◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 102:1-17 (Prayer for deliverance); Proverbs 3:5-12 (God the truth and life); Acts 7:44-56 (Stephen confronts the council) (New English Translation)
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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.
Duration: 1245 days
New English Translation (NET)
Version
Psalm 102:1-17

Psalm 102[a]

The prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.

102 O Lord, hear my prayer.
Pay attention to my cry for help.[b]
2 Do not ignore me in my time of trouble.[c]
Listen to me.[d]
When I call out to you, quickly answer me.
3 For my days go up in smoke,[e]
and my bones are charred as in a fireplace.[f]
4 My heart is parched[g] and withered like grass,
for I am unable[h] to eat food.[i]
5 Because of the anxiety that makes me groan,
my bones protrude from my skin.[j]
6 I am like an owl[k] in the wilderness;
I am like a screech owl[l] among the ruins.[m]
7 I stay awake;[n]
I am like a solitary bird on a roof.
8 All day long my enemies taunt me;
those who mock me use my name in their curses.[o]
9 For I eat ashes as if they were bread,[p]
and mix my drink with my tears,[q]
10 because of your anger and raging fury.
Indeed,[r] you pick me up and throw me away.
11 My days are coming to an end,[s]
and I am withered like grass.
12 But you, O Lord, rule forever,[t]
and your reputation endures.[u]
13 You will rise up and have compassion on Zion.[v]
For it is time to have mercy on her,
for the appointed time has come.
14 Indeed,[w] your servants take delight in her stones,
and feel compassion for[x] the dust of her ruins.[y]
15 The nations will respect the reputation of the Lord,[z]
and all the kings of the earth will respect[aa] his splendor,
16 when the Lord rebuilds Zion,
and reveals his splendor,
17 when he responds to the prayer of the destitute,[ab]
and does not reject[ac] their request.[ad]

Footnotes

  1. Psalm 102:1 sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.
  2. Psalm 102:1 tn Heb “and may my cry for help come to you.”
  3. Psalm 102:2 tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14).
  4. Psalm 102:2 tn Heb “turn toward me your ear.”
  5. Psalm 102:3 tn Heb “for my days come to an end in smoke.”
  6. Psalm 102:3 tn The Hebrew noun קֵד (qed, “fireplace”) occurs only here, in Isa 33:14 (where it refers to the fire itself), and perhaps in Lev 6:2.
  7. Psalm 102:4 tn Heb “struck, attacked.”
  8. Psalm 102:4 tn Heb “I forget.”
  9. Psalm 102:4 sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.
  10. Psalm 102:5 tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated—he is turned to “skin and bones,” so to speak.
  11. Psalm 102:6 tn The Hebrew term קָאַת (qaʾat) refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). Modern translations have frequently rendered this as some type of owl (NIV, REB “desert owl”; NRSV “owl”).
  12. Psalm 102:6 tn The Hebrew term כוֹס (khos) refers to a bird (see Lev 11:17; Deut 14:16), probably a type of owl (cf. NIV, REB “owl”; NRSV “little owl”).
  13. Psalm 102:6 sn By comparing himself to a screech owl among the ruins, the psalmist may be highlighting his loneliness (see v. 7), though he may also be comparing his cries for help to the owl’s screech.
  14. Psalm 102:7 tn This probably refers to the psalmist’s inability to sleep. Another option is to translate, “I keep watch,” in which case it might refer to watching for a response from the Lord (see vv. 1-2).
  15. Psalm 102:8 tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become.
  16. Psalm 102:9 sn Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19; Job 2:8; Isa 58:5).
  17. Psalm 102:9 tn Heb “weeping.”
  18. Psalm 102:10 tn Or “for.”
  19. Psalm 102:11 tn Heb “my days [are] like an extended [or “lengthening”] shadow,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness.
  20. Psalm 102:12 tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.
  21. Psalm 102:12 tn Heb “and your remembrance [is] for a generation and a generation.”
  22. Psalm 102:13 tn The imperfect verbal forms are understood as expressing the psalmist’s confidence in God’s intervention. Another option is to take them as expressing the psalmist’s request or wish, “You, rise up and have compassion!”
  23. Psalm 102:14 tn Or “for.”
  24. Psalm 102:14 tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.
  25. Psalm 102:14 tn Heb “her dust,” probably referring to the dust of the city’s rubble.
  26. Psalm 102:15 tn Heb “will fear the name of the Lord.” To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).
  27. Psalm 102:15 tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).
  28. Psalm 102:17 tn The Hebrew adjective עַרְעָר (ʿarar, “destitute”) occurs only here in the OT. It is derived from the verbal root ערר (“to strip oneself”).
  29. Psalm 102:17 tn Heb “despise.”
  30. Psalm 102:17 tn The perfect verbal forms in vv. 16-17 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15.
Proverbs 3:5-12

5 Trust[a] in the Lord with all your heart,[b]
and do not rely[c] on your own understanding.[d]
6 Acknowledge[e] him in all your ways,[f]
and he will make your paths straight.[g]
7 Do not be wise in your own estimation;[h]
fear the Lord and turn away from evil.[i]
8 This will bring[j] healing to your body,[k]
and refreshment[l] to your inner self.[m]
9 Honor[n] the Lord from your wealth
and from the firstfruits of all your crops;[o]
10 then your barns will be filled completely,[p]
and your vats[q] will overflow[r] with new wine.[s]
11 My child, do not despise discipline from the Lord,[t]
and do not loathe[u] his rebuke.
12 For the Lord disciplines[v] those he loves,
just as a father[w] disciplines[x] the son in whom he delights.

Footnotes

  1. Proverbs 3:5 sn The word בְּטַח (betakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.
  2. Proverbs 3:5 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
  3. Proverbs 3:5 tn Heb “do not lean.” The verb שָׁעַן (shaʿan, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
  4. Proverbs 3:5 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
  5. Proverbs 3:6 tn Heb “know him.” The verb יָדַע (yadaʿ) includes the meanings “to know (a fact, idea, or person), to learn or realize (to come to know something), to experience (to come to know a circumstance), to acknowledge or care for (to act in a way consistent with a person’s station, whether authority or need). That knowing, or acknowledging, God means to obey him (live in a way consistent with his authority) is clear in negative formulations; those who do not know him do not obey (Exod 5:2; 1 Sam 2:12; Ps 79:6; Jer 4:22). Other passages emphasize knowing his characteristics, and not just his authority (Jer 9:23-24). The sage is calling for a life of trust and obedience in which the disciple sees the Lord in every event, submits to, and trusts him.
  6. Proverbs 3:6 tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.
  7. Proverbs 3:6 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.
  8. Proverbs 3:7 tn Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”
  9. Proverbs 3:7 sn The second colon clarifies the first. If one fears the Lord and turns away from evil, then he is depending on the Lord and not wise in his own eyes. There is a higher source of wisdom than human insight.
  10. Proverbs 3:8 tn Heb “it will be.” The form is Qal jussive of הָיָה (hayah) and is one of the rare uses of the volitive to express purpose or result, even though there is no vav prefixed to it. This indicates that v. 8 is the outcome of v. 7. If a person trusts in the Lord and fears him (vv. 5-7), God will bless him (v. 8).
  11. Proverbs 3:8 tc Heb “your navel” (cf. KJV, ASV). MT reads שָׁרֶּךָ (sharrekha, “your navel”) which functions as a synecdoche of part (= navel) for the whole (= body), meaning “your body” (BDB 1057 s.v. שׂר). The geminate noun שֹׂר (sor, “navel; navel-string [= umbilical cord]”) occurs only two other times in OT (Ezek 16:4; Song 7:3). The LXX reads τῷ σώματί σου (tō sōmati sou, “your body”). So the BHS editors suggest emending MT to the more commonly used terms בְּשָׂרֶךָ (besarekha, “your flesh”) or שְׁאֵרֶךָ (sheʾerekha, “your body”). But this kind of emendation runs counter to the canons of textual criticism; normally the more difficult reading or rarer term is preferred as original rather than a smooth reading or common term. Since “navel” occurs only twice elsewhere, it is difficult to imagine that it would have been confused for these two more common terms and that a scribe would mistakenly write “your navel” instead. If MT “your navel” is a synecdoche for “your body,” the LXX is not pointing to a different textual tradition but is merely interpreting MT accordingly. In similar fashion, the English versions which read “your body” are not rejecting the MT reading; they are merely interpreting the term as a figure (synecdoche) for “your body.”
  12. Proverbs 3:8 tn Heb “drink.” The noun שִׁקּוּי (shiqquy, “drink”) is a figure: metonymy of cause (= drink) for the effect (= refreshment); see BDB 1052 s.v. Just as a drink of water would bring physical refreshment to one’s body, trusting in God and turning away from evil will bring emotional refreshment to one’s soul.
  13. Proverbs 3:8 tn Heb “your bones.” The term עַצְמוֹתֶיךָ (ʿatsmotekha, “your bones”) functions as a synecdoche of part (= bones) for the whole person (= physical and moral aspects); cf. Pss 6:3; 35:10; Prov 3:8; 14:30; 15:30; 16:24; Isa 66:14 and BDB 782 s.v. עֶצֶם 1.d. Scripture often uses the body to describe the inner person (A. R. Johnson, The Vitality of the Individual in the Thought of Ancient Israel, 67-8).
  14. Proverbs 3:9 tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).
  15. Proverbs 3:9 tn Heb “produce.” The noun תְּבוּאָה (tevuʾah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites—not just farmers—were expected to give the best portion (= firstfruits) of their income to the Lord.
  16. Proverbs 3:10 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (savaʿ, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”tc The LXX reads “grain,” implying שֶׁבֶר (shever, “grain) instead of שָׂבָע (savaʿ, “plenty”), but the ideas are similar.
  17. Proverbs 3:10 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).
  18. Proverbs 3:10 tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).
  19. Proverbs 3:10 tn The word תִּרוֹשׁ (tirosh) appears to be a loanword that refers to unfermented grape juice or sometimes to fresh wine (HALOT 1727-28).sn Most of the economy of ancient Israel was agricultural. The Lord commanded that Israel give the firstfruits of the land (e.g. Deut 26:1-3) and promised to bless Israel with the produce of the land when she would obey God (e.g. Deut 28:1-13).
  20. Proverbs 3:11 tn Heb “the discipline of the Lord.” Or “instruction,” see the note at 1:2.
  21. Proverbs 3:11 tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.
  22. Proverbs 3:12 tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the Lord is a sign of membership in the covenant community (i.e., sonship).
  23. Proverbs 3:12 tc MT reads וּכְאָב (ukheʾav, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (veyakhʾiv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
  24. Proverbs 3:12 tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
Acts 7:44-56

44 Our ancestors[a] had the tabernacle[b] of testimony in the wilderness,[c] just as God[d] who spoke to Moses ordered him[e] to make it according to the design he had seen. 45 Our[f] ancestors[g] received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors,[h] until the time[i] of David. 46 He[j] found favor[k] with[l] God and asked that he could[m] find a dwelling place[n] for the house[o] of Jacob. 47 But Solomon built a house[p] for him. 48 Yet the Most High[q] does not live in houses made by human hands,[r] as the prophet says,

49 ‘Heaven is my throne,
and earth is the footstool for my feet.
What kind of house will you build for me, says the Lord,
or what is my resting place?[s]
50 Did my hand[t] not make all these things?’[u]

51 “You stubborn[v] people, with uncircumcised[w] hearts and ears![x] You are always resisting the Holy Spirit, like your ancestors[y] did! 52 Which of the prophets did your ancestors[z] not persecute?[aa] They[ab] killed those who foretold long ago the coming of the Righteous One,[ac] whose betrayers and murderers you have now become![ad] 53 You[ae] received the law by decrees given by angels,[af] but you did not obey[ag] it.”

Stephen is Killed

54 When they heard these things, they became furious[ah] and ground their teeth[ai] at him. 55 But Stephen,[aj] full[ak] of the Holy Spirit, looked intently[al] toward heaven and saw the glory of God, and Jesus standing[am] at the right hand of God. 56 “Look!” he said.[an] “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Footnotes

  1. Acts 7:44 tn Or “forefathers”; Grk “fathers.”
  2. Acts 7:44 tn Or “tent.”sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.
  3. Acts 7:44 tn Or “desert.”
  4. Acts 7:44 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
  5. Acts 7:44 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
  6. Acts 7:45 tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  7. Acts 7:45 tn Or “forefathers”; Grk “fathers.”
  8. Acts 7:45 tn Or “forefathers”; Grk “fathers.”sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.
  9. Acts 7:45 tn Grk “In those days.”
  10. Acts 7:46 tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.
  11. Acts 7:46 tn Or “grace.”
  12. Acts 7:46 tn Grk “before,” “in the presence of.”
  13. Acts 7:46 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (heurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).
  14. Acts 7:46 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
  15. Acts 7:46 tc Some mss read θεῷ (theō, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א2 A C E Ψ 33 1739 M lat sy co. The more difficult οἴκῳ (oikō, “house”) is supported by P74 א* B D H 049. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech—Acts vii.2-53, ” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)
  16. Acts 7:47 sn See 1 Kgs 8:1-21.
  17. Acts 7:48 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
  18. Acts 7:48 sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).
  19. Acts 7:49 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
  20. Acts 7:50 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
  21. Acts 7:50 tn The question in Greek introduced with οὐχί (ouchi) expects a positive reply.sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?
  22. Acts 7:51 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
  23. Acts 7:51 tn The term ἀπερίτμητοι (aperitmētoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
  24. Acts 7:51 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
  25. Acts 7:51 tn Or “forefathers”; Grk “fathers.”
  26. Acts 7:52 tn Or “forefathers”; Grk “fathers.”
  27. Acts 7:52 sn Which…persecute. The rhetorical question suggests they persecuted them all.
  28. Acts 7:52 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  29. Acts 7:52 sn The Righteous One is a reference to Jesus Christ.
  30. Acts 7:52 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
  31. Acts 7:53 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
  32. Acts 7:53 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.
  33. Acts 7:53 tn The Greek word φυλάσσω (phulassō, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
  34. Acts 7:54 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
  35. Acts 7:54 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
  36. Acts 7:55 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
  37. Acts 7:55 tn Grk “being full,” but the participle ὑπάρχων (huparchōn) has not been translated since it would be redundant in English.
  38. Acts 7:55 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
  39. Acts 7:55 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
  40. Acts 7:56 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
New English Translation (NET)

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