate nominative / complement (with γενόμενος)ἔντρομος: 'trembling, terrified'; only here and Acts 16:29; Heb 12:21 in NT.
δέandpost-positive connective
γενόμενοςhaving becomeAor Mid Ptc Nom Sg Masc · γίνομαιcircumstantial/temporal participle (periphrastic with ἔντρομος)→ constative aorist participle
ΜωϋσῆςMosesNominativenominative subject
οὐκnotnegative adverb
ἐτόλμαdared / venturedImpf Act Indic 3 Sg · τολμάωmain verb (negated — paralysis of reverence)→ conative imperfect ('kept from daring')τολμάω: 'to dare, have courage'; the imperfect with οὐκ = 'could not bring himself to dare.'
κατανοῆσαιto look / observeAor Act Inf · κατανοέωcomplementary infinitive (object of ἐτόλμα)→ constative aorist infinitiveκατανοέω: echoes v.31 — Moses came to observe but now cannot.
33

εἶπεν δὲ αὐτῷ ὁ κύριος· Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου· ὁ γὰρ τόπος ἐφ᾽ ᾧ ἕστηκας γῆ ἁγία ἐστίν.

And the Lord said to him, 'Remove the sandals from your feet, for the place on which you are standing is holy ground.'

Divine command / holy ground declarationδέQuoted from LXX Exod 3:5. The command to remove sandals signifies the holiness of the ground — and the ground is desert Sinai, not Jerusalem, not the temple. This is one of Stephen's most pointed arguments: holy ground is wherever God manifests himself; holiness is not confined to the temple mount. The present participle ἕστηκας ('you are standing') anchors the holiness in the moment of divine presence.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech)→ constative aorist
δέandpost-positive connective
αὐτῷto himDativedative of indirect object
theNominativearticle
κύριοςLordNominativenominative subjectκύριος: the angel of v.30 is now explicitly called κύριος — the divine Name.
Λῦσονremove / looseAor Act Impv 2 Sg · λύωimperative of command→ ingressive aorist imperativeλύω: 'to loose, untie'; specifically of removing sandals (cf. Acts 13:25; Mk 1:7).
τὸtheAccusativearticle
ὑπόδημαsandalAccusativeaccusative direct objectὑπόδημα: 'sandal'; the removal of sandals signals entering holy space — a universal ancient near-eastern act of reverence.
τῶνof theGenitivearticle
ποδῶνfeetGenitivegenitive of location
σουyourGenitivegenitive of possession
theNominativearticle
γὰρforpost-positive conjunction (explanatory ground)
τόποςplaceNominativenominative subjectτόπος: 'place'; picks up τόπῳ of v.7 — the 'place' where God is worshipped is wherever God is present, not one fixed sanctuary.
ἐφ᾽on whichpreposition + relative dative
whichDativerelative pronoun (dative with ἐπί)
ἕστηκαςyou are standingPerf Act Indic 2 Sg · ἵστημιrelative clause verb (stative perfect)→ intensive perfect (standing as present state)ἵστημι perfect: 'you stand'; the perfect tense marks Moses' current standing — the holy moment is now, here, in the wilderness.
γῆgroundNominativepredicate nominative
ἁγίαholyNominativeattributive/predicate adjective modifying γῆἅγιος: 'holy'; the wilderness ground at Sinai is ἁγία γῆ — holy because God is there, not because of any temple.
ἐστίνisPres Act Indic 3 Sg · εἰμίcopulative verb→ stative present
34

ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτῶν ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστελῶ σε εἰς Αἴγυπτον.

'I have surely seen the affliction of my people in Egypt, and have heard their groaning, and I have come down to deliver them. And now come, I will send you to Egypt.'

God's commission of MosesasyndetonThis is nearly verbatim from LXX Exod 3:7–10. The emphatic cognate accusative ἰδὼν εἶδον ('I have surely seen') is a Hebrew idiom (infinitive absolute + finite verb) conveying certainty. Three divine acts — seeing, hearing, coming down — ground the commission. The final clause turns outward: 'I will send you' (ἀποστελῶ σε) — God's mission through Moses mirrors the church's mission through the Apostles.
ἰδὼνseeing / having indeed seenAor Act Ptc Nom Sg Masc · ὁράωcognate participle (Hebraic idiom: emphatic with εἶδον)→ constative aorist participleὁράω: the Hebraic absolute-infinitive idiom reproduced as participle + verb — 'seeing I have seen' = 'I have surely/certainly seen.'
εἶδονI have seenAor Act Indic 1 Sg · ὁράωmain verb (emphatic cognate construction)→ constative aorist (completed divine observation)
τὴνtheAccusativearticle
κάκωσινaffliction / mistreatmentAccusativeaccusative direct objectκάκωσις: 'ill-treatment, affliction'; from κακόω (vv.6,19); the divine response to the suffering predicted in vv.6–7 is now enacted.
τοῦof theGenitivearticle
λαοῦpeopleGenitivegenitive of possession ('my people')λαός: 'people'; the possessive μου marks God's covenant claim on Israel — 'my people.'
μουmyGenitivegenitive of possession
τοῦthe / who areGenitivearticle (attributive: 'the [people] in Egypt')
ἐνinpreposition + dative (location)
ΑἰγύπτῳEgyptDativedative of location
καὶandcoordinating conjunction
τοῦof theirGenitivearticle
στεναγμοῦgroaningGenitivegenitive (object of ἤκουσα)στεναγμός: 'groaning, sighing'; cf. LXX Exod 2:24; 3:7; God hears the groaning — a sign of covenant fidelity.
αὐτῶνtheirGenitivegenitive of possession
ἤκουσαI heardAor Act Indic 1 Sg · ἀκούωmain verb (second divine act)→ constative aoristἀκούω: 'to hear'; God's hearing the groaning is the covenant response — cf. Exod 2:24 'God heard their groaning.'
καὶandcoordinating conjunction
κατέβηνI came downAor Act Indic 1 Sg · καταβαίνωmain verb (third divine act — divine descent)→ constative aoristκαταβαίνω: 'to come down'; the divine condescension; cf. LXX Exod 3:8 'I came down to deliver them.'
ἐξελέσθαιto deliver / rescueAor Mid Inf · ἐξαιρέωinfinitive of purpose→ constative aorist infinitiveἐξαιρέω: 'to rescue, deliver'; echoes ἐξείλατο in v.10 — the same verb for God's deliverance of Joseph and now of Israel.
αὐτούςthemAccusativeaccusative direct object of infinitive
καὶandcoordinating conjunction
νῦνnowtemporal adverb (turning to the commission)
δεῦροcomeparticle used as Impv · δεῦροimperative particle (as in v.3 — call to action)→ ingressiveδεῦρο: echoes the command to Abraham in v.3 — 'come!' The pattern repeats: Abraham called; now Moses commissioned.
ἀποστελῶI will sendFut Act Indic 1 Sg · ἀποστέλλωmain verb (divine commission)→ predictive/commissioning futureἀποστέλλω: 'to send (on a mission)'; the root of ἀπόστολος — Moses is an apostle, a sent one; anticipates Acts' understanding of mission.
σεyouAccusativeaccusative direct object
εἰςto / intopreposition + accusative (goal)
ΑἴγυπτονEgyptAccusativeaccusative (object of εἰς)
35

Τοῦτον τὸν Μωϋσῆν ὃν ἠρνήσαντο εἰπόντες· Τίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ.

This Moses, whom they rejected, saying, 'Who appointed you as ruler and judge?' — this man God sent as both ruler and redeemer, through the hand of the angel who appeared to him in the bush.

Typological climax / God's vindicationasyndetonThis is the theological heart of the Joseph-Moses section. The demonstrative τοῦτον ('this one') is emphatically repeated — 'this very one they rejected … this very one God sent.' The rejected question of v.27 ('Who made you ruler and judge?') is answered: God did. The new title λυτρωτής ('redeemer') appears only here in the NT — it is the word of Ps 19:14 and Ps 78:35 LXX for God as Redeemer of Israel. The perfect ἀπέσταλκεν intensifies the permanent reality of the divine commission.
Τοῦτονthis oneAccusativeaccusative direct object (fronted, emphatic)
τὸνtheAccusativearticle
ΜωϋσῆνMosesAccusativeaccusative (apposition to Τοῦτον)
ὃνwhomAccusativerelative pronoun (accusative direct object of ἠρνήσαντο)
ἠρνήσαντοthey rejected / deniedAor Mid Indic 3 Pl · ἀρνέομαιrelative clause verb→ constative aoristἀρνέομαι: 'to deny, reject, disown'; the same word used of denying Christ (Mk 14:70; Acts 3:13–14); Stephen draws the parallel explicitly.
εἰπόντεςsayingAor Act Ptc Nom Pl Masc · λέγωcircumstantial participle (manner of rejection)→ constative aorist participle
ΤίςwhoNominativeinterrogative pronoun (citation of v.27)
σεyouAccusativeaccusative direct object
κατέστησενappointedAor Act Indic 3 Sg · καθίστημιmain verb of quoted question→ constative aorist
ἄρχονταrulerAccusativeaccusative predicate complement (citation)
καὶandcoordinating conjunction
δικαστήνjudgeAccusativeaccusative predicate complement (citation, second)
τοῦτονthis oneAccusativeaccusative direct object (resumptive demonstrative — emphatic anaphora)
theNominativearticle
θεὸςGodNominativenominative subject
καὶbothcoordinating conjunction (καὶ … καὶ = 'both … and')
ἄρχονταrulerAccusativeaccusative predicate complement (first of divine designations)ἄρχων: directly answers the rejected question of v.27 — God has indeed made him ruler.
καὶandcoordinating conjunction (second member)
λυτρωτὴνredeemer / delivererAccusativeaccusative predicate complement (second divine designation)λυτρωτής: 'redeemer, deliverer'; hapax NT; from λυτρόω 'to ransom'; the LXX redemption vocabulary applied to Moses — and by typology to Jesus the Redeemer.
ἀπέσταλκενhas sentPerf Act Indic 3 Sg · ἀποστέλλωmain verb→ intensive perfect (the sending stands as permanent commission)ἀποστέλλω: the perfect tense emphasizes the abiding force of the divine sending — God's commission of Moses remains effective.
σὺνwith / by means ofpreposition + dative (accompaniment/means)
χειρὶhandDativedative (object of σύν — means of divine sending)χείρ: cf. v.25 διὰ χειρός — here σὺν χειρί 'with the hand of,' a slight variation of the same idiom.
ἀγγέλουof the angelGenitivegenitive of possession/relationshipἄγγελος: the angel of the Lord in the bush; angelic mediation is a consistent motif: vv.30,35,38,53 — the law and the commission came through angels.
τοῦthe oneGenitivearticle (substantival for relative clause)
ὀφθέντοςwho appearedAor Pass Ptc Gen Sg Masc · ὁράωattributive participle (identifying the angel: 'the one who appeared')→ constative aorist participleὁράω: the theophanic term that has threaded through the speech (vv.2,26,30,31).
αὐτῷto himDativedative of indirect object
ἐνinpreposition + dative (location)
τῇtheDativearticle
βάτῳbushDativedative of locationβάτος: 'bush'; the burning bush — the burning locus of revelation outside the holy land.
36

οὗτος ἐξήγαγεν αὐτοὺς ποιήσας τέρατα καὶ σημεῖα ἐν γῇ Αἰγύπτου καὶ ἐν Ἐρυθρᾷ θαλάσσῃ καὶ ἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα.

This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years.

Moses' ministry of signsasyndetonThe threefold geography — Egypt, Red Sea, wilderness — maps the entire exodus narrative. The pair τέρατα καὶ σημεῖα ('wonders and signs') is the standard early Christian language for miracles (Acts 2:22,43; 4:30; 5:12; 6:8 — the last of Stephen himself). The use of this vocabulary for Moses deliberately parallels Moses with Jesus and Stephen.
οὗτοςthis oneNominativenominative subject (resumptive demonstrative)οὗτος: the emphatic 'this very one' continues the vindication of vv.35–36.
ἐξήγαγενled outAor Act Indic 3 Sg · ἐξάγωmain verb (exodus)→ constative aoristἐξάγω: 'to lead out'; the exodus verb par excellence (LXX Exod 3:10,11,12 etc.); echoes ἐξελεύσονται in v.7.
αὐτοὺςthemAccusativeaccusative direct object
ποιήσαςperforming / having performedAor Act Ptc Nom Sg Masc · ποιέωmodal participle (manner/means of the exodus)→ constative aorist participleποιέω: 'to do, perform'; the exodus was effected through miraculous signs.
τέραταwondersAccusativeaccusative direct object (first of pair)τέρας: 'wonder, portent, marvel'; paired with σημεῖον throughout Acts (2:22; 2:43; 4:30; 5:12; 6:8; 7:36).
καὶandcoordinating conjunction
σημεῖαsignsAccusativeaccusative direct object (second of pair)σημεῖον: 'sign, token'; signs point to their divine source; the standard term for miraculous deeds in Acts.
ἐνinpreposition + dative (location, first)
γῇlandDativedative of location
Αἰγύπτουof EgyptGenitivegenitive of identification
καὶandcoordinating conjunction
ἐνin / atpreposition + dative (location, second)
ἘρυθρᾷRedDativeattributive adjective modifying θαλάσσῃἘρυθρά: 'Red (Sea)'; from ἐρυθρός 'red'; the Red Sea or Sea of Reeds — the site of the crossing.
θαλάσσῃseaDativedative of location
καὶandcoordinating conjunction
ἐνinpreposition + dative (location, third)
τῇtheDativearticle
ἐρήμῳwildernessDativedative of location
ἔτηyearsAccusativeaccusative of duration
τεσσεράκονταfortynumeral adjective modifying ἔτηThe third forty-year period completes Moses' three-phase biography.
37

οὗτός ἐστιν ὁ Μωϋσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ· Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ.

This is the Moses who said to the children of Israel, 'God will raise up for you a prophet like me from your brothers.'

Mosaic prophecy of the coming ProphetasyndetonThe centrepiece prophetic citation: Deut 18:15 LXX. The demonstrative οὗτός ἐστιν ('This is the one') is at its most emphatic. Moses predicts a prophet-like-Moses — in Acts this is understood as a reference to Jesus (cf. Acts 3:22–23). The combination of the rejected deliverer (vv.25,27,35) with the prophet-like-Moses prediction creates the christological argument: the prophet like Moses was also rejected like Moses.
οὗτόςthis oneNominativenominative subject (emphatic demonstrative — climactic identification)
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ stative present
theNominativearticle
ΜωϋσῆςMosesNominativepredicate nominative
the oneNominativearticle (substantival with εἴπας)
εἴπαςwho saidAor Act Ptc Nom Sg Masc · λέγωattributive participle (identifying Moses as the speaker of Deut 18:15)→ constative aorist participle
τοῖςto theDativearticle
υἱοῖςsonsDativedative of indirect object
Ἰσραήλof IsraelGenitivegenitive of relationship
Προφήτηνa prophetAccusativeaccusative direct object (fronted for emphasis)προφήτης: 'prophet'; the expected eschatological prophet-like-Moses (Deut 18:15,18); identified with Jesus in Acts 3:22–26.
ὑμῖνfor youDativedative of advantage
ἀναστήσειwill raise upFut Act Indic 3 Sg · ἀνίστημιmain verb of prophecy→ predictive futureἀνίστημι: 'to raise up'; used of raising prophets, judges, kings — and of raising from the dead (Acts 3:26 applies this to Jesus' resurrection).
theNominativearticle
θεὸςGodNominativenominative subject
ἐκfrompreposition + genitive (source/origin)
τῶνtheGenitivearticle
ἀδελφῶνbrothersGenitivegenitive (object of ἐκ)ἀδελφός: 'brothers'; the Prophet will come from within Israel — not an outsider.
ὑμῶνyourGenitivegenitive of possession
ὡςlike / ascomparative conjunction
ἐμέmeAccusativeaccusative (object of ὡς — comparison: 'like me')The comparative ὡς ἐμέ: the coming prophet will be Moses' counterpart and fulfillment.
38

οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινᾶ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ἡμῖν.

This is the one who was in the assembly in the wilderness with the angel who was speaking to him at Mount Sinai, and with our fathers; and he received living oracles to give to us.

Moses as mediator of living oraclesasyndetonMoses is now described as the mediator: he stands between the angel/God (at Sinai), the assembly in the wilderness, and us — who received through him the living oracles (λόγια ζῶντα). The word λόγια is used of OT Scripture (Rom 3:2) and divine utterances; ζῶντα ('living') points to their life-giving power. The ἐκκλησία ('assembly') in the wilderness is the LXX term for Israel's gathered community — the same word as 'church.'
οὗτόςthis oneNominativenominative subject (fourth consecutive emphatic demonstrative)
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ stative present
the oneNominativearticle (substantival with γενόμενος)
γενόμενοςwho was / who was presentAor Mid Ptc Nom Sg Masc · γίνομαιattributive participle (substantival — identifying Moses as the mediator)→ constative aorist participleγίνομαι: 'to be, become'; here 'who was present in the assembly' — Moses as the focal point of the wilderness congregation.
ἐνinpreposition + dative (location)
τῇtheDativearticle
ἐκκλησίᾳassemblyDativedative of locationἐκκλησία: 'assembly, congregation'; the LXX term for Israel assembled before God (Deut 4:10; 9:10; 18:16); the same word as 'church' — the continuity is pointed.
ἐνinpreposition + dative (location, second)
τῇtheDativearticle
ἐρήμῳwildernessDativedative of locationThe assembly — the ἐκκλησία — was in the wilderness, not in Jerusalem.
μετὰwithpreposition + genitive (accompaniment, first)
τοῦtheGenitivearticle
ἀγγέλουangelGenitivegenitive (object of μετά — first companion)ἄγγελος: the angel of Sinai; angelic mediation of the law is Paul's point too (Gal 3:19; Heb 2:2).
τοῦthe oneGenitivearticle (substantival with λαλοῦντος)
λαλοῦντοςspeakingPres Act Ptc Gen Sg Masc · λαλέωattributive participle (identifying the angel: 'the one speaking')→ progressive present (ongoing divine speech at Sinai)λαλέω: 'to speak'; the same word as ἐλάλησεν in v.6 — the divine speech continues.
αὐτῷto himDativedative of indirect object
ἐνat / onpreposition + dative (location)
τῷtheDativearticle
ὄρειmountainDativedative of location
ΣινᾶSinaiDativedative (apposition to ὄρει)
καὶandcoordinating conjunction
τῶνtheGenitivearticle
πατέρωνfathersGenitivegenitive (second companion of μετά — 'with our fathers')
ἡμῶνourGenitivegenitive of relationship
ὃςwhoNominativerelative pronoun (nominative subject — referring to Moses)
ἐδέξατοreceivedAor Mid Indic 3 Sg · δέχομαιrelative clause verb (reception of the law)→ constative aoristδέχομαι: 'to receive'; Moses is the receptive mediator — he receives the oracles to transmit to Israel.
λόγιαoraclesAccusativeaccusative direct objectλόγιον: 'oracle, divine utterance'; used of OT Scripture (Rom 3:2; Heb 5:12; 1 Pet 4:11); here the law given at Sinai.
ζῶνταlivingPres Act Ptc Acc Pl Neut · ζάωattributive participle modifying λόγια→ progressive present (the oracles are ever-living)ζάω: 'to live'; 'living oracles' — they have life-giving power, not dead letter; cf. Heb 4:12 'living and active.'
δοῦναιto giveAor Act Inf · δίδωμιinfinitive of purpose→ constative aorist infinitiveδίδωμι: Moses received in order to transmit — mediation.
ἡμῖνusDativedative of indirect objectThe 'us' includes the audience — Stephen claims the law as his inheritance too.
39

ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν, ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον,

Our fathers were not willing to be obedient to him, but rejected him and in their hearts turned back to Egypt,

Indictment: rejection of MosesThe pivot from praise to indictment — with the same adversative pattern as the Joseph section (v.9). Three verbs nail the charge: oὐκ ἠθέλησαν ('were not willing'), ἀπώσαντο ('rejected/pushed away' — the same word as v.27), and ἐστράφησαν ('turned back'). The most damning phrase: 'in their hearts they turned to Egypt' — the heart-direction of Israel was back toward slavery, not forward toward God's promise. The charge is a preparation for the climactic 'uncircumcised in heart' of v.51.
to whomDativerelative pronoun (dative — connecting from v.38 Moses)
οὐκnotnegative adverb
ἠθέλησανthey were willing / choseAor Act Indic 3 Pl · θέλωmain verb (negated will)→ constative aorist (decisive refusal)θέλω: 'to will, want'; οὐκ ἠθέλησαν = 'refused, were not willing' — a volitional, not incapacity, rejection.
ὑπήκοοιobedientNominativepredicate nominativeὑπήκοος: 'obedient, submissive'; from ὑπό + ἀκούω 'to listen under'; contrast ἀκούσατε ('listen!') of v.2.
γενέσθαιto become / to beAor Mid Inf · γίνομαιcomplementary infinitive (with θέλω)→ constative aorist infinitive
οἱtheNominativearticle
πατέρεςfathersNominativenominative subjectπατέρες ἡμῶν: Stephen is now indicting 'our fathers' — the audience shares the heritage of disobedience.
ἡμῶνourGenitivegenitive of relationship
ἀλλὰbutadversative conjunction (strong contrast)
ἀπώσαντοrejected / pushed asideAor Mid Indic 3 Pl · ἀπωθέωmain verb (active rejection)→ constative aoristἀπωθέω: echoes v.27 where the Israelite rejected Moses — now the whole nation repeats the act.
καὶandcoordinating conjunction
ἐστράφησανturned / turned backAor Pass Indic 3 Pl · στρέφωmain verb (spiritual defection)→ constative aoristστρέφω: 'to turn'; the passive voice may indicate the turn was induced by their own desire — 'they turned themselves back.'
ἐνinpreposition + dative (sphere — inner life)
ταῖςtheDativearticle
καρδίαιςheartsDativedative of location (inner turning)καρδία: the heart-direction — the deepest level of desire; 'in their hearts toward Egypt' is a devastating indictment of their inner life.
αὐτῶνtheirGenitivegenitive of possession
εἰςto / towardpreposition + accusative (goal of the heart's turning)
ΑἴγυπτονEgyptAccusativeaccusative (object of εἰς)Egypt — the place of slavery — is their heart's desire; they preferred bondage to liberation under Moses.
40

εἰπόντες τῷ Ἀαρών· Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωϋσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ.

saying to Aaron, 'Make gods for us who will go before us; for this Moses, who led us out of the land of Egypt — we do not know what has happened to him.'

The demand for idols / the golden calfasyndetonThe demand quoted almost verbatim from LXX Exod 32:1. The phrase 'this Moses' (ὁ Μωϋσῆς οὗτος) is dismissive — using the same demonstrative Stephen has used honourably throughout, now as a sneer. The people demand gods to lead them; they have Moses already leading them and do not recognize it. The contemptuous 'we do not know what happened to him' echoes the failure to understand of v.25. The idolatry is the direct consequence of rejecting the deliverer.
εἰπόντεςsayingAor Act Ptc Nom Pl Masc · λέγωcircumstantial participle (content/manner of the turning)→ constative aorist participle
τῷtoDativearticle
ἈαρώνAaronDativedative of indirect objectἈαρών: Moses' brother and spokesman; he gives in to the demand — the failure of the priestly line.
ΠοίησονmakeAor Act Impv 2 Sg · ποιέωimperative of demand→ ingressive aorist imperativeποιέω: 'to make'; the demand for manufactured gods is the antithesis of receiving the living oracles of v.38.
ἡμῖνusDativedative of advantage
θεοὺςgodsAccusativeaccusative direct objectθεός: 'god'; the plural is damning — they want multiple gods, abandoning the God of their fathers.
οἳwhoNominativerelative pronoun (nominative subject)
προπορεύσονταιwill go beforeFut Mid Indic 3 Pl · προπορεύομαιrelative clause verb (purpose of the idol)→ predictive futureπροπορεύομαι: 'to go before, precede'; the function assigned to the column of fire/cloud — they want their idol to replace God's own guidance.
ἡμῶνusGenitivegenitive (object of προπορεύσονται — 'before us')
theNominativearticle
γὰρforpost-positive explanatory conjunction
ΜωϋσῆςMosesNominativenominative subject
οὗτοςthisNominativedemonstrative (contemptuous: 'this Moses')The dismissive οὗτος contrasts with Stephen's honoring use throughout — the people sneer at the one God honored.
ὃςwhoNominativerelative pronoun (nominative subject)
ἐξήγαγενled outAor Act Indic 3 Sg · ἐξάγωrelative clause verb→ constative aoristἐξάγω: echoes v.36 — they acknowledge he led them out but abandon him anyway.
ἡμᾶςusAccusativeaccusative direct object
ἐκfrom / out ofpreposition + genitive (separation)
γῆςlandGenitivegenitive (object of ἐκ)
Αἰγύπτουof EgyptGenitivegenitive of identification
οὐκnotnegative adverb
οἴδαμενwe knowPerf Act Indic 1 Pl (used as Pres) · οἶδαmain verb (negated — claim of ignorance)→ stativeοἶδα: 'to know'; their 'we do not know' echoes the king of v.18 who did not know Joseph — the pattern of willful ignorance.
τίwhatNominativeinterrogative pronoun (subject of indirect question)
ἐγένετοhappened / becameAor Mid Indic 3 Sg · γίνομαιindirect question verb→ constative aorist
αὐτῷto himDativedative of indirect object
41

καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν.

And they made a calf in those days and offered a sacrifice to the idol and were rejoicing in the works of their own hands.

The golden calf / idolatryκαίThe calf narrative is told in three rapid strokes: fabrication, sacrifice, rejoicing. The hapax ἐμοσχοποίησαν ('they made a calf') compresses the act into a single vivid coinage. The phrase 'the works of their hands' is the standard OT denunciation of idolatry (Ps 115:4; Isa 2:8; Hos 14:3). The imperfect εὐφραίνοντο catches their ongoing festive pleasure — a bitter contrast to the rejoicing they should have had before God.
καὶandcoordinating conjunction
ἐμοσχοποίησανthey made a calfAor Act Indic 3 Pl · μοσχοποιέωmain verb→ constative aoristμοσχοποιέω: 'to make a calf-idol'; hapax NT; a compound of μόσχος ('calf') + ποιέω ('make'); cf. LXX Ps 105:19; Neh 9:18.
ἐνinpreposition + dative (temporal)
ταῖςthoseDativearticle
ἡμέραιςdaysDativedative of time (when)
ἐκείναιςthoseDativedemonstrative adjective (temporal reference)
καὶandcoordinating conjunction
ἀνήγαγονoffered up / brought upAor Act Indic 3 Pl · ἀνάγωmain verb (sacrificial offering)→ constative aoristἀνάγω: 'to lead/bring up'; in sacrificial context 'to offer up'; the worship vocabulary perverted.
θυσίανsacrificeAccusativeaccusative direct objectθυσία: 'sacrifice'; the proper worship vocabulary applied to idolatry — a theological offense.
τῷto theDativearticle
εἰδώλῳidolDativedative of indirect object (recipient of sacrifice)εἴδωλον: 'idol, image'; from εἶδος 'form' — a mere appearance, not the living God; the word throughout the prophets.
καὶandcoordinating conjunction
εὐφραίνοντοwere rejoicingImpf Mid Indic 3 Pl · εὐφραίνωmain verb (ongoing festive joy)→ progressive imperfectεὐφραίνω: 'to cause to rejoice, celebrate'; the imperfect captures the ongoing celebration — Israel at worship, but of the wrong god.
ἐνinpreposition + dative (sphere: 'in the works of')
τοῖςtheDativearticle
ἔργοιςworksDativedative (object of ἐν)ἔργον: 'work'; 'works of their hands' is the OT denunciation formula for idols (Ps 115:4; Isa 37:19; Jer 1:16 LXX).
τῶνof theirGenitivearticle
χειρῶνhandsGenitivegenitive of origin ('made by their hands')χείρ: 'hand'; the idol is χειροποίητος — made by human hands; anticipates v.48 (God does not dwell in houses made by hands).
αὐτῶνtheirGenitivegenitive of possession
42

ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν βίβλῳ τῶν προφητῶν· Μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἔτη τεσσεράκοντα ἐν τῇ ἐρήμῳ, οἶκος Ἰσραήλ;

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 the forty years in the wilderness, O house of Israel?'

Divine judgment / abandonmentδέGod's response to idolatry: he 'turned' and 'gave them over' (παρέδωκεν) — the same verb Paul uses in Rom 1:24,26,28 for divine judicial abandonment. The quotation from Amos 5:25–27 LXX is introduced as written 'in the book of the prophets' — referring to the Twelve as a single scroll. The rhetorical question expects a 'no': Israel's wilderness sacrifices were not offered to God but to themselves/idols.
ἔστρεψενturned / turned awayAor Act Indic 3 Sg · στρέφωmain verb (divine turning away in judgment)→ constative aoristστρέφω: echoes ἐστράφησαν in v.39 — Israel turned from God; God then turned from Israel. Divine reciprocity of turning.
δέbutpost-positive adversative
theNominativearticle
θεὸςGodNominativenominative subject
καὶandcoordinating conjunction
παρέδωκενgave over / handed overAor Act Indic 3 Sg · παραδίδωμιmain verb (divine judicial abandonment)→ constative aoristπαραδίδωμι: 'to hand over, give up'; cf. Rom 1:24,26,28 — God's wrath as giving people over to the consequences of their choices; a solemn judicial act.
αὐτοὺςthemAccusativeaccusative direct object
λατρεύεινto worship / servePres Act Inf · λατρεύωcomplementary infinitive (result/purpose of παρέδωκεν)→ progressive infinitiveλατρεύω: the word of v.7 ('they shall worship me') — now perverted; instead of worshipping God they worship the host of heaven.
τῇtheDativearticle
στρατιᾷhost / armyDativedative (object of λατρεύειν)στρατιά: 'host, army'; the host of heaven = the celestial bodies as divine beings (Deut 4:19; 2 Kgs 23:4–5); worshipped by apostate Israel.
τοῦof theGenitivearticle
οὐρανοῦheaven / skyGenitivegenitive of location
καθὼςas / just ascomparative conjunction (introducing citation)
γέγραπταιit is writtenPerf Pass Indic 3 Sg · γράφωmain verb of citation formula→ intensive perfect (standing record)γράφω: 'it stands written' — the standard citation formula; the perfect asserts the authoritative and permanent record.
ἐνinpreposition + dative (location: 'in the book of')
βίβλῳbookDativedative of locationβίβλος: 'book, scroll'; the Book of the Twelve Prophets as a single scroll.
τῶνof theGenitivearticle
προφητῶνprophetsGenitivegenitive of authorshipπροφήτης: the Twelve Prophets as a collection; the citation is from Amos 5:25–27.
Μὴnot / did … not?negative interrogative (expects negative answer — rhetorical)
σφάγιαslaughtered offerings / victimsAccusativeaccusative direct object (fronted)σφάγιον: 'slaughtered animal, victim'; LXX cultic term; only here in NT.
καὶandcoordinating conjunction
θυσίαςsacrificesAccusativeaccusative direct object (second)
προσηνέγκατέdid you offer / bringAor Act Indic 2 Pl · προσφέρωmain verb of rhetorical question→ constative aoristπροσφέρω: 'to bring to, offer'; the LXX sacrificial term; the implied answer: no — their wilderness sacrifice was not truly to the LORD.
μοιmeDativedative of indirect object
ἔτηyearsAccusativeaccusative of duration
τεσσεράκονταfortynumeral adjective modifying ἔτη
ἐνinpreposition + dative (location)
τῇtheDativearticle
ἐρήμῳwildernessDativedative of location
οἶκοςhouseVocativevocative of address (divine address to Israel)
Ἰσραήλof IsraelGenitivegenitive of relationshipThe divine address to 'the house of Israel' gives the charge its solemn authority.
43

καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.

'You also took up the tent of Moloch and the star of the god Rephan, the images that you made to worship; and I will relocate you beyond Babylon.'

Continuation of Amos citation / judgment of exileκαίThe continuation of Amos 5:26–27 LXX. The LXX reads 'Rephan' and 'Babylon' where the MT has 'Kiyyun' (Saturn?) and 'Damascus' — Stephen quotes the LXX directly. The astral cults (Moloch and Rephan/Saturn) represent the deepest level of the wilderness apostasy. The sentence closes with divine judgment: exile beyond Babylon — and the audience knew their history had indeed included Babylonian exile.
καὶand / alsocoordinating conjunction (continuing citation)
ἀνελάβετεyou took up / carriedAor Act Indic 2 Pl · ἀναλαμβάνωmain verb (of cultic procession)→ constative aoristἀναλαμβάνω: 'to take up, carry'; used of carrying idols in procession — the portable shrines of the astral deities.
τὴνtheAccusativearticle
σκηνὴνtent / tabernacleAccusativeaccusative direct objectσκηνή: 'tent'; the portable shrine of Moloch — a dark parody of the tabernacle of vv.44–45.
τοῦofGenitivearticle
ΜολὸχMolochGenitivegenitive of possession/relationship (the idol's tent)Μολόχ: the Ammonite deity associated with child sacrifice (Lev 18:21; 2 Kgs 23:10); LXX Amos 5:26.
καὶandcoordinating conjunction
τὸtheAccusativearticle
ἄστρονstarAccusativeaccusative direct object (second idol)ἄστρον: 'star'; probably a stellar idol or emblem of the astral deity Rephan/Saturn.
τοῦof theGenitivearticle
θεοῦgodGenitivegenitive of relationshipθεός: used ironically — Rephan is called 'god' by Israel but is no god.
ῬαιφάνRephanGenitivegenitive (apposition to θεοῦ)Ῥαιφάν: LXX rendering of the MT כִּיּוּן (Kiyyun); likely Saturn; the name varies in manuscripts.
τοὺςtheAccusativearticle (resumptive, appositional)
τύπουςimages / figuresAccusativeaccusative in apposition (resuming the two idols)τύπος: 'form, image, type'; the idol-images as man-made representations — ἔργα τῶν χειρῶν.
οὓςwhichAccusativerelative pronoun (accusative direct object)
ἐποιήσατεyou madeAor Act Indic 2 Pl · ποιέωrelative clause verb→ constative aoristποιέω: 'you made' — the human hand crafting the idol; cf. v.41 (the calf), v.48 (the temple).
προσκυνεῖνto worshipPres Act Inf · προσκυνέωinfinitive of purpose (the purpose of making the idols)→ progressive infinitiveπροσκυνέω: 'to bow down, worship'; the act directed at the idols rather than God.
αὐτοῖςthemDativedative of indirect object (object of worship)
καὶandcoordinating conjunction
μετοικιῶI will resettle / exileFut Act Indic 1 Sg · μετοικίζωmain verb (divine judgment)→ predictive future (divine announcement of exile)μετοικίζω: echoes v.4 where God 'resettled' Abraham — now used for exile as divine judgment.
ὑμᾶςyouAccusativeaccusative direct object
ἐπέκειναbeyondimproper preposition + genitive ('beyond')ἐπέκεινα: 'beyond, on the far side of'; only here in NT; cf. LXX Amos 5:27.
ΒαβυλῶνοςBabylonGenitivegenitive (object of ἐπέκεινα)Βαβυλών: the LXX reads 'Babylon' where the MT has 'Damascus'; Stephen follows the LXX; the Babylonian exile is the fulfillment.
44

Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωϋσῇ ποιῆσαι αὐτὴν κατὰ τὸν τύπον ὃν ἑωράκει·

Our fathers had the tent of testimony in the wilderness, just as the one who spoke to Moses commanded him to make it according to the pattern that he had seen;

The tabernacle — the legitimate portable sanctuaryasyndetonAfter the idolatry section, Stephen pivots to the legitimate tent — the tabernacle (σκηνὴ τοῦ μαρτυρίου, 'tent of testimony'). The tabernacle was made according to a divinely shown pattern (τύπον — Exod 25:40; Heb 8:5) — it was authorized precisely because it was not a human architectural invention but a divine revelation. This sets up the contrast with Solomon's temple in v.47–50.
theNominativearticle
σκηνὴtent / tabernacleNominativenominative subjectσκηνή: 'tent'; the same word used for Moloch's tent in v.43 — but this is the divinely authorized one.
τοῦof theGenitivearticle
μαρτυρίουtestimonyGenitivegenitive of description (the 'tent of testimony/witness')μαρτύριον: 'testimony, witness'; the σκηνὴ τοῦ μαρτυρίου is the LXX translation of the 'Tent of Meeting' (אֹהֶל מוֹעֵד) at Sinai — the portable sanctuary of the covenant.
ἦνwas / existedImpf Act Indic 3 Sg · εἰμίmain verb (stative)→ stative imperfect
τοῖςfor ourDativearticle
πατράσινfathersDativedative of possession
ἡμῶνourGenitivegenitive of relationship
ἐνinpreposition + dative (location)
τῇtheDativearticle
ἐρήμῳwildernessDativedative of locationThe tabernacle was in the wilderness, not Jerusalem; God was with his people in the tent without a fixed building.
καθὼςjust ascomparative conjunction (expressing conformity to divine pattern)
διετάξατοcommanded / orderedAor Mid Indic 3 Sg · διατάσσωmain verb of the comparative clause→ constative aoristδιατάσσω: 'to order, give precise instructions'; the middle voice emphasizes the divine authority behind the command.
the oneNominativearticle (substantival with λαλῶν)
λαλῶνspeakingPres Act Ptc Nom Sg Masc · λαλέωattributive participle (substantival: 'the one who spoke')→ progressive presentλαλέω: cf. v.38; the divine speaker (God/angel) gave precise instructions for the tabernacle.
τῷtoDativearticle
ΜωϋσῇMosesDativedative of indirect object
ποιῆσαιto makeAor Act Inf · ποιέωcomplementary infinitive (content of the command)→ constative aorist infinitive
αὐτὴνitAccusativeaccusative direct object of infinitive
κατὰaccording topreposition + accusative (conformity)
τὸνtheAccusativearticle
τύπονpattern / modelAccusativeaccusative (object of κατά)τύπος: 'pattern, model'; Exod 25:40 (cited in Heb 8:5); the tabernacle was made from a heavenly pattern — it was not human invention.
ὃνwhichAccusativerelative pronoun (accusative direct object of ἑωράκει)
ἑωράκειhe had seenPlpf Act Indic 3 Sg · ὁράωrelative clause verb (pluperfect: the vision preceded the command)→ intensive perfect-as-pluperfect (standing result of prior vision)ὁράω: the pluperfect emphasizes Moses had already seen the heavenly pattern before making the tabernacle.
45

ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν, ἕως τῶν ἡμερῶν Δαυίδ·

Our fathers who received the tabernacle in turn also brought it in with Joshua when they took possession of the nations that God drove out before our fathers, until the days of David.

The tabernacle's journey to Canaan under JoshuaasyndetonThe tabernacle was carried into Canaan under Joshua — and the Greek name Ἰησοῦς is identical to Jesus (Yeshua). The tabernacle's portability is the key theological point: God accompanied his people throughout their journey without needing a fixed building. The tabernacle served 'until the days of David' — setting up the David/Solomon contrast of vv.46–47.
ἣνwhichAccusativerelative pronoun (accusative — referring back to σκηνή)
καὶalsocoordinating conjunction (adverbial: 'also')
εἰσήγαγονbrought inAor Act Indic 3 Pl · εἰσάγωmain verb→ constative aoristεἰσάγω: 'to lead/bring in'; the tabernacle was carried into Canaan at the conquest.
διαδεξάμενοιhaving received in successionAor Mid Ptc Nom Pl Masc · διαδέχομαιcircumstantial participle (manner: by succession/inheritance)→ constative aorist participleδιαδέχομαι: 'to receive in turn, inherit'; the fathers received the tabernacle from the wilderness generation and brought it into Canaan.
οἱtheNominativearticle
πατέρεςfathersNominativenominative subject
ἡμῶνourGenitivegenitive of relationship
μετὰwithpreposition + genitive (accompaniment)
ἸησοῦJoshua / JesusGenitivegenitive (object of μετά)Ἰησοῦς: 'Joshua'; the same name as Jesus in Greek (= Hebrew Yeshua); the name-play may be intentional in Luke's composition.
ἐνin / duringpreposition + dative (temporal/circumstantial)
τῇtheDativearticle
κατασχέσειpossession / taking possessionDativedative of time/circumstanceκατάσχεσις: 'possession'; cf. v.5 — the very word of the promise is now being fulfilled.
τῶνof theGenitivearticle
ἐθνῶνnationsGenitivegenitive (partitive / objective: the nations dispossessed)ἔθνος: 'nation'; the Canaanite nations driven out by God.
ὧνwhomGenitiverelative pronoun (genitive by attraction to ἐθνῶν)
ἐξῶσενdrove outAor Act Indic 3 Sg · ἐξωθέωrelative clause verb (divine action)→ constative aoristἐξωθέω: 'to drive out, expel'; cf. LXX Exod 23:28–31; God is the true conqueror, not Israel's military might.
theNominativearticle
θεὸςGodNominativenominative subject
ἀπὸbefore / away frompreposition + genitive (from before the face of)
προσώπουface / presenceGenitivegenitive (object of ἀπό — idiom: 'from the face of')πρόσωπον: 'face'; ἀπὸ προσώπου = 'from the presence/face of' — a Hebraic idiom for divine action.
τῶνourGenitivearticle
πατέρωνfathersGenitivegenitive (whose presence drove out the nations)
ἡμῶνourGenitivegenitive of relationship
ἕωςuntiltemporal preposition + genitive (limit)
τῶνtheGenitivearticle
ἡμερῶνdaysGenitivegenitive (object of ἕως — 'until the days of')
ΔαυίδDavidGenitivegenitive of relationshipΔαυίδ: the tabernacle served the people from the conquest until David — the temple era is presented as a later departure from the portable-sanctuary model.
46

ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ οἴκῳ Ἰακώβ.

David found favor in the sight of God and asked to find a dwelling place for the house of Jacob.

David's request for a templeὃςDavid εὗρεν χάριν ('found favor') — echoing Joseph (v.10) and Moses (v.46 implies). His request for a σκήνωμα ('dwelling/tent') is notable: the word is a tent-word, not a building-word — David's own aspiration may have been modest. The variant between 'house of Jacob' and 'God of Jacob' in manuscripts is significant: most critical texts read 'house of Jacob' (i.e., for Israel's benefit), though 'God of Jacob' has good support.
ὃςwhoNominativerelative pronoun (continuing from David in v.45)
εὗρενfoundAor Act Indic 3 Sg · εὑρίσκωmain verb→ constative aoristεὑρίσκω: 'to find'; David 'found favor' mirrors Joseph in v.10 — the favoured pattern.
χάρινfavor / graceAccusativeaccusative direct objectχάρις: echoes χάριν of v.10 (Joseph).
ἐνώπιονbefore / in the sight ofimproper preposition + genitive (presence)
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive (object of ἐνώπιον)
καὶandcoordinating conjunction
ᾐτήσατοasked / requestedAor Mid Indic 3 Sg · αἰτέωmain verb (petition)→ constative aoristαἰτέω middle: 'to ask for oneself'; David's request is presented as a personal petition — not a command or a plan.
εὑρεῖνto findAor Act Inf · εὑρίσκωcomplementary infinitive (object of ᾐτήσατο)→ constative aorist infinitive
σκήνωμαdwelling place / tentAccusativeaccusative direct objectσκήνωμα: 'tent, dwelling'; related to σκηνή; David's request is for a 'dwelling' — echoing the tent vocabulary throughout the speech.
τῷfor theDativearticle
οἴκῳhouseDativedative of advantageοἶκος: 'house'; for the 'house of Jacob' — Israel's benefit motivates the request.
Ἰακώβof JacobGenitivegenitive of relationship
47

Σολομὼν δὲ οἰκοδόμησεν αὐτῷ οἶκον.

But Solomon built him a house.

Solomon's temple — the adversativeδέThe shortest verse of the speech, and deliberately so. The adversative δέ and the brevity both signal that something has gone wrong. David asked (v.46); Solomon built. The shift from asking to building, from σκήνωμα (tent/dwelling) to οἶκος (house/building) is the hinge. The argument is not that the temple was sinful, but that it came to be treated as if God were confined to it — which v.48 will refute.
ΣολομὼνSolomonNominativenominative subjectΣολομών: Solomon; the builder of the First Temple; 1 Kgs 6.
δέbutpost-positive adversative (contrast with David's asking)
οἰκοδόμησενbuiltAor Act Indic 3 Sg · οἰκοδομέωmain verb→ constative aoristοἰκοδομέω: 'to build (a house)'; the man-made construction begins. Cf. v.48: οὐχ … χειροποίητοις — not made by hands.
αὐτῷfor himDativedative of advantage'for him' = for God; the temple intended as a gift becomes in v.48 a theological problem.
οἶκονa houseAccusativeaccusative direct objectοἶκος: 'house'; the permanent structure — vs. σκήνωμα (tent) of v.46.
48

ἀλλ᾽ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει·

Yet the Most High does not dwell in things made by hands, as the prophet says:

Central theological thesis — God transcends buildingsἀλλ᾽The theological climax of the entire speech. The strong adversative ἀλλά ('but/yet') signals the key counter-thesis: the Most High (ὁ ὕψιστος — the divine title of transcendence) does not inhabit χειροποίητα — things made by human hands. This is the same word-group as the idol critique (v.41,43). The temple built by Solomon falls under the same category as idols: both are χειροποίητα. Stephen then cites Isaiah 66:1–2 to support this.
ἀλλ᾽but / yetadversative conjunction (strong contrast)
οὐχnotnegative adverb (before vowel: οὐχ)
theNominativearticle
ὕψιστοςMost HighNominativenominative subjectὕψιστος: 'Most High'; the divine title of ultimate transcendence (cf. Gen 14:18; Lk 1:32,35; Acts 16:17); the One who is infinitely above any human-built structure.
ἐνinpreposition + dative (location: 'in things made by hands')
χειροποιήτοιςthings made by handsDativedative (object of ἐν)χειροποίητος: 'made by hands'; from χείρ + ποιέω; the standard OT/NT term for manmade idols (Isa 2:18; Mk 14:58; Heb 9:11,24); its application here to the temple is the speech's most radical claim.
κατοικεῖdwells / livesPres Act Indic 3 Sg · κατοικέωmain verb (negated dwelling)→ progressive present (the negation is a permanent truth)κατοικέω: the same word used throughout the speech for human habitation (vv.2,4,29,48); the word chosen for human dwelling is precisely what God does NOT do in buildings.
καθὼςas / just ascomparative conjunction (introducing prophetic citation)
theNominativearticle
προφήτηςprophetNominativenominative subjectπροφήτης: Isaiah (66:1–2); unnamed but identifiable.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb of citation formula→ progressive present (the prophet still speaks in Scripture)λέγω: the present tense is standard for citing Scripture as a living word.
49

Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου· ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει κύριος, ἢ τίς τόπος τῆς καταπαύσεώς μου;

'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?'

Isaiah 66:1 — God's cosmic enthronementasyndetonThe citation of Isa 66:1 LXX makes the cosmological argument: God's throne is heaven itself; the earth is merely his footstool. If the whole cosmos is his palace, what building could contain him? The rhetorical question (ποῖον οἶκον — 'what kind of house?') undermines the premise that any temple could be God's dwelling. The title κύριος in the formula 'says the Lord' maintains the divine speech.
theNominativearticle
οὐρανόςheavenNominativenominative subjectοὐρανός: 'heaven, sky'; God's throne is the entire heavenly realm.
μοιmy / to meDativedative of possession (predicate: 'is my throne')
θρόνοςthroneNominativepredicate nominative (verbless clause)θρόνος: 'throne'; heaven as God's throne makes any earthly building laughably small.
theNominativearticle
δέandpost-positive connective
γῆearthNominativenominative subject (second clause)
ὑποπόδιονfootstoolNominativepredicate nominativeὑποπόδιον: 'footstool'; cf. Ps 110:1; the whole earth is God's footstool — not his dwelling place.
τῶνof myGenitivearticle
ποδῶνfeetGenitivegenitive (object of ὑποπόδιον — 'footstool of my feet')
μουmyGenitivegenitive of possession
ποῖονwhat kind ofAccusativeinterrogative adjective modifying οἶκονποῖος: 'what sort of, what kind of'; a qualitative question — not 'where is the house' but 'what possible house could be adequate?'
οἶκονhouseAccusativeaccusative direct object (fronted)
οἰκοδομήσετέwill you buildFut Act Indic 2 Pl · οἰκοδομέωmain verb of rhetorical question→ deliberative futureοἰκοδομέω: echoes v.47 — Solomon 'built'; now God challenges: what building could contain him?
μοιfor meDativedative of advantage
λέγειsaysPres Act Indic 3 Sg · λέγωparenthetical verb (citation formula)→ progressive present
κύριοςthe LordNominativenominative (subject of λέγει — 'oracle formula')κύριος: the prophetic formula 'says the Lord' (ne'um YHWH in Hebrew).
ordisjunctive conjunction
τίςwhat / whichNominativeinterrogative pronoun (nominative subject of second question)
τόποςplaceNominativepredicate nominative / subject of rhetorical questionτόπος: echoes the τόπος of v.7 and v.33 — the 'place' of worship; there is no fixed place that can be God's resting-place.
τῆςof myGenitivearticle
καταπαύσεώςrestGenitivegenitive of descriptionκατάπαυσις: 'rest, resting place'; Isa 66:1; cf. Ps 95:11; Heb 3–4 uses this for the eschatological sabbath-rest — no earthly place is God's final rest.
μουmyGenitivegenitive of possession
50

οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;

'Was it not my hand that made all these things?'

Isaiah 66:2 — creation as God's workasyndetonThe second line of the Isaiah citation (Isa 66:2 LXX). The rhetorical question expects 'Yes' — it is God's hand that made everything. The word χείρ ('hand') is the culminating irony: throughout Acts 7 Stephen has contrasted what God does through his hand/hand of the angel (vv.25,35) and what humans make with their hands (vv.41,43,48). God's hand made the cosmos; human hands make idols and buildings. The creation transcends the temple.
οὐχὶdid not / was it notnegative interrogative (expects affirmative: 'Yes, my hand did')οὐχί: emphatic form of οὐ used in questions expecting positive affirmation.
theNominativearticle
χείρhandNominativenominative subjectχείρ: the climactic hand-word; God's hand made creation; human hands make χειροποίητα (idols, temples). The contrast is total.
μουmyGenitivegenitive of possession
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωmain verb (God as creator)→ constative aoristποιέω: 'to make'; God made all things; the verb echoes throughout the speech — God makes (vv.19,38,40,43,50), humans make (v.41,43,44).
ταῦταthese thingsAccusativeaccusative direct object
πάνταallAccusativeadjective modifying ταῦτα (all-inclusive: all created things)πάντα: the entirety of creation is God's handiwork — no building can contain its maker.
51

Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε· ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς.

'Stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so do you.'

Direct confrontation — the indictmentasyndetonThe turn from historical narrative to direct accusation is abrupt and shattering. The three charges: (1) σκληροτράχηλοι ('stiff-necked' — Exod 33:3,5; 34:9; Deut 9:6,13 — the ultimate OT insult for covenant apostasy); (2) ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν ('uncircumcised in heart and ears' — Lev 26:41; Jer 6:10; 9:26 — the prophetic charge that external covenant marks mean nothing without inner transformation); (3) ἀντιπίπτετε τῷ πνεύματι τῷ ἁγίῳ ('you resist the Holy Spirit' — the ultimate offense). The pattern links audience to ancestors: 'as your fathers did, so do you.'
Σκληροτράχηλοιstiff-neckedVocativevocative of direct address (accusatory)σκληροτράχηλος: 'stiff-necked'; from σκληρός ('hard') + τράχηλος ('neck'); the ox-metaphor for stubborn refusal to be led; the standard OT epithet for Israel in apostasy (LXX Exod 33:3,5).
καὶandcoordinating conjunction
ἀπερίτμητοιuncircumcisedVocativevocative (second charge in direct address)ἀπερίτμητος: 'uncircumcised'; the ultimate reversal: the covenant people are declared uncircumcised — in heart and ear.
καρδίαιςin heartsDativedative of respect (sphere of uncircumcision)καρδία: the uncircumcised heart echoes Jer 4:4; 9:26; Deut 10:16; 30:6 LXX.
καὶandcoordinating conjunction
τοῖςtheDativearticle
ὠσίνearsDativedative of respect (second sphere)οὖς: 'ear'; uncircumcised ears = ears that do not truly hear (cf. Jer 6:10 LXX).
ὑμεῖςyouNominativenominative subject (emphatic pronoun)
ἀεὶalwaystemporal adverb (universal extent)ἀεί: 'always, ever'; the resistance is not occasional but constant — a character trait.
τῷtheDativearticle
πνεύματιSpiritDativedative (object of ἀντιπίπτετε — resisting the Spirit)πνεῦμα: 'Spirit'; the Spirit who spoke through the prophets (cf. 2 Pet 1:21); to resist the prophets is to resist the Spirit.
τῷtheDativearticle
ἁγίῳHolyDativeadjective modifying πνεύματιἅγιος: 'holy'; resisting the Holy Spirit is the ultimate covenant offense (cf. Isa 63:10 LXX).
ἀντιπίπτετεyou resist / fall againstPres Act Indic 2 Pl · ἀντιπίπτωmain verb (the ongoing offense)→ progressive present (continuous resistance)ἀντιπίπτω: 'to fall against, resist, oppose'; hapax NT; a vivid physical metaphor — throwing oneself against.
ὡςas / just ascomparative conjunction (linking audience to ancestors)
οἱtheNominativearticle
πατέρεςfathersNominativenominative subject of implicit verb (ἀντέπιπτον)
ὑμῶνyourGenitivegenitive of relationship
καὶso / alsocoordinating conjunction (resumptive: 'and so do')
ὑμεῖςyouNominativenominative subject (emphatic — the parallelism is complete)The parallelism 'your fathers … and you' is the rhetorical climax: audience = fathers in their sin.
52

τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου, οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε·

Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, of whom you have now become the betrayers and murderers,

Historical charge: prophets persecuted, Righteous One betrayedasyndetonThe rhetorical question 'which prophet did they not persecute?' is universal — the entire prophetic tradition is invoked. The fathers killed those who προκαταγγείλαντας ('announced beforehand') the coming of τοῦ δικαίου ('the Righteous One') — a title for Jesus (Acts 3:14; 22:14; 1 Jn 2:1). The audience are accused as 'betrayers and murderers' (προδόται καὶ φονεῖς) — echoing Acts 3:13–15 in Peter's speech. The term δίκαιος carries both the legal sense (the innocent/just one) and the messianic sense.
τίναwhich / whomAccusativeinterrogative pronoun (accusative direct object — fronted)
τῶνof theGenitivearticle
προφητῶνprophetsGenitivepartitive genitive with τίναπροφήτης: the question implies 'none' — every prophet was persecuted.
οὐκnotnegative adverb
ἐδίωξανdid they persecuteAor Act Indic 3 Pl · διώκωmain verb of rhetorical question→ constative aoristδιώκω: 'to pursue, persecute'; the standard term for persecution of the prophets — and of the early church (cf. Acts 8:1; 9:4).
οἱtheNominativearticle
πατέρεςfathersNominativenominative subject
ὑμῶνyourGenitivegenitive of relationship
καὶandcoordinating conjunction (escalation)
ἀπέκτεινανthey killedAor Act Indic 3 Pl · ἀποκτείνωmain verb (escalating charge)→ constative aoristἀποκτείνω: 'to kill'; persecution culminates in murder — not mere opposition but death.
τοὺςthoseAccusativearticle (substantival)
προκαταγγείλανταςwho announced beforehandAor Act Ptc Acc Pl Masc · προκαταγγέλλωattributive participle (substantival: 'those who had proclaimed beforehand')→ constative aorist participleπροκαταγγέλλω: 'to announce beforehand, foretell'; only here and Acts 3:18 in NT; the prophets as predictors of the Messiah.
περὶconcerning / aboutpreposition + genitive (topic)
τῆςtheGenitivearticle
ἐλεύσεωςcomingGenitivegenitive (object of περί)ἔλευσις: 'coming, arrival'; hapax NT; the prophets' message was about the coming of the Righteous One.
τοῦtheGenitivearticle
δικαίουRighteous OneGenitivegenitive (objective with ἔλευσις)δίκαιος: 'righteous, just'; ὁ δίκαιος as a messianic title: Acts 3:14; 22:14; 1 Jn 2:1; Jas 5:6. The title carries both innocence (legal) and messianic identity.
οὗof whomGenitiverelative pronoun (genitive — linking to following predicate)
νῦνnowtemporal adverb (present moment — the ultimate escalation)
ὑμεῖςyouNominativenominative subject (emphatic pronoun — full accusation)
προδόταιbetrayersNominativepredicate nominative (first of two)προδότης: 'traitor, betrayer'; cf. Lk 6:16 (Judas as προδότης); now applied to the whole council.
καὶandcoordinating conjunction
φονεῖςmurderersNominativepredicate nominative (second of two)φονεύς: 'murderer'; from φόνος 'murder'; echoing Acts 3:15 'you killed the Author of life.'
ἐγένεσθεhave becomeAor Mid Indic 2 Pl · γίνομαιmain verb (culminating charge)→ constative aorist (the becoming is complete — they stand as guilty)γίνομαι: 'to become'; the aorist marks the accomplished fact of their guilt.
53

οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων καὶ οὐκ ἐφυλάξατε.

you who received the law as delivered by angels and did not keep it.

Final charge: breaking the law they received through angelsοἵτινεςThe final accusation closes the argument with devastating irony: they received the law through the very angels who mediated it at Sinai (cf. vv.35,38,53; Gal 3:19; Heb 2:2) — the most honoured channel of revelation — and did not keep it. The same angelic mediation that gave the law authoritative weight now witnesses against them. Their charge against Stephen (6:13–14 — 'speaking against the law') is turned back on themselves.
οἵτινεςyou whoNominativerelative pronoun (nominative — characterizing the audience)οἵτινες: 'who indeed / you of the sort who'; a qualitative relative, not just identifying — characterizing the audience as a class.
ἐλάβετεreceivedAor Act Indic 2 Pl · λαμβάνωmain verb (reception of the law)→ constative aoristλαμβάνω: 'to receive, take'; Moses received (v.38 ἐδέξατο); now the audience received — they are the heirs of that reception.
τὸνtheAccusativearticle
νόμονlawAccusativeaccusative direct objectνόμος: 'the law'; the Torah given at Sinai through angelic mediation.
εἰςas / forpreposition + accusative (manner/means: 'by way of')
διαταγὰςordinances / dispositionsAccusativeaccusative (object of εἰς — manner of reception)διαταγή: 'ordinance, arrangement, directive'; the law was given as a formal divine arrangement through angels — emphasizing its solemnity.
ἀγγέλωνof angelsGenitivegenitive of agency (through/by means of angels)ἄγγελος: the final use of this word in the speech, capping the angelic-mediation theme of vv.30,35,38,53; cf. Gal 3:19; Heb 2:2.
καὶand yet / butcoordinating conjunction (adversative: 'and yet')
οὐκnotnegative adverb
ἐφυλάξατεdid you keep / observeAor Act Indic 2 Pl · φυλάσσωmain verb (negated — the failure)→ constative aorist (complete failure to obey)φυλάσσω: 'to keep, guard, observe'; the standard word for law-observance — the accusation against Stephen was that he spoke against the law (6:13); Stephen's counter-accusation is that they have never kept it.
54

Ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπ᾽ αὐτόν.

Now when they heard these things, they were cut to the heart and gnashed their teeth at him.

Audience reaction — rageδέThe narrative resumes. The audience's response to the indictment is visceral fury — διεπρίοντο ('were cut through / sawn asunder') is the same word as Acts 5:33 (the Sanhedrin's earlier reaction to Peter). The gnashing of teeth (ἔβρυχον τοὺς ὀδόντας) is the idiom for murderous rage and eschatological anguish (Ps 35:16 LXX; Mt 8:12 etc.). Their reaction fulfills the pattern Stephen has just described.
Ἀκούοντεςhearing / as they heardPres Act Ptc Nom Pl Masc · ἀκούωtemporal/causal participle→ progressive present participle (while hearing)ἀκούω: 'to hear'; the irony: Stephen commanded them to ἀκούσατε (v.2); they do hear, but the response is rage.
δέnowpost-positive connective (narrative advance)
ταῦταthese thingsAccusativeaccusative direct object
διεπρίοντοwere cut through / enragedImpf Pass Indic 3 Pl · διαπρίωmain verb (emotional state)→ progressive/inceptive imperfect (growing fury)διαπρίω: 'to cut through, saw asunder'; vivid metaphor for being pierced to the core with rage; cf. Acts 5:33.
ταῖςtheDativearticle
καρδίαιςheartsDativedative of respect (location of the emotional cutting)καρδία: echoes v.39 'in their hearts they turned to Egypt' and v.51 'uncircumcised in heart' — the heart continues to be the seat of rebellion.
αὐτῶνtheirGenitivegenitive of possession
καὶandcoordinating conjunction
ἔβρυχονgnashedImpf Act Indic 3 Pl · βρύχωmain verb (physical manifestation of rage)→ progressive imperfect (continued gnashing)βρύχω: 'to bite, gnash (teeth)'; only here in NT; cf. LXX Ps 35:16; Lam 2:16 — the gesture of murderous hatred.
τοὺςtheAccusativearticle
ὀδόνταςteethAccusativeaccusative direct objectὀδούς: 'tooth'; gnashing of teeth = murderous rage / eschatological condemnation.
ἐπ᾽atpreposition + accusative (direction of hostility)
αὐτόνhimAccusativeaccusative (object of ἐπί)
55

ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,

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,

Stephen's vision / heavenly disclosureδέThe contrast between the council's earthly rage and Stephen's heavenly vision is total. The participles ὑπάρχων (being) and ἀτενίσας (gazing intently) frame Stephen's state and action. His vision sees δόξαν θεοῦ ('the glory of God') — the same divine glory that appeared to Abraham in v.2 — and Jesus standing (ἑστῶτα) at God's right hand. The word ἑστῶτα ('standing') rather than the usual 'sitting' (from Ps 110:1) is theologically significant and is the key crux of v.56.
ὑπάρχωνbeingPres Act Ptc Nom Sg Masc · ὑπάρχωcircumstantial participle (state: 'being full of')→ progressive present (ongoing state)ὑπάρχω: 'to exist, be'; with πλήρης = 'being full of' — a stative condition.
δέbutpost-positive adversative
πλήρηςfullNominativepredicate adjective with ὑπάρχωνπλήρης: 'full'; cf. Acts 6:3,5 (Stephen described as full of the Spirit) — the Spirit-fullness is confirmed at the crisis moment.
πνεύματοςof the SpiritGenitivegenitive of content (after πλήρης)
ἁγίουHolyGenitiveadjective modifying πνεύματος
ἀτενίσαςgazing intentlyAor Act Ptc Nom Sg Masc · ἀτενίζωtemporal participle (antecedent to εἶδεν)→ ingressive aorist participleἀτενίζω: 'to gaze intently, fix the eyes'; a Lukan favorite (Acts 1:10; 3:4,12; 6:15; 7:55 etc.); indicates a deliberate, focused gaze — not a glance.
εἰςintopreposition + accusative (direction of gaze)
τὸνtheAccusativearticle
οὐρανὸνheavenAccusativeaccusative (object of εἰς)οὐρανός: 'heaven'; Stephen looks where God dwells — not in a building (v.48–49) but in heaven.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (visionary experience)→ constative aoristὁράω: 'to see'; the theophanic verb echoes throughout the speech (vv.2,26,30,31,35,44,55).
δόξανgloryAccusativeaccusative direct object (first object of εἶδεν)δόξα: 'glory'; the same 'God of glory' who appeared to Abraham in v.2 now appears to Stephen — the climax of the theophanic chain.
θεοῦof GodGenitivegenitive of source / characterization
καὶandcoordinating conjunction
ἸησοῦνJesusAccusativeaccusative direct object (second object of εἶδεν)Ἰησοῦς: the first explicit mention of Jesus by name in the speech; the rejected-and-vindicated one at God's right hand.
ἑστῶταstandingPerf Act Ptc Acc Sg Masc · ἵστημιobject complement participle (predicative with Ἰησοῦν)→ intensive perfect (standing as his present posture)ἵστημι perfect: 'standing'; the unusual posture (cf. Ps 110:1 seated); debated as arising, welcoming, or judicial witness for Stephen.
ἐκatpreposition + genitive (position: 'at the right hand of')
δεξιῶνright handGenitivegenitive (object of ἐκ — position)δεξιά: 'right (hand)'; ἐκ δεξιῶν = 'at the right hand'; the position of power, honour, and intercession (Ps 110:1).
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship
56

καὶ εἶπεν· Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ.

And he said, 'Look! I see the heavens opened and the Son of Man standing at the right hand of God!'

Stephen's report of the visionκαίStephen's declaration is the christological and narrative climax of the entire speech. The title 'the Son of Man' (τὸν υἱὸν τοῦ ἀνθρώπου) appears here as the only use of this title by anyone other than Jesus in the Gospels (and outside the Gospels: only Rev 1:13; 14:14). Stephen applies Dan 7:13–14's Son of Man, now seen ἐκ δεξιῶν ἑστῶτα — standing at God's right hand. The 'standing' (ἑστῶτα) rather than 'seated' (Ps 110:1) is the major crux: it may signal rising to welcome the martyr, or acting as advocate/witness, or standing in judicial readiness. The heavens opened (διηνοιγμένους — perfect passive) underscores that the vision is a permanent divine disclosure.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
Ἰδοὺbehold / lookinterjection (directing attention — call to observe)ἰδού: 'behold, look'; a formula of urgent attention, often at moments of divine disclosure.
θεωρῶI see / am beholdingPres Act Indic 1 Sg · θεωρέωmain verb (visionary present)→ progressive present (active vision in progress)θεωρέω: 'to behold, observe, see'; more deliberate than simply ὁράω — the contemplative, attentive gaze.
τοὺςtheAccusativearticle
οὐρανοὺςheavensAccusativeaccusative direct object (first)οὐρανός: 'heaven'; the opened heavens are the divine guarantee that what Stephen sees is real.
διηνοιγμένουςopened / standing openPerf Pass Ptc Acc Pl Masc · διανοίγωobject complement participle (predicative with οὐρανούς)→ intensive perfect (permanently open — the disclosure endures)διανοίγω: 'to open wide'; the perfect passive participle marks a standing-open state — the heavens are and remain opened. Cf. Mt 3:16; Jn 1:51; Rev 19:11.
καὶandcoordinating conjunction
τὸνtheAccusativearticle
υἱὸνSonAccusativeaccusative direct object (second)υἱός: 'Son'; the first member of the title 'Son of Man.'
τοῦof theGenitivearticle
ἀνθρώπουManGenitivegenitive (completing the title 'Son of Man')ἄνθρωπος: 'man'; ὁ υἱὸς τοῦ ἀνθρώπου: the Danielic title (Dan 7:13 LXX); used by Jesus of himself throughout the Gospels; here the only occurrence on others' lips (outside Gospels) in the NT.
ἐκatpreposition + genitive (position)
δεξιῶνright handGenitivegenitive (object of ἐκ)
ἑστῶταstandingPerf Act Ptc Acc Sg Masc · ἵστημιobject complement participle (predicative with υἱόν)→ intensive perfect (standing as present posture)ἵστημι: the key crux — standing rather than seated (Ps 110:1). Interpretations: (a) rising to welcome the martyr; (b) standing as heavenly witness/advocate (cf. Zech 3:1); (c) standing ready to act as eschatological judge; (d) the contrast is not with Ps 110:1 but simply the position of the vision.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship
57

κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν καὶ ὥρμησαν ὁμοθυμαδὸν ἐπ᾽ αὐτόν,

But they cried out with a loud voice and stopped their ears and rushed together at him,

Mob response — the rush to silence and killδέThe reaction to Stephen's vision is a mob action in three steps: shouting (to drown out the blasphemy), covering their ears (a ritualized gesture of refusing to hear blasphemy), and rushing together (ὁμοθυμαδόν — 'with one accord' — the same word used positively of the early church in Acts 1:14; 2:46; 4:24; 5:12). The Sanhedrin acts as a united lynch mob. This is the third and final rejection of the deliverer in Acts 7: they rejected Moses (v.27), they rejected Jesus (v.52), and now they rush against Stephen.
κράξαντεςcrying out / shoutingAor Act Ptc Nom Pl Masc · κράζωtemporal participle (first mob action)→ constative aorist participleκράζω: 'to cry out, shout'; an instinctive vocal reaction of horror/rage.
δέbutpost-positive adversative
φωνῇvoiceDativedative of manner
μεγάλῃloud / greatDativeattributive adjective modifying φωνῇμέγας: a loud collective voice — the mob shouts together.
συνέσχονheld / stoppedAor Act Indic 3 Pl · συνέχωmain verb (second action — covering ears)→ constative aoristσυνέχω: 'to hold together, press, stop'; τὰ ὦτα συνέχω = 'to stop up one's ears'; a gesture of refusing to hear what is considered blasphemy (cf. Num 14:6 LXX).
τὰtheAccusativearticle
ὦταearsAccusativeaccusative direct objectοὖς: 'ear'; cf. v.51 'uncircumcised in ears' — now they literally stop their ears.
αὐτῶνtheirGenitivegenitive of possession
καὶandcoordinating conjunction
ὥρμησανrushedAor Act Indic 3 Pl · ὁρμάωmain verb (third action — mob rush)→ ingressive aorist (sudden violent movement)ὁρμάω: 'to rush, surge'; cf. Acts 19:29 (mob rush in Ephesus); Mark 5:13 (the pigs rushing); a word of violent collective momentum.
ὁμοθυμαδὸνwith one accord / togetheradverb of manner (unanimous action)ὁμοθυμαδόν: 'with one mind/accord'; used eleven times in Acts; here the sinister 'unity' of a lynch mob contrasting the genuine unity of the church.
ἐπ᾽at / againstpreposition + accusative (hostile direction)
αὐτόνhimAccusativeaccusative (object of ἐπί)
58

καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν· καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου τινὸς καλουμένου Σαύλου,

And casting him out of the city, they stoned him. And the witnesses laid down their garments at the feet of a young man named Saul,

The stoning / first mention of SaulκαίStephen is cast out of the city — echoing the OT law that stoning must occur outside the camp/city (Lev 24:14; Num 15:35–36). The stoning follows legal forms: the witnesses (who cast the first stones per Deut 17:7) lay their outer garments at the feet of Saul. This is Luke's carefully crafted introduction of Saul/Paul — his first appearance in Acts, as a consenting witness. The detail of the garments at his feet implicates him in the death.
καὶandcoordinating conjunction
ἐκβαλόντεςhaving cast outAor Act Ptc Nom Pl Masc · ἐκβάλλωtemporal/modal participle (antecedent action to the stoning)→ constative aorist participleἐκβάλλω: 'to throw out, cast out'; the same word for casting out demons — now used for the righteous martyr.
ἔξωoutsideadverb of place
τῆςtheGenitivearticle
πόλεωςcityGenitivegenitive (object of ἔξω — outside the city)πόλις: Jerusalem; the stoning must take place outside the city walls (Lev 24:14; Num 15:35; Heb 13:12).
ἐλιθοβόλουνthey stoned / were stoningImpf Act Indic 3 Pl · λιθοβολέωmain verb (the ongoing stoning)→ progressive/inceptive imperfect (the stoning begins and continues)λιθοβολέω: 'to stone'; the prescribed method of execution for blasphemy (Lev 24:16); the imperfect captures the duration.
καὶandcoordinating conjunction
οἱtheNominativearticle
μάρτυρεςwitnessesNominativenominative subjectμάρτυς: 'witness'; the legal witnesses who testify against the accused must cast the first stones (Deut 17:7); by v.58 they have become executioners.
ἀπέθεντοlaid aside / put downAor Mid Indic 3 Pl · ἀποτίθημιmain verb (the gesture of entrusting garments)→ constative aoristἀποτίθημι middle: 'to put aside for oneself'; the witnesses remove outer robes to have freedom of movement for casting stones.
τὰtheAccusativearticle
ἱμάτιαgarmentsAccusativeaccusative direct objectἱμάτιον: 'garment, outer robe'; the entrusting of the garments to Saul implicates him in oversight of the execution.
αὐτῶνtheirGenitivegenitive of possession
παρὰat / besidepreposition + accusative (proximity)
τοὺςtheAccusativearticle
πόδαςfeetAccusativeaccusative (object of παρά)πούς: 'foot'; at his feet — the posture of a guardian; Saul stood there watching (v.58b / v.60 reference; confirmed Acts 8:1).
νεανίουyoung manGenitivegenitive (object of παρά with τοὺς πόδας — 'at the feet of a young man')νεανίας: 'young man'; Saul is presented as a neanias — a man in early adulthood, perhaps late 20s; the diminutive of youth.
τινὸςa certainGenitiveindefinite pronoun (modifying νεανίου — 'a certain young man')
καλουμένουnamed / calledPres Pass Ptc Gen Sg Masc · καλέωattributive participle (identifying by name)→ progressive present (his current name)καλέω: 'to call, name'; the careful, understated introduction of the one who will become the missionary to the Gentiles.
ΣαύλουSaulGenitivegenitive (complement of καλουμένου)Σαῦλος: Saul of Tarsus; his Hebrew name (= Shaul); the name Παῦλος (Paul) will replace it at Acts 13:9.
59

καὶ ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον καὶ λέγοντα· Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου.

And they stoned Stephen as he was calling out and saying, 'Lord Jesus, receive my spirit.'

Stephen's prayer during the stoningκαίThe prayer 'Lord Jesus, receive my spirit' deliberately echoes Ps 31:5 LXX (Jesus' last words in Lk 23:46: 'Into your hands I commit my spirit') — but Stephen prays to Jesus where Jesus prayed to the Father. This is the earliest direct prayer addressed to Jesus in the NT narrative, and it is a prayer that only God could receive. The present participles (ἐπικαλούμενον, λέγοντα) mark the prayer as continuing even under the stones.
καὶandcoordinating conjunction
ἐλιθοβόλουνwere stoningImpf Act Indic 3 Pl · λιθοβολέωmain verb (continued action)→ progressive imperfectλιθοβολέω: repeating v.58's verb — the stoning continues.
τὸνtheAccusativearticle
ΣτέφανονStephenAccusativeaccusative direct objectΣτέφανος: 'Stephen'; from στέφανος 'crown' — the proto-martyr's name means 'crown,' an ironic foreshadowing of the martyr's crown.
ἐπικαλούμενονcalling out / invokingPres Mid Ptc Acc Sg Masc · ἐπικαλέωcircumstantial participle (manner — simultaneous action)→ progressive present (ongoing invocation)ἐπικαλέω middle: 'to call upon, invoke'; the standard term for prayer/invocation (Acts 2:21; 9:14; 22:16; Rom 10:12–14); Stephen invokes Jesus as Lord.
καὶandcoordinating conjunction
λέγονταsayingPres Act Ptc Acc Sg Masc · λέγωcircumstantial participle (content of invocation)→ progressive present (ongoing speech)
ΚύριεLordVocativevocative of addressκύριος: addressed to Jesus — the divine title. Stephen prays to Jesus as Lord, the same title by which God is addressed in Ps 31:5.
ἸησοῦJesusVocativevocative (appositional name — 'Lord Jesus')Ἰησοῦς: the exalted Jesus whom Stephen just saw standing at God's right hand — and to whom he now prays.
δέξαιreceiveAor Mid Impv 2 Sg · δέχομαιimperative of petition→ ingressive aorist imperativeδέχομαι: 'to receive, welcome'; cf. Lk 23:46 where Jesus uses Ps 31:5 (to the Father); Stephen addresses the same petition to Jesus — a high Christology.
τὸtheAccusativearticle
πνεῦμάspiritAccusativeaccusative direct objectπνεῦμα: 'spirit'; 'receive my spirit' = receive me at death; echoes Ps 31:5 LXX and Lk 23:46.
μουmyGenitivegenitive of possession
60

θεὶς δὲ τὰ γόνατα ἔκραξεν φωνῇ μεγάλῃ· Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην· καὶ τοῦτο εἰπὼν ἐκοιμήθη.

And kneeling down he cried out with a loud voice, 'Lord, do not hold this sin against them.' And when he had said this, he fell asleep.

Stephen's final prayer — intercession for his killersδέStephen's death mirrors Christ's (Lk 23:34: 'Father, forgive them') — the deliberate Lukan parallel is unmistakable. Kneeling in prayer (τὰ γόνατα θεῖς — a Lukan gesture, Acts 9:40; 20:36; 21:5), he cries with a loud voice (φωνῇ μεγάλῃ — cf. v.57 of the mob) and intercedes for his murderers. The verb ἐκοιμήθη ('fell asleep') is the Christian euphemism for death, used of believers' deaths in the NT (Jn 11:11; 1 Cor 15:6,18,20,51; 1 Thess 4:13–15).
θεὶςhaving placed / kneelingAor Act Ptc Nom Sg Masc · τίθημιtemporal participle (antecedent action)→ constative aorist participleτίθημι: 'to place'; τὰ γόνατα τίθημι = 'to place the knees' = to kneel; the gesture of humble intercessory prayer.
δέandpost-positive connective
τὰtheAccusativearticle
γόναταkneesAccusativeaccusative direct object of θεῖςγόνυ: 'knee'; τὰ γόνατα τίθημι = prostration in prayer; Acts 9:40; 20:36; 21:5.
ἔκραξενcried outAor Act Indic 3 Sg · κράζωmain verb→ constative aoristκράζω: 'to cry out'; cf. v.57 where the mob cried out — now the martyr cries out in prayer, not rage.
φωνῇvoiceDativedative of manner
μεγάλῃloud / greatDativeattributive adjective modifying φωνῇ
ΚύριεLordVocativevocative of addressκύριος: here likely addressed to Jesus (as in v.59), though some read it as addressed to God the Father.
μὴnotnegative particle with subjunctive (prohibitive)
στήσῃςhold against / chargeAor Act Subj 2 Sg · ἵστημιmain verb of petition (aorist prohibitive subjunctive)→ constative aorist subjunctive (prohibitive — 'do not count')ἵστημι: 'to stand / hold'; μὴ στήσῃς αὐτοῖς = 'do not stand this against them' = 'do not count this sin against them'; a legal metaphor — do not register it to their account.
αὐτοῖςthemDativedative of disadvantage (the ones against whom the sin would be held)
τὴνtheAccusativearticle
ἁμαρτίανsinAccusativeaccusative direct objectἁμαρτία: 'sin'; the murder of Stephen is a sin — Stephen acknowledges this even as he forgives it.
ταύτηνthisAccusativedemonstrative adjective
καὶandcoordinating conjunction
τοῦτοthisAccusativeaccusative direct object (resumptive demonstrative)
εἰπὼνhaving saidAor Act Ptc Nom Sg Masc · λέγωtemporal participle (immediately antecedent to death)→ constative aorist participleλέγω: the prayer is the last act before death.
ἐκοιμήθηfell asleep / diedAor Pass Indic 3 Sg · κοιμάωmain verb (Stephen's death)→ constative aorist (the single event of death)κοιμάω passive: 'to fall asleep'; the Christian euphemism for death in hope of resurrection (Jn 11:11; 1 Cor 15:6,18,20,51; 1 Thess 4:13); Stephen dies as he lived — in prayer and in the Spirit.