使徒行传第7章

《圣经》使徒行传-第7章

徒7:1 大祭司就说：‘这些事果然有吗？’

†[吕]大祭司说：“果真有这些事么？”

†[思]大司祭遂问说：“真是这样吗？”

†[当代]“这是真的吗？”大祭司问。

†[新译]大祭司说：“真有这些事吗？”

†[Wlb]大祭司曰、斯事然乎、

†[Xdv]大祭司问司提反：“果真有这样的事吗？”

†[Kjv]Then said the high priest, Are these things so?

†[Nkjv]Then the high priest said, "Are these things so?"

†[BBE]Then the high priest said, Are these things true?

†[GNT] The High Priest asked Stephen, "Is this true?"

†[NIV]Then the high priest asked him, "Are these charges true?"

本会注释　　这些事果然有吗？大祭司的提问打断了旁观者的惊讶。他们正在观看司提反的面容。但这是正式审讯常规的开头语，与对耶稣的提问相似（太26:62）。他要被告为自己的有罪或无罪作辩护。于是司提反开始辩护。

徒7:2 司提反说：“诸位父兄请听！当日我们的祖宗亚伯拉罕在美索不达米亚还未住哈兰的时候，荣耀的上帝向他显现， (串)徒22:1|创24:10徒2:9|创11:31;12:4,5|诗29:3

†[吕]司提反说：“同人，弟兄父兄们，请听。我们的先祖亚伯拉罕在米所波大米、还没住在喀兰的时候、荣耀之上帝向他显现，

†[思]斯德望答说：“诸位仁人弟兄，诸位父老，请听！当我们的祖先亚巴郎还在美索不达米亚，还未住在哈兰以前，荣耀的天主曾显现给他，

†[当代]司提反说：“各位父老兄长，请听我说。当日我们的祖先亚伯拉罕，在美索不达米亚平原，还未迁到哈兰城居住时，荣耀的上帝就向他显现说：

†[新译]司提反说：“各位父老兄弟请听！我们的祖宗亚伯拉罕，在美索不达米亚，还没有住在哈兰的时候，荣耀的　神向他显现，

†[Wlb]司提反曰、诸父兄弟听之、我祖亚伯拉罕、在米所波大米、未居哈兰时、有荣之上帝见于彼、

†[Xdv]司提反回答：“诸位父老弟兄们，请听！当我们的先祖亚伯拉罕住在美索不达米亚，还没有移居哈兰的时候，荣耀的上帝向他显现，

†[Kjv]And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,

†[Nkjv]And he said, "Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran,

†[BBE]And he said, My brothers and fathers, give hearing. The God of glory came to our father Abraham, when he was in Mesopotamia, before he was living in Haran,

†[GNT] Stephen answered, "Brothers and fathers, listen to me! Before our ancestor Abraham had gone to live in Haran, the God of glory appeared to him in Mesopotamia

†[NIV]To this he replied: "Brothers and fathers, listen to me! The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he lived in Haran.

本会注释　　司提反说。司提反的回答是信心的宣告和对指控者的控诉。见本章补充注释一。
　　诸位父兄。司提反的称呼十分严肃，但比彼得更加亲热（参徒4:8）。控告称呼犹太领袖为弟兄，对长者表示尊重。保罗曾站在营楼的台阶上，用同样的称呼对群众说话（徒22:1）。
　　美索不达米亚。直译是“在河之间”，即底格里斯河和幼发拉底河之间的国家（参@创24:10@注释）。司提反似乎是指美索不达米亚的南部地区，波斯湾以北。亚伯拉罕的本家在“迦勒底的吾珥”（创11:31；见徒7:4），“在大河的那边”（书24:2,3），即幼发拉底河的那一边。吾珥城的位置还没有确定。
　　哈兰。见@创11:31@注释。司提反似乎要把美索不达米亚同哈兰分开，但实际上哈兰城在美索不达米亚的西北部。
　　荣耀的上帝。就是上帝在云柱，火柱以及施恩座的荣光向以色列人显现（出13:21,22；出40:34,35）。上帝的荣耀就是祂的品格（见@出34:6@注释），引人注目地表现在耶稣基督的生活和工作中（见@赛40:5@；@约1:14@注释；参雅2:1）。“荣耀的上帝”成了司提反智慧的开头语。它驳斥了亵渎的指控，为有关犹太人自称敬畏之上帝的新观念预备了道路。
　　显现。说明在圣殿未造之前，上帝就已显示自己。祂除了吩咐亚伯拉罕离开本地和亲族创12:1-3；15:7）之外，《创世记》列举了祂五次向他显现（创12:1-3；15:7）：那就是发出应许（创12:7），立约（创13:14-17），确立圣约（创15），立割礼的约（创17:10）和在幔利重申圣约之时（创18:1）。

徒7:3 对他说：‘你要离开本地和亲族，往我所要指示你的地方去。’ (串)创12:1

†[吕]对他说：‘你要从你本地你亲族中出来，到我所要指示你的地方去。’

†[思]向他说：‘你要离开你的故乡和你的家族，往我所指示你的地方去！’

†[当代]‘离开你的家乡和亲属，到我要指示你去的地方。’

†[新译]对他说：‘你要离开本地本族，到我指示你的地方去。’

†[Wlb]谓之曰、出故土、去亲族、至吾将示尔之地、

†[Xdv]对他说：‘你要离开你的故乡和亲族，到我所要指示你去的地方。’

†[Kjv]And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.

†[Nkjv]and said to him, "Get out of your country and from your relatives, and come to a land that I will show you.'

†[BBE]And said to him, Go out of your land, and away from your family, and come into the land to which I will be your guide.

†[GNT] and said to him, "Leave your family and country and go to the land that I will show you.'

†[NIV]`Leave your country and your people,' God said, `and go to the land I will show you.'

本会注释　　离开本地和亲族。司提反引用创12:1，但省略了“父家”，大概是因为他用这句话指亚伯拉罕离开吾珥的父家，《创世记》则是指有离开哈兰的亲友。

徒7:4 他就离开迦勒底人之地，住在哈兰。他父亲死了以后，上帝使他从那里搬到你们现在所住之地。 (串)创15:7尼9:7|创11:32|创12:4,5

†[吕]亚伯拉罕就从迦勒底人的地方出来，住在喀兰。从那里，他父亲死了以后，上帝就把他搬到你们现今所住的这个地方来。

†[思]那时，他遂离开了加色丁人的地方，住在哈兰；他父亲死后，天主又叫他从那迁移，来到你们现今所住的地方。

†[当代]“亚伯拉罕就离开迦勒底地，寄居哈兰。他丧父之后，上帝又领他来现在你们所居之地，

†[新译]他就离开迦勒底人的地方，住在哈兰。他父亲死后，　神又叫他从那里迁到你们现在所住的地方。

†[Wlb]遂出迦勒底地、居于哈兰、其父死后、上帝自彼徙之至此、即尔今所居者、

†[Xdv]于是亚伯拉罕离开了迦勒底人的地方，去住在哈兰。他父亲死了以后，上帝把他迁移到本地来，就是你们现在所住的地方。

†[Kjv]Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.

†[Nkjv]Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell.

†[BBE]Then he came out of the land of the Chaldaeans, and went into Haran; and from there, when his father was dead, he was guided by God into this land, where you are living now:

†[GNT] And so he left his country and went to live in Haran. After Abraham's father died, God made him move to this land where you now live.

†[NIV]So he left the land of the Chaldeans and settled in Haran. After the death of his father, God sent him to this land where you are now living.

怀爱伦注释　　（出2:11；徒7:22）训练两种上将（将军）的职位──摩西乃是具有才智的人，他按照上帝的旨意获得了适宜于伟大之工作的机会，他完全受了如一个将军的教育。当他去迎战敌军的时候，他都是很成功的；而且当他从战事回来时，全体军兵都发出赞美他的歌声，尽管如此，他乃是忠诚地记住上帝的旨意就是藉着他来拯救以色列子民的。（《青年导报》1903.1.39）
本会注释　　迦勒底人之地。大致在巴比伦（见@创10:22@注释）。
　　他父亲死了以后。关于这段话与创11:26,32；12:1的联系，见@创11:26@注释。他拉死时205岁；当时亚伯拉罕76岁。
　　上帝使他搬到你们现在所住之地。把主语的变化（参徒6:6）视为出自讲话的人比出自作者更加自然。这说明本章是司提反的原话。

徒7:5 在这地方，上帝并没有给他产业，连立足之地也没有给他；但应许要将这地赐给他和他的后裔为业；那时他还没有儿子。 (串)申2:5|来11:8,9|创12:7;13:15;17:8;26:3;48:4|创15:3

†[吕]在这里，上帝并没有给他产业，连立足之地也没有给；只应许将这地给他、和他以后的苗裔为基业，虽则那时他没有孩子！

†[思]在此地天主并没有赐给他产业，连脚掌那么大的地方也没有给，却应许了把此地赐给他和他以后的子孙做产业，虽然当时他还没有儿子。

†[当代]但没有给他任何产业，甚至立足之地也没有。那时候，亚伯拉罕膝下犹虚，上帝却向他许诺，要把这地赐给他和他的后代。

†[新译]在这里　神并没有赐他产业，连立足之地也没有。但　神应许把这地赐给他和他的后裔为业，虽然那时他还没有儿子。

†[Wlb]然未尝赐之以业、即立足之地亦无之、其时彼尚无子、而上帝许以斯地赐之为业、爰及其裔、

†[Xdv]当时上帝并没有给亚伯拉罕什么产业，连立足地也没有；但是上帝应许要把这土地赐给他，作为他和他后代的产业，虽然那时候他还没有儿子。

†[Kjv]And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.

†[Nkjv]And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, He promised to give it to him for a possession, and to his descendants after him.

†[BBE]And God gave him no heritage in it, not even enough to put his foot on: but he gave him an undertaking that he would give it to him and to his children after him, though he had no child at that time.

†[GNT] God did not then give Abraham any part of it as his own, not even a square foot of ground, but God promised to give it to him, and that it would belong to him and to his descendants. At the time God made this promise, Abraham had no children.

†[NIV]He gave him no inheritance here, not even a foot of ground. But God promised him that he and his descendants after him would possess the land, even though at that time Abraham had no child.

本会注释　　没有给他产业。这可以从亚伯拉罕购买麦比拉的墓地一事中得到证实（创23章），因为他没有祖传的墓地。他如果有产业的话，就不必购买墓地了。他利用了迦南中部和南部大片空闲的牧地，喂养自己大群的牛羊，但是这些土地并不专门属于他，当然不能算他的产业。
　　立足之地。直译是“没有一点立足之地”。
　　但应许。见创12:7；13:15,16。
　　为业。或“拥有”。
　　还没有儿子。亚伯拉罕75岁离开哈兰（创12:4），100岁才生以撒（创21:5）。

徒7:6 上帝说：‘他的后裔必寄居外邦，那里的人要叫他们作奴仆，苦待他们四百年。’ (串)创15:13,14出2:22|出12:40加3:17

†[吕]上帝这样说：他的后裔将来必在外人之地做侨民，那里的人必驱使他们做奴隶，给苦害了四百年。

†[思]天主还这样说过：‘他的子孙要侨居异地，人要奴役虐待他们，共四百年之久。’

†[当代]“上帝又说：‘你的子孙要在外地寄居，被人奴役四百年。

†[新译]　神就这样说：‘你的后裔必在外地寄居，人要奴役、虐待他们四百年。’

†[Wlb]且谓其裔将旅于异地、人将奴之、虐待之历四百年、

†[Xdv]上帝对他这样说：‘你的后代要寄居外国，在那里作奴隶，受虐待四百年。

†[Kjv]And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years.

†[Nkjv]But God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them four hundred years.

†[BBE]And God said that his seed would be living in a strange land, and that they would make them servants, and be cruel to them for four hundred years.

†[GNT] This is what God said to him: "Your descendants will live in a foreign country, where they will be slaves and will be badly treated for four hundred years.

†[NIV]God spoke to him in this way: `Your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years.

本会注释　　上帝说。见七十士译本的创15:13,14。
　　寄居外邦。指迦南和埃及（见@创15:13@注释）。
　　四百年。见@创15:13@；@出12:40@注释。

徒7:7 上帝又说：‘使他们作奴仆的那国，我要惩罚。以后他们要出来，在这地方事奉我。’ (串)耶25:12;30:20|出3:12

†[吕]上帝说：‘但是他们做奴隶去服事的那一国，我必判罚；事后他们必出来，在这地方事奉我。’

†[思]天主还说：‘我要惩治那奴役他们的异民。此后，他们要出来，要在这地方恭敬我。’

†[当代]后来我却会惩罚那个国家，他们要重回此地，在这地敬奉我。’

†[新译]　神又说：‘奴役他们的那个国家，我要亲自惩罚。以后，他们要出来，在这地方事奉我。’

†[Wlb]上帝又曰、奴之之国、吾必刑之、厥后彼将出、事吾于兹土、予以割礼之约、

†[Xdv]但是，我要惩罚奴役他们的那一国。以后他们要离开那地方，在这里敬拜我。’

†[Kjv]And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.

†[Nkjv]"And the nation to whom they will be in bondage I will judge,' said God, "and after that they shall come out and serve Me in this place.'

†[BBE]And I will be the judge, said God, of that nation which made them servants: and after that, they will come out and give me worship in this place.

†[GNT] But I will pass judgment on the people that they will serve, and afterward your descendants will come out of that country and will worship me in this place.'

†[NIV]But I will punish the nation they serve as slaves,' God said, `and afterward they will come out of that country and worship me in this place.'

本会注释　　他们要出来。司提反通过意译的方法，把对亚伯拉罕的应许与给摩西的应许（出3:12）结合起来。

徒7:8 上帝又赐他割礼的约。于是亚伯拉罕生了以撒，第八日给他行了割礼。以撒生雅各，雅各生十二位先祖。 (串)创17:9-14|创21:2-4|路1:59|创25:26|创29:31-35;30:5-24;35:18,23-26

†[吕]上帝给了他割礼的约；这样，亚伯拉罕生了以撒，第八天就给他行割礼；以撒生雅各，雅各生了十二位族长。

†[思]天主又赐给了他割损的盟约；这样，他生了依撒格后，第八天，给他行了割损礼。以后，依撒格生了雅各伯，雅各伯生了十二位宗祖。

†[当代]“上帝又叫他以‘割礼’作为与祂立约的凭据。所以亚伯拉罕在以撒生下后的第八天，就给他行割礼。以撒后来生雅各。这位雅各就是以色列十二位祖先的父亲。”

†[新译]　神也赐他割礼为约。这样，亚伯拉罕生了以撒，第八天就给他行了割礼。后来，以撒生雅各，雅各生了十二位祖先。

†[Wlb]于是亚伯拉罕生以撒、八日行割、以撒生雅各、雅各生十二祖、

†[Xdv]于是上帝和亚伯拉罕立约，以割礼为记号。所以，亚伯拉罕在以撒出生后第八天给他行割礼；照样以撒给雅各行割礼，雅各给十二个族长行割礼。

†[Kjv]And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.

†[Nkjv]Then He gave him the covenant of circumcision; and so Abraham begot Isaac and circumcised him on the eighth day; and Isaac begot Jacob, and Jacob begot the twelve patriarchs.

†[BBE]And he made with him the agreement of which circumcision was the sign. And so Abraham had a son, Isaac, and gave him circumcision on the eighth day; and Isaac had a son, Jacob, and Jacob was the father of the twelve heads of the families of Israel.

†[GNT] Then God gave to Abraham the ceremony of circumcision as a sign of the covenant. So Abraham circumcised Isaac a week after he was born; Isaac circumcised his son Jacob, and Jacob circumcised his twelve sons, the famous ancestors of our race.

†[NIV]Then he gave Abraham the covenant of circumcision. And Abraham became the father of Isaac and circumcised him eight days after his birth. Later Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.

本会注释　　割礼。这个约以割礼为标志（见@创17:10-14@注释）。
　　生了以撒。以撒的出生是客观的证据，证明上帝确实要实现祂与亚伯拉罕所立的约。亚伯拉罕为以撒施行割礼，继续履行自己圣约的职责。
　　先祖。见@徒2:29@注释。这里指雅各的十二个儿子，他们每一位都是一个支派的创始人。

徒7:9 先祖嫉妒约瑟，把他卖到埃及去；上帝却与他同在， (串)创37:11|创37:28;45:4诗105:17|创39:2,21,23

†[吕]“族长妒忌约瑟，给卖到埃及；上帝却与他同在，

†[思]宗祖们嫉妒若瑟，把他卖到埃及，天主却同他在一起，

†[当代]“雅各的儿子们嫉妒幼弟约瑟，把他卖到埃及去。但上帝一直眷顾著他，

†[新译]“祖先妒忌约瑟，把他卖到埃及去，然而　神与他同在，

†[Wlb]诸祖妒约瑟、鬻之于埃及、而上帝偕之、

†[Xdv]“族长们嫉妒约瑟，把他卖到埃及去。但是上帝跟他同在，

†[Kjv]And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,

†[Nkjv]"And the patriarchs, becoming envious, sold Joseph into Egypt. But God was with him

†[BBE]And the brothers, moved with envy against Joseph, gave him to the Egyptians for money: but God was with him,

†[GNT] "Jacob's sons became jealous of their brother Joseph and sold him to be a slave in Egypt. But God was with him

†[NIV]Because the patriarchs were jealous of Joseph, they sold him as a slave into Egypt. But God was with him

本会注释　　嫉妒约瑟。这里说约瑟的哥哥们“恨他”（创37:4,5），并“嫉妒他”（第11节）。这是司提反申诉中的第一步，说明上帝的使者总是遭到希伯来民族当时代表的反对。
　　把他卖到埃及去。事实上约瑟是被卖给米甸人和以实玛利人的（创37:25,28）。但由于最后他是在埃及为奴，所以没有必要挑剔司提反的说法。约瑟自己曾经对他的哥哥们说过：“你们把我卖到这里”（创45:5）。
　　上帝却。或“而上帝”。反映了创39:2,21,23的记载。上帝的临格是不受限制的，因为即使在异教的埃及，上帝也与约瑟同在。回忆这段史实一定给试炼中的司提反带来安慰。

徒7:10 救他脱离一切苦难，又使他在埃及王法老面前得恩典，有智慧。法老就派他作埃及国的宰相兼管全家。 (串)创41:40诗105:21

†[吕]救拔他脱离他一切的苦难，赐给他在埃及王法老面前受优待又有智慧。法老设立他做宰相管理埃及和法老全家。

†[思]救他脱离了一切磨难，并在埃及王法郎面前使他得宠，有智慧，法郎就派他总理埃及和王家事务。

†[当代]救他脱离一切危难；又赐他过人的智慧，使他在埃及王面前得宠，官拜宰相，治理全国，连王室的事也由他管理。

†[新译]救他脱离一切苦难，使他在埃及王法老面前，有智慧、得恩宠。法老立他为首相，管理埃及和法老的全家。

†[Wlb]拯出诸难、予之恩宠智慧于埃及王法老前、法老立之为埃及家宰、兼司家政、

†[Xdv]救他脱离了一切的灾难。当他站在埃及王法老面前的时候，上帝赐给他风度和智慧。法老立他为国家的首相和王室的总管。

†[Kjv]And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.

†[Nkjv]and delivered him out of all his troubles, and gave him favor and wisdom in the presence of Pharaoh, king of Egypt; and he made him governor over Egypt and all his house.

†[BBE]And made him free from all his troubles, and gave him wisdom and the approval of Pharaoh, king of Egypt, who made him ruler over Egypt and all his house.

†[GNT] and brought him safely through all his troubles. When Joseph appeared before the king of Egypt, God gave him a pleasing manner and wisdom, and the king made Joseph governor over the country and the royal household.

†[NIV]and rescued him from all his troubles. He gave Joseph wisdom and enabled him to gain the goodwill of Pharaoh king of Egypt; so he made him ruler over Egypt and all his palace.

本会注释　　救他。exaireō，“拔出”、“选出”、“营救”。约瑟并不是从埃及被拯救出来，而是脱离了他在埃及的苦难。上帝就这样拯救了祂的子民。祂赐给他们力量战胜困难和灾祸。
　　宰相。见创41:38-45。

徒7:11 后来埃及和迦南全地遭遇饥荒，大受艰难，我们的祖宗就绝了粮。 (串)创41:54-57;42:5诗105:16

†[吕]当时全埃及和迦南来了饥荒和大艰难的事；我们的祖宗找不着粮草。

†[思]后来在全埃及和客纳罕发生了馑和大难，我们的祖先找不到食物。

†[当代]后来，埃及和迦南全境大闹饥荒，哀鸿遍野，苦不堪言。我们的祖先也找不到粮食，渐渐陷入绝境。

†[新译]后来埃及和迦南全地遭遇饥荒、大灾难，我们的祖先找不到粮食。

†[Wlb]适埃及迦南遍地饥荒、苦甚、我祖绝粮、

†[Xdv]不久，埃及和迦南全境有严重的饥荒，造成很大的灾害；我们的祖先绝了粮。

†[Kjv]Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.

†[Nkjv]Now a famine and great trouble came over all the land of Egypt and Canaan, and our fathers found no sustenance.

†[BBE]Now there was no food to be had in all Egypt and Canaan, and there was great trouble: and our fathers were not able to get food.

†[GNT] Then there was a famine all over Egypt and Canaan, which caused much suffering. Our ancestors could not find any food,

†[NIV]Then a famine struck all Egypt and Canaan, bringing great suffering, and our fathers could not find food.

本会注释　　绝了粮。“粮”这个词常常表示牲畜的“饲料”（见七十士译本创24:25,32）。但不只是牲畜的食物受到饥荒的影响，因此该词是兼指人畜的食物。

徒7:12 雅各听见在埃及有粮，就打发我们的祖宗初次往那里去。 (串)创42:1-3

†[吕]雅各听说在埃及有粮，就差遣我们的祖宗出去，这是第一次；

†[思]雅各伯听说在埃及有粮食，就打发了我们的祖先去，这是第一次。

†[当代]“雅各听说埃及还有余粮，就派儿子们到那里去买粮。

†[新译]雅各听见埃及有谷粮，就派我们的祖先去，这是第一次。

†[Wlb]雅各闻埃及有谷、先遣我祖、

†[Xdv]雅各听见了埃及有食粮，便差遣他的儿子们，就是我们的祖先，到那里去；这是第一次。

†[Kjv]But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

†[Nkjv]But when Jacob heard that there was grain in Egypt, he sent out our fathers first.

†[BBE]But Jacob, hearing that there was grain in Egypt, sent out our fathers the first time.

†[GNT] and when Jacob heard that there was grain in Egypt, he sent his sons, our ancestors, on their first visit there.

†[NIV]When Jacob heard that there was grain in Egypt, he sent our fathers on their first visit.

本会注释　　粮。sitia，“食物”、“粮食”。“谷物”或一种小硬粒作物，如小麦，希腊文为sitos。这不是北美的玉米。
　　我们的祖宗。指雅各第一次派往埃及的十个儿子（创42:1-3）。司提反既然不只是阐述历史的进程，他就是在试图说明那些苦待约瑟的人竟来仰赖他智慧的丰硕成果。照样，司提反时代的犹太人要想得到属灵的粮食，就必须要求助于他们所苦害的耶稣基督。

徒7:13 第二次约瑟与弟兄们相认，他的亲族也被法老知道了。 (串)创45:1-4|创45:16

†[吕]第二次约瑟让弟兄们相认，约瑟的家族就让法老知道了。

†[思]第二次，若瑟被他的兄弟们认出来了。法郎也明悉了若瑟的亲族。

†[当代]他们第二次去的时候，约瑟才让兄长们认出自己，并且领他们谒见埃及王。

†[新译]第二次的时候，约瑟就向哥哥们表露自己的身世，法老才知道约瑟的家世。

†[Wlb]继而约瑟见认于兄弟、其族乃显于法老、

†[Xdv]第二次他们去的时候，约瑟和他的兄弟们相认；法老由此认识了约瑟的家族。

†[Kjv]And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.

†[Nkjv]And the second time Joseph was made known to his brothers, and Joseph's family became known to the Pharaoh.

†[BBE]And the second time his brothers had a meeting with Joseph, and Pharaoh had knowledge of Joseph's family.

†[GNT] On the second visit Joseph made himself known to his brothers, and the king of Egypt came to know about Joseph's family.

†[NIV]On their second visit, Joseph told his brothers who he was, and Pharaoh learned about Joseph's family.

本会注释　　第二次。见创45:1-4.
　　相认。在钦定本圣经中，“相认”和“知道”是同一个词。
　　亲族。genos，“民族”。约瑟没有想隐瞒他希伯来人的身份（创41:12），但在这场危机之前，知道的人并不多。如今法老知道了（创45:16）。

徒7:14 约瑟就打发弟兄请父亲雅各和全家七十五个人都来。 (串)创45:9,27|创46:27出1:5

†[吕]约瑟就差遣弟兄请父亲雅各和全家七十五个人都来。

†[思]若瑟遂打发人请自己的父亲和所有同族前来，共计七十五人。

†[当代]还请兄长们回去把父亲雅各，和全族七十五人都接到埃及来。

†[新译]约瑟就派人去把他父亲雅各和全家七十五人都接来。

†[Wlb]约瑟遣迎其父雅各、与全族七十五人来、

†[Xdv]约瑟派人去见他的父亲雅各，请他跟全家到埃及来；来的亲族一共有七十五人。

†[Kjv]Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.

†[Nkjv]Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people.

†[BBE]Then Joseph sent for Jacob his father and all his family, seventy-five persons.

†[GNT] So Joseph sent a message to his father Jacob, telling him and the whole family, seventy-five people in all, to come to Egypt.

†[NIV]After this, Joseph sent for his father Jacob and his whole family, seventy-five in all.

本会注释　　全家。suggeneia，“亲族”或“家庭”。该词还出现在第3节和路1:61中。
　　七十五个人。见@创47:26,27@注释。关于进入埃及的人数，犹太人有许多传统说法（见《塔木德》Baba Bathara 123a,123b，松奇诺版第511,512页）。

徒7:15 于是雅各下了埃及，后来他和我们的祖宗都死在那里； (串)创46:5诗105:23|创49:33出1:6

†[吕]于是雅各下了埃及，后来他和我们的祖宗都死在那里；

†[思]雅各伯下到了埃及，以后他和我们的祖先都死了；

†[当代]从此以后，雅各和儿孙就定居埃及，在那里终享天年。

†[新译]于是雅各下了埃及。后来他和我们祖先都死了，

†[Wlb]雅各遂下埃及、与我祖俱终焉、

†[Xdv]雅各南下到埃及；他和其它的祖先死在那里。

†[Kjv]So Jacob went down into Egypt, and died, he, and our fathers,

†[Nkjv]So Jacob went down to Egypt; and he died, he and our fathers.

†[BBE]And Jacob went down to Egypt, and came to his end there, and so did our fathers;

†[GNT] Then Jacob went to Egypt, where he and his sons died.

†[NIV]Then Jacob went down to Egypt, where he and our fathers died.

本会注释　　雅各下了埃及。从此希伯来人开始了离开应许之地，前往埃及寄居的215年（见@创15:13@；@出12:40@注释）。
　　死在那里。或“他自己死在那里”。有些解经家认为这是指约瑟，而不是雅各。

徒7:16 又被带到示剑，葬于亚伯拉罕在示剑用银子从哈抹子孙买来的坟墓里。 (串)创33:19书24:32

†[吕]后来就迁运到叙剑，安放于亚伯拉罕在叙剑用价银从哈抹的儿子购买过来的茔墓里。

†[思]后来他们被运到舍根，埋葬在亚巴郎用银价从哈摩尔的儿子在舍根所买的坟墓中。

†[当代]后来他们的遗体却被带回示剑，安葬在亚伯拉罕向哈抹子孙买来的墓地里。”

†[新译]运到示剑，埋葬在亚伯拉罕用银子向哈抹子孙买来的坟地里。

†[Wlb]乃舁至叙剑、葬于亚伯拉罕由哈抹子孙、以金所购之墓、

†[Xdv]他们的遗体被送到示剑，葬在亚伯拉罕用一笔钱向哈抹的子孙买来的墓穴里。

†[Kjv]And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

†[Nkjv]And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem.

†[BBE]And they were taken over to Shechem, and put to rest in the place which Abraham got for a price in silver from the sons of Hamor in Shechem.

†[GNT] Their bodies were taken to Shechem, where they were buried in the grave which Abraham had bought from the clan of Hamor for a sum of money.

†[NIV]Their bodies were brought back to Shechem and placed in the tomb that Abraham had bought from the sons of Hamor at Shechem for a certain sum of money.

本会注释　　被带到。除了记载约瑟的尸骨被带到示剑埋葬之外（创50:25；出13:19；书24:32），圣经再也没有记载先祖的尸体被带到迦南。约瑟弗斯说：“他们的尸体后来被他们的子孙（和后代）带到希伯伦，葬在了那里”（《犹太古代史》第二章.8.2 [199]；洛俄伯版第四册第251页）。一种古老的犹太人传统说法称出离埃及的以色列人把先祖的遗体带了出来。
　　示剑。见@创12:6@注释。
　　亚伯拉罕…买来。先祖亚伯拉罕购买的麦比拉洞，在幔利的东部，希伯伦的附近，是这类交易的唯一记录（见@创23:3-20@注释）。这里埋葬着亚伯拉罕、撒拉、以撒、利百加和利亚。然而示剑地区是亚伯拉罕进迦南后第一个落脚之地，在那里他曾筑过一座祭坛（创12:6,7）。可能他为此购买了这块地，但没有这次交易的记载。
　　雅各在示剑买了一块地，是唯一记录下来与哈抹的子孙所做的交易（创33:19）。这里曾筑过一座祭坛（创33:20），约瑟的遗体埋葬在这里，但是圣经没有记载他的兄弟也埋葬在这里（“我们的祖宗”，徒7:15）。公元四世纪的基督教作者哲罗姆说（第86封书信，本笃版），在他的时代，示剑发现了十二位先祖的坟墓。这与撒玛利亚人多世纪的传统说法一致，也符合司提反所了解、但我们今天不知道的信息。
　　以抹。希腊语是“以抹”。

徒7:17 “及至上帝应许亚伯拉罕的日期将到，以色列民在埃及兴盛众多， (串)本章5|出1:7,12诗105:24

†[吕]“当应许的时期、上帝向亚伯拉罕所公然应许的、将近实现的时候、人民在埃及兴盛加多，

†[思]天主向亚巴郎所应承的恩许的时期来近了，这民族在埃及就逐渐繁殖增多起来，

†[当代]“上帝应允亚伯拉罕子孙得解放的日子快到了，以色列人在埃及的人口不断增加。

†[新译]“　神给亚伯拉罕的应许快要实现的时候，以色列人在埃及人口繁盛增多；

†[Wlb]迨上帝许亚伯拉罕之期已近、民于埃及、滋生蕃衍、

†[Xdv]“上帝要向亚伯拉罕实行诺言的日子快到的时候，以色列族在埃及的人口已经增加很多。

†[Kjv]But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

†[Nkjv]"But when the time of the promise drew near which God had sworn to Abraham, the people grew and multiplied in Egypt

†[BBE]But when the time was near for putting into effect the undertaking which God had given to Abraham, the people were increasing in Egypt,

†[GNT] "When the time drew near for God to keep the promise he had made to Abraham, the number of our people in Egypt had grown much larger.

†[NIV]As the time drew near for God to fulfill his promise to Abraham, the number of our people in Egypt greatly increased.

本会注释　　及至。说明将要来到，而不是已经来到。
　　应许亚伯拉罕的日期。就是以色列人出埃及时应许实现的日期（见@创15:13,14@；@出12:40@注释；见《SDA圣经注释》卷一第188-195页）。“这些人都是存着信心死的，并没有得着所应许的，却从远处望见，且欢喜迎接”（来11:13）。
　　将到。或“临近”，与前面的“及至”一致。
　　兴盛众多。见@出1:7；12:37@注释。

徒7:18 直到有不晓得约瑟的新王兴起。 (串)出1:8

†[吕]直到另一个治理埃及、不认识约瑟的王、起来。

†[思]直到另一位不认识若瑟的君王起来统治埃及，

†[当代]到了一个对约瑟功绩毫无认识的新王登基时，

†[新译]但是，到了另一位不认识约瑟的君王兴起统治埃及的时候，

†[Wlb]至新王崛起、不识约瑟、

†[Xdv]后来有一个完全不认识约瑟的新王开始统治埃及。

†[Kjv]Till another king arose, which knew not Joseph.

†[Nkjv]till another king arose who did not know Joseph.

†[BBE]Till another king came to power, who had no knowledge of Joseph.

†[GNT] At last a king who did not know about Joseph began to rule in Egypt.

†[NIV]Then another king, who knew nothing about Joseph, became ruler of Egypt.

本会注释　　不晓得。或“不认识”。可能指新的统治者不知道约瑟对埃及的巨大贡献，或者他故意无视希伯来人（参“认识”在太7:23；25:12中的用法）。
　　新王兴起。有文本在后面有“治理埃及”。不只是一个新王，而是一个不同的王（见@出1:8@注释），对希伯来人肯定有不同的态度。

徒7:19 他用诡计待我们的宗族，苦害我们的祖宗，叫他们丢弃婴孩，使婴孩不能存活。 (串)出1:10诗105:25|出1:16,22

†[吕]这个王用诡计待我们的民族，苦害我们的祖宗，强令他们丢弃婴儿，不让存活。

†[思]他就用计谋压迫我们的亲族，虐待我们的祖先，叫他们抛弃自己的婴孩，不容生存。

†[当代]以色列人的地位一落千丈。这位新王要用毒计来对付以色列人，强令他们把婴孩抛弃，存心灭绝我们的种族。

†[新译]他就谋害我们的同胞，虐待我们的祖先，逼他们拋弃自己的婴孩，不容婴孩存活。

†[Wlb]乃阴谋我族、虐待我祖、命弃其婴、致不得生、

†[Xdv]这王用诡计剥削我们的同胞，虐待我们的祖先，强迫他们丢弃婴儿，不让他们活下去。

†[Kjv]The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.

†[Nkjv]This man dealt treacherously with our people, and oppressed our forefathers, making them expose their babies, so that they might not live.

†[BBE]He, having evil designs against our nation, was cruel to our fathers, and they were forced to put out their young children, so that they might not go on living.

†[GNT] He tricked our ancestors and was cruel to them, forcing them to put their babies out of their homes, so that they would die.

†[NIV]He dealt treacherously with our people and oppressed our forefathers by forcing them to throw out their newborn babies so that they would die.

本会注释　　用诡计。或“狡猾地”（见@出1:10@注释）。
　　苦害。“虐待”，约瑟弗斯（《犹太古代史》第二卷9.1 [203]）记载，埃及人利用以色列人挖水渠，并为尼罗河筑堤。
　　丢弃。指法老对所恨的希伯来人采取的做法（见@出1:22@注释）。

徒7:20 那时，摩西生下来，俊美非凡，在他父亲家里抚养了三个月。 (串)出2:2来11:23

†[吕]当那时机、摩西生下来了，俊美非凡、蒙上帝喜悦；就在父亲家里抚养了三个月；

†[思]就在那时期梅瑟诞生了，他为天主所喜爱；在父亲家中养育了叁个月。

†[当代]正在那时，摩西出生了。这孩子甚得上帝喜爱，而且长得俊美非凡。他们父母在家里偷偷抚养他三个月，最后还是没办法收藏，

†[新译]就在那时候，摩西出生了，他非常俊美，在父亲的家中抚养了三个月。

†[Wlb]时、摩西生而俊秀、育于父家三月、

†[Xdv]就在这时候摩西出生了；他长得非常可爱，在家里被抚养了三个月，

†[Kjv]In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:

†[Nkjv]At this time Moses was born, and was well pleasing to God; and he was brought up in his father's house for three months.

†[BBE]At which time Moses came to birth, and he was very beautiful; and he was kept for three months in his father's house:

†[GNT] It was at this time that Moses was born, a very beautiful child. He was cared for at home for three months,

†[NIV]At that time Moses was born, and he was no ordinary child. For three months he was cared for in his father's house.

本会注释　　那时。就是要丢弃希伯来婴孩的时候。
　　俊美非凡。直译是“美丽如上帝”（见@出2:2@注释）。约瑟弗斯（同上9.6 [231]）描述婴孩摩西非常俊美，令遇见的人刮目相看。

徒7:21 他被丢弃的时候，法老的女儿拾了去，养为自己的儿子。 (串)出2:3-10

†[吕]他被丢弃的时候、法老的女儿把他拾去，抚养归自己为儿子。

†[思]他被抛弃后，法郎的女儿却将他拾去，当自己的儿子养育。

†[当代]不得已把他抛弃在外边。幸而埃及王的女儿把他救起来，收为养子。

†[新译]他被拋弃的时候，法老的女儿把他拾起来，当作儿子抚养。

†[Wlb]弃时、法老之女、取而育为己子、

†[Xdv]到了他被丢弃时，法老的女儿收养了他，把他当作自己的儿子带大。

†[Kjv]And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.

†[Nkjv]But when he was set out, Pharaoh's daughter took him away and brought him up as her own son.

†[BBE]And when he was put out, Pharaoh's daughter took him and kept him as her son.

†[GNT] and when he was put out of his home, the king's daughter adopted him and brought him up as her own son.

†[NIV]When he was placed outside, Pharaoh's daughter took him and brought him up as her own son.

本会注释　　丢弃。摩西的母亲约基别遵守了埃及法老命令，同时也实行了自己的计划（见@出2:3@注释）。
　　拾了去。指摩西从尼罗河中被捞上来，更可能指摩西被法老的女儿收养。这个动词的词根意为“选择”，还用于腓1:22。下一句说明其意义。
　　养为自己的儿子。见@出2:5,10@注释。约瑟弗斯（同上第二章9.7 [232-237]）称，根据犹太人的传统说法，当时的法老没有儿子，摩西被选为继承人。

徒7:22 摩西学了埃及人一切的学问，说话行事都有才能。 (串)但1:4,17

†[吕]摩西在埃及人的各样学问上受了训练，说话行事都大有能力。

†[思]梅瑟学习了埃及人的各种智慧；他讲话辨事，都有才干。

†[当代]“摩西学会埃及人一切的学问，成了一个口齿伶俐，极有办事能力的人。

†[新译]摩西学尽了埃及人的一切学问，说话行事都有能力。

†[Wlb]摩西尽学埃及人之学术、言行兼优、

†[Xdv]他接受了埃及文化的熏陶，很有口才和办事的能力。

†[Kjv]And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

†[Nkjv]And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds.

†[BBE]And Moses was trained in all the wisdom of Egypt, and was great in his words and works.

†[GNT] He was taught all the wisdom of the Egyptians and became a great man in words and deeds.

†[NIV]Moses was educated in all the wisdom of the Egyptians and was powerful in speech and action.

本会注释　　学了。或“接受训练”，“接受教育”。《旧约》没有说明这一点，但可以从摩西与法老家族的关系中得到推定。
　　埃及人一切的学问。见@出2:11@；@王上4:30@注释。关于摩西头四十年的生活，有许多传说。斐罗（《摩西生平》第一章第五节）声称详细列举了摩西学习的课程。但圣经没有这方面的记载。
　　说话…有才能。这里主要指摩西这位伟大的领袖在埃及宫廷中的口才，与他下面的话并不矛盾：“主啊，我素日不是能言的人，……我本是拙口笨舌的”（见@出4:10@注释）。那是摩西在米甸寄居40年之后所说。
　　行事。圣经没有记载摩西当时所做的事，但这位后来如果能干的人，在早年如果没有显示出卓越的才华，那才怪了（见@出2:11@注释）。

徒7:23 “他将到四十岁，心中起意去看望他的弟兄以色列人； (串)出2:11,12

†[吕]“约四十岁的时候、他心中起意，要去看望看望他的同胞以色列人。

†[思]当他满了四十岁的时候，他心中起了看望自己的弟兄──以色列子民的愿望。

†[当代]快到四十岁那年，他忽然想去探望自己的同胞以色列人。

†[新译]“到了四十岁，他心中起了一个念头，要去看望自己的同胞以色列人。

†[Wlb]行年四十、眷念其兄弟以色列众子、而往视之、

†[Xdv]“摩西四十岁的时候，决心要考察以色列同胞的情况。

†[Kjv]And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.

†[Nkjv]"Now when he was forty years old, it came into his heart to visit his brethren, the children of Israel.

†[BBE]But when he was almost forty years old, it came into his heart to go and see his brothers, the children of Israel.

†[GNT] "When Moses was forty years old, he decided to find out how his fellow Israelites were being treated.

†[NIV]When Moses was forty years old, he decided to visit his fellow Israelites.

本会注释　　将到四十岁。《旧约》没有说摩西他这时的年龄。只说摩西奉命去见法老时是80岁（出7:7），120岁时去世（申34:7）。古代犹太的传统说法把摩西的一生分为三个四十年（《米德拉西拉巴》，创50:22，松奇诺版第1001页）。司提反也遵从这种分法：（1）四十年在埃及，（2）四十年在旷野牧羊，（3）四十年带领以色列人从埃及到了迦南的边界。
　　看望。episkeptomai，“拜访”，为了看看一个人的状况，“鉴察”（参出4:31；路7:16；雅1:27）。摩西决心帮助他的同胞（见@出2:11@注释）。

徒7:24 到了那里，见他们一个人受冤屈，就护庇他，为那受欺压的人报仇，打死了那埃及人。

†[吕]他看见一个人受欺负，就护庇他，为他受欺压的伸冤，击打了埃及人。

†[思]他看见一个人受欺压，就加以卫护，为受欺负的人报仇，打死了那个埃及人。

†[当代]到了他们那里，刚好看见一个埃及人正在欺负他的同胞，就抱打不平，杀了那个埃及人。

†[新译]当他看见有一个人受欺负，就去护卫，为那受屈的抱不平，打死了那个埃及人。

†[Wlb]见一人受枉、则护之、为屈抑者复仇、而击埃及人、

†[Xdv]有一次，他看见一个同胞受埃及人的欺负，就上前保护他，为他伸，把那埃及人杀了。

†[Kjv]And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:

†[Nkjv]And seeing one of them suffer wrong, he defended and avenged him who was oppressed, and struck down the Egyptian.

†[BBE]And seeing one of them being attacked, he went to his help and gave the Egyptian a death-blow:

†[GNT] He saw one of them being mistreated by an Egyptian, so he went to his help and took revenge on the Egyptian by killing him

†[NIV]He saw one of them being mistreated by an Egyptian, so he went to his defense and avenged him by killing the Egyptian.

本会注释　　受冤屈。被殴打（参出2:11）。
　　为受欺压的人报仇。报仇的工作要留给上帝来去做。
　　打死了那埃及人。见@出2:12@注释。

徒7:25 他以为弟兄必明白上帝是藉他的手搭救他们；他们却不明白。

†[吕]满以为弟兄们必能晓得上帝是要藉着他的手施拯救与他们；而他们却不晓得。

†[思]他以为自己的弟兄明白天主要藉他的手拯救他们，但他们却不明白。

†[当代]摩西满心以为同胞们一定会当他是上帝特派而来拯救他们的救星，可是却刚刚相反。

†[新译]他以为同胞们都必知道　神要借着他的手拯救他们，事实上他们却不知道。

†[Wlb]意兄弟必悟上帝藉其手救之、而彼不悟也、

†[Xdv]（他以为同胞会明白上帝要用他来解救他们，可是他们竟不明白。）

†[Kjv]For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.

†[Nkjv]For he supposed that his brethren would have understood that God would deliver them by his hand, but they did not understand.

†[BBE]And he was hoping that his brothers would see that God had sent him to be their saviour; but they did not see.

†[GNT] (He thought that his own people would understand that God was going to use him to set them free, but they did not understand.)

†[NIV]Moses thought that his own people would realize that God was using him to rescue them, but they did not.

本会注释　　他以为弟兄必明白。在他杀死埃及人的时候。他以为希伯来人会理解他的行为和动机。但他很快就失望了。这种对摩西心理的洞察不是来自《旧约》，可能是圣灵启示司提反的。司提反也可能在摩西和耶稣之间进行比较。他们都被自己想要帮助的人所拒绝。
　　藉他的手。摩西显然认为自己将要拯救以色列人，但他错误地以为工作的方法与埃及人通常用来实施自己权力的手段是一样的。
　　他们却不明白。这句话言简意赅，强调选民的愚钝。上帝的选民常常不开窍，没有预备好让上帝来施行拯救（参犹太人对基督的态度，约1:11）。

本会注释　　第七章补充注释
　　注一司提反的演讲有一些费解之处，如演讲的目的，题材，对事实的疑问。为了解答这些问题，应考虑以下事项：（1）这篇演讲是一个或更多听众转述给路加的，比如扫罗（保罗），或一位悔改的祭司（徒6:7），而不是按照三十年后路加写《使徒行述》时对这篇演讲内容和意义的理解。当然也要记住，上帝可能直接将演讲的内容启示路加（2）演讲没有结束，因为他的听众愤怒地扑上前去，将他拖到城外，用石头砸死了（3）司提反的演讲主要涉及历史，就象之前的彼得（徒2章）和以后的保罗那样（徒13；22；26），没有专门记录他的神学思想。司提反迄今所形成的神学观点，一定蕴涵在他所描绘的历史，和他敌人的指控中（4）司提反的讲论无疑是他们七位被按立之后所宣扬福音信息（徒6:7-10），以及司提反在讲希腊语的犹太人会堂里讲道（见第9节注释）的继续。因此他的辩护肯定对今日学者的分析与评价大有助（5）司提反演讲中的一些历史和解经难题，——比如亚伯拉罕等到他拉去世之后才离开哈兰（见徒7:4）；希伯来人总共七十五个人同约瑟在埃及（第14节））；亚伯拉罕在示剑购了一块地（第16节）；雅各葬在那块地里（第15,16节）；引用摩5:26,27时用“巴比伦”代替“大马士革”；所提到的一些异教神明的名字（徒7:43）──可以认为其部分或全部原因在于我们不了解司提反所知道的信息。
　　司提反的演讲有三个明显的目的：
　　1.向犹太公会表明他熟悉希伯来人的历史，为他的正统信仰提供依据，从而争取认可或调解分歧。
　　2.从历史上证明上帝如何设法引导希伯来人，以及希伯来人如何顽固地拒绝上帝藉着摩西的领导，拒绝众先知，以及久已预言的弥赛亚。
　　3.说明上帝为先祖和祂选民所定敬拜的性质和意义，以及必须认识到它与基督在上帝右边新开始之工作的关系。这可以被视为最重要，但说得最不清楚的目的。与此相关的有四件事：
　　a.当以司提反为主要传道者的七位执事开始公开服务的时候， “有许多祭司信从了这道”（徒6:7）。这样的结果，可能是因为司提反和其他执事在传道工作中的努力。
　　b.有人强烈指控司提反“说话糟践了圣所”，就是圣殿，以及反对“律法”和“规条”（徒6:13,14）。
　　c.司提反强调先祖亚伯拉罕的蒙召，和上帝对雅各和及其后代的看顾（徒7:2-17）；希伯来人在摩西的率领之下出离埃及（第18-36节）；摩西对旷野的教会为一位先知作见证（第37,38节）；希伯来人错误的崇拜和不圣洁的祭物（第39-43节）；遵照上帝指示摩西的样式建造的旷野帐幕（第44,45节）；所罗门的圣殿（第46,47节）；上帝不需要人手所造的殿（第48-50节）。这种对敬拜的强调说明司提反即将引入基督在天上服务的话题。
　　d.司提反的经历与七十个七的预言有公认的联系（但9:24-27）。七十个七开始于公元前457年，在最后一个七中，弥赛亚必被剪除，“一无所有”，地上象征性的献祭制度作为有效的调停方法要终止，这个结果也意味着地上祭司制度的结束。本注释接受主于公元31年钉十字架的观点（见《SDA圣经注释》卷五第251-265页），那是在“一七之半”。因此预言中的七十个七应该在公元34年结束。司提反的工作可以视为上帝在预言中的最后一个七、福音传给外邦人之前对祂选民的呼吁。故我们将司提反的殉道推定为公元34年，似乎是合乎情理的，因为他的死可以被看作为犹太民族最后拒绝福音。
　　司提反在这种背景下的演讲，是早期地上教会历史关键时期中的一个生动重要的插曲。
　　注二徒7:58所提到的青年人扫罗，在《新约》历史中起着非常重要的作用，因此从第一次提到他的名字的时候起，就必须予以密切关注。虽然他直接的生平细节十分缺乏，但间接的记录有助于我们在一定的程度上复原他早年的生活。
　　圣经除了间接地提到他的母亲（加1:15），和笼统地提到他的希伯来先辈之外（徒24:14；加1:14；提后1:3），没有提供扫罗身世的线索。从徒23:16可以看出，他不是独子，因为提到了“保罗的外甥”。可能扫罗的家人得知他成了基督徒之后，认为他背道了，就与他疏远，断绝了与他的一切关系（见腓3:8），提到这些事就令保罗伤心，但罗16:7可以理解为他的一些亲属是基督徒。
　　公元2世纪的一个传说，最先由哲罗姆所记录，说到扫罗的先辈原来住在加利利的基撒拉。据认为他们在大约公元前4世纪被掳到大数为奴。大数是小亚细亚基利家的首府。在那里，他们最终获得了自由，发达起来，成为罗马公民。后来出生了一个儿子，就是扫罗。
　　扫罗的人生是从大数（徒22:3）开始的。他出生第八天受割礼（腓3:5），并按当时的风俗起了名字（路1:59）。由于他属于便雅悯支派（罗11:1；腓3:5），他可能就按出身于该支派的以色列第一任国王的名字扫罗来命名。
　　扫罗从出生起就拥有某些令人羡慕的特权。他生为罗马公民（徒22:28）。在公元一世纪的时候，罗马公民的身份是难能可贵的。扫罗的家族可能声名显赫，比一般的家庭富裕。持这种公民身份的人有充分的理由自豪，并自然倾向于罗马帝国。另外，扫罗对于他所出生的卓越城市十分忠诚。他说自己是大数城的市民（徒21:39）。这意味着他不仅是那里的居民，而且拥有市民的一切权力。他享受这种特权可能是因为他的家庭对这个城市的贡献。
　　然而除了这些社会特权之外，扫罗还很重视他的民族和宗教继承权。他自豪地说，“我……是希伯来人所生的希伯来人”（见腓3:5；参林后11:22），他十分羡慕他祖先们的传统。这与他身为罗马公民和大数居民的自豪感是一样的。因为直到公元70年维斯帕西安取消了犹太人的法定权利之前，他们可以保留他们独特的国籍，即使在异教罗马的背景之下。除了引以为荣的宗教背景之外，扫罗还特别为自己的法利赛人身份自豪了。他“是法利赛人”，“教中（犹太教）最严紧的教门”（徒26:5；参徒23:6；腓3:5）。有些解经家认为，这种法利赛主义是继承了他的父亲，但也有可能是他在迦马列门下受教而成为法利赛人（参徒5:34）。
　　扫罗在早年，也许是十二岁的时候，被送到耶路撒冷（徒26:4），受教于著名的迦马列一世（徒22:3；见@徒5:34@注释）。他受训“在律法上完全”，“相信律法和先知书上一切所记载的”，而且“在犹太教中，比我本国许多同岁的人更有长进，为我祖宗的遗传更加热心”（徒22:3；24:14；加1:14）。与他的老师迦马列相比，他似乎更加狂热地支持自己的教派（参徒5:34注释）。这就为他后来残酷地迫害基督教奠下了基础（徒8:1,3；22:4,5；26:9-12）。在这样的背景下，扫罗进入了《使徒行传》的叙述（徒7:58）。作为犹太教最严格派别中的一名热心成员，在砸死司提反的事上，他扮演了一定的角色。他觉得司提反是一名犹太教的批评者。他的在场说明他一直在耶路撒冷。所以他应该十分清楚基督的工作和受死，以及后来使徒们越来越有力的见证。但由于他只提到了在大马士革的路上与耶稣超自然的接触（徒22:7,8；26:14,15；林前15:8），他以前可能没有见过耶稣的肉身。扫罗既是一名根深蒂固的基督教迫害者，他参与将第一位殉道者的死就不足为奇了。
　　在《使徒行传》的当中，扫罗改名为保罗，这一点引发了大量的讨论。徒13:9 说：“扫罗又名保罗”，而且给出了不同的译文，“扫罗，另外称为是保罗”。为什么当扫罗的名字从徒7:58 到徒13:9之间出现了18次之后，在这里又用保罗呢？在哲罗姆的时代，保罗又与塞浦路斯的总督塞奇·保罗斯联系起来。据说扫罗就是在这里改名为保罗，以纪念这位长官悔改相信基督教。这样的解释似乎不太合理，但是有充分的理由认定，扫罗早年不只有一个名字。
　　扫罗出生在多种语言的社会中。聚居的多民族讲着一种奇怪混杂的语言，但每一个族群都有自己的方言。在这上面是文明社会的通用语言希腊文（见《SDA圣经注释》卷五第103页）和罗马帝国的官方语言拉丁文。结果，许多人既会说他们自己的方言，也会说拉丁文和希腊文。因此他们中间的许多人不只有一个名字，或者同一个名字根据所用的语言和社会有不同的拼法。在另外的情况下，他们的不同名字彼此之间没有语言上的联系，即不是从一种语言译为另一种语言。扫罗的事可能经历以下的过程：他在受割礼时有了一个犹太人的名字扫罗，但由于他居住在外邦社会，他也有一个常用的拉丁文名字保罗。圣经中有许多两个名字的人：伯提沙撒—但以理，以斯帖—哈大沙，约翰—马可（参徒1:23；13:1；西4:11）。路加表明自己知道使徒的两个名字：扫罗和保罗。在徒13:9之前，他主要处在希伯来的背景下，所以用了他的希伯来名字扫罗。到了徒13:9，路加看到他要面对一位罗马长官，罗马长官自然会问他：“你叫什么名字？”“你家在那里？”。对于这样的问题，罗马公民自然不会回答说“我叫扫罗，是耶路撒冷的法利赛人”，而他一定回答说：“我叫保罗，是大数的罗马公民”。路加在这里显示了主人公的另一个名字是很恰当的，十分适合环境，无需多加解释。从此以后，路加除了三次回忆时用“扫罗”（徒22:7,13；26:14）之外，一直使用外邦名字“保罗”。这三次只是为了说明路加如何准确地转述了保罗的话。这是非常恰当的，因为保罗在《使徒行传》后半部的传道活动几乎都在非犹太人中间。保罗的名字就这样与他对外邦人的服务联系在一起。这一点可以从使徒在他的书信只用“保罗”的名字上得到最为有力的支持（罗1:1；林前1:12；林后10:1；加5:2；西4:18等）。
　　另一种解释也值得考虑。拉丁文中的paulus（相当于希腊语的pauros）意思是“小”，是描述保罗的身材。这种看法可以从写于公元160-180年的次经《使徒保罗和提克拉行传》中找到一些依据，尽管不十分可靠，但可能反映出这位大使徒外形真实的传统说法。相关的段落说他是“小个子，秃头，罗圈腿，体格健壮，眼眉相连，长长的鼻子，很是优雅。因为他有时像人，有时他的面貌犹如天使”（《尼西亚前期的教父》，第八册第487页）。但必须承认，这样解释的前提是，保罗的名字是后取的，因为在身体特征出现之前是不会取这个名字的。
　　不管扫罗另一个名字是怎么来的，它本身是罗马人的名字，也十分适合使徒将福音传到帝国首都的最终目的（参徒19:21；罗1:15）。再者，当路加进入《使徒行传》的主题时，他只使用使徒的罗马名字。
　　关于扫罗（或更为人所知的保罗）的暂定年表，见本卷注释第97-102页。

徒7:26 第二天，遇见两个以色列人争斗，就劝他们和睦，说：‘你们二位是弟兄，为什么彼此欺负呢？’ (串)出2:13

†[吕]第二天有两个以色列人在打架，他出现了；他想法子要使他们复好而和睦，就说：‘同人哪，你们是同胞，为什么相欺负呢？’

†[思]第二天，他看见他们打架，就劝他们和解说：同仁！你们原是弟兄，为什么彼此伤害呢？

†[当代]“第二天，他看见两个以色列人在打架，就上前劝解说：‘大家都是同胞，为什么互相殴打呢？’

†[新译]第二天，有人在打架，摩西就出面调解，说：‘你们是弟兄，为什么彼此欺负呢？’

†[Wlb]翌日、见其相鬬、欲使之复和、曰、尔乃兄弟、何相害耶、

†[Xdv]第二天，他看见两个以色列人在打架，想替他们调解，就说：‘你们是同胞，为什么自相伤害呢？’

†[Kjv]And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?

†[Nkjv]And the next day he appeared to two of them as they were fighting, and tried to reconcile them, saying, "Men, you are brethren; why do you wrong one another?'

†[BBE]And the day after, he came to them, while they were having a fight, and would have made peace between them, saying, Sirs, you are brothers; why do you do wrong to one another?

†[GNT] The next day he saw two Israelites fighting, and he tried to make peace between them. "Listen, men,' he said, "you are fellow Israelites; why are you fighting like this?'

†[NIV]The next day Moses came upon two Israelites who were fighting. He tried to reconcile them by saying, `Men, you are brothers; why do you want to hurt each other?'

本会注释　　两个以色列人争斗。即两个希伯来人（出2:13）。
　　就劝他们和睦。就是指劝他们和好。
　　弟兄。摩西强烈地感受到兄弟之情。他不能容忍同受苦难的希伯来人中任何有伤兄弟团结的事。

徒7:27 那欺负邻舍的把他推开，说：‘谁立你作我们的首领和审判官呢？ (串)出2:14路12:14本章35

†[吕]那欺负邻舍的却把他推开说：‘谁设立你做官长和审判员来管我们呢？

†[思]那欺压近人的推开他说：谁立了你做我们的首领和判官？

†[当代]不料那个欺负人的，一手推开摩西说：‘谁叫你作我们的领袖！谁派你来作我们的法官！

†[新译]那欺负人的把他推开，说：‘谁立了你作我们的领袖和审判官呢？

†[Wlb]枉其邻者拒之曰、谁立尔为有司刑官、以治我乎、

†[Xdv]那欺负同胞的把摩西推开，说：‘谁指定你作领袖、作法官来管我们呢？

†[Kjv]But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?

†[Nkjv]But he who did his neighbor wrong pushed him away, saying, "Who made you a ruler and a judge over us?

†[BBE]But the man who was doing wrong to his neighbour, pushing him away, said, Who made you a ruler and a judge over us?

†[GNT] But the one who was mistreating the other pushed Moses aside. "Who made you ruler and judge over us?' he asked.

†[NIV]But the man who was mistreating the other pushed Moses aside and said, `Who made you ruler and judge over us?

本会注释　　谁立你作我们的首领和审判官呢？正如第35节所显示的，司提反强调摩西的权威很早就被人质疑，并显明在以色列人的全部历史中，上帝的使者一直遭到拒绝。这些使者是为了全民族谋福利的。拒绝耶稣是他们登峰造极的拒绝之举。

徒7:28 难道你要杀我，象昨天杀那埃及人么？’

†[吕]难道你想要把我杀掉，仿才你昨日杀掉那埃及人么？’

†[思]难道你愿意杀死我，就像昨天你杀死了那埃及人一样吗？

†[当代]难道你要杀我，像昨天杀那个埃及人一样吗？’

†[新译]难道你想杀我，像昨天杀那个埃及人一样吗？’

†[Wlb]尔欲杀我、如昨之杀埃及人乎、

†[Xdv]你也要杀我，像你昨天杀了那埃及人一样吗？’

†[Kjv]Wilt thou kill me, as thou diddest the Egyptian yesterday?

†[Nkjv]Do you want to kill me as you did the Egyptian yesterday?'

†[BBE]Will you put me to death as you did the Egyptian yesterday?

†[GNT] "Do you want to kill me, just as you killed that Egyptian yesterday?'

†[NIV]Do you want to kill me as you killed the Egyptian yesterday?'

本会注释　　难道你。参@出2:14@注释。

徒7:29 摩西听见这话就逃走了，寄居于米甸；在那里生了两个儿子。 (串)出2:15|出4:20;18:3,4

†[吕]因了这话、摩西就逃走，在米甸地做侨民。在那里生了两个儿子。

†[思]梅瑟因这句话，便逃跑了，在米德杨地方作客，在那生了两个儿子。

†[当代]摩西听了这话，心知情势不妙，暗自吃惊，就慌忙逃到米甸去，住在那里。后来他还在那里成家立室，生了两个儿子。”

†[新译]摩西因为这句话，就逃到米甸地寄居，在那里生了两个儿子。

†[Wlb]摩西闻此而逃、旅于米甸之地、生二子焉、

†[Xdv]摩西一听见这话就逃离埃及，去寄居在米甸。在那里，他生了两个儿子。

†[Kjv]Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

†[Nkjv]Then, at this saying, Moses fled and became a dweller in the land of Midian, where he had two sons.

†[BBE]And at these words, Moses went in flight to the land of Midian, and was living there for a time, and had two sons.

†[GNT] When Moses heard this, he fled from Egypt and went to live in the land of Midian. There he had two sons.

†[NIV]When Moses heard this, he fled to Midian, where he settled as a foreigner and had two sons.

本会注释　　摩西听见这话就逃走了。司提反的简述没有提法老得悉所发生的事，搜捕摩西。约瑟弗斯（《犹太古代史》第二章11.1 [254-256]）说摩西的逃跑是由于埃及人的嫉恨。他们担心摩西会发动叛乱。
　　寄居。成了一名外乡人。
　　生了两个儿子。革舜和以利以谢。他们的母亲叫做西坡拉，是叶忒罗的女儿（见@出4:20；18:2-4@注释）。

徒7:30 “过了四十年，在西乃山的旷野，有一位天使从荆棘火焰中向摩西显现。 (串)出3:2申33:16

†[吕]“过了四十年、在西乃山的野地、有一位天使在刺丛的火焰中向摩西显现。

†[思]过了四十年，在西乃山的旷野，有一位使者在荆棘丛火中显现给他。

†[当代]“又过了四十年，在西奈山的荒野，上帝的使者从荆棘中向摩西显现。

†[新译]“过了四十年，在西奈山的旷野，有一位使者，在荆棘中的火焰里，向摩西显现。

†[Wlb]逾四十年、天使于西乃山之野、棘丛火焰中、见于摩西、

†[Xdv]“过了四十年，在西奈山附近的旷野，有一位天使从荆棘的火焰中向摩西显现。

†[Kjv]And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.

†[Nkjv]"And when forty years had passed, an Angel of the Lord appeared to him in a flame of fire in a bush, in the wilderness of Mount Sinai.

†[BBE]At the end of forty years, an angel came to him in the waste land of Sinai, in the flame of a burning thorn-tree.

†[GNT] "After forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai.

†[NIV]After forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai.

本会注释　　四十年。第23节提到摩西已40 岁。他蒙召拯救以色列人的时候是80岁（见@出7:7@注释）。
　　西奈山。这座山常常被称为“何烈山”（见@出3:1@注释）。
　　有一位天使。有文本为“主的使者”。司提反提到摩西在荆棘火焰边的经历，间接地回答了说他反对摩西的指控，因为他在这里完全尊重那上帝进行个人交往的摩西。关于这位使者的上帝身份，见@出3:2@注释。
　　荆棘。batos。我们无法准确地辩明这种灌木。
　　火焰。见出3:2注释。

徒7:31 摩西见了那异象，便觉希奇，正进前观看的时候，有主的声音说：

†[吕]摩西见了那异象，觉得希奇。正上前察看的时候、有主的声音说：

†[思]梅瑟一见，就奇怪这异像；他正要前去观察，有上主的声音说：

†[当代]摩西看见这奇异现象，十分诧异。他正要上前看个究竟，上帝就对他说：

†[新译]他见了这个异象，十分惊奇；他正上前察看的时候，就有主的声音说：

†[Wlb]摩西见而奇之、近而谛视、有主之声曰、

†[Xdv]摩西看见了这景象非常惊骇，走上前去，要看个究竟。这时候，他听见主的声音说：

†[Kjv]When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the LORD came unto him,

†[Nkjv]When Moses saw it, he marveled at the sight; and as he drew near to observe, the voice of the Lord came to him,

†[BBE]And Moses, seeing it, was full of wonder, and when he came up to have a nearer view of it, the voice of the Lord came to him, saying,

†[GNT] Moses was amazed by what he saw, and went near the bush to get a better look. But he heard the Lord's voice:

†[NIV]When he saw this, he was amazed at the sight. As he went over to look more closely, he heard the Lord's voice:

本会注释　　见了。参出3:3。
　　有主的声音。见出3:2注释。

徒7:32 ‘我是你列祖的上帝，就是亚伯拉罕的上帝，以撒的上帝，雅各的上帝。’摩西战战兢兢，不敢观看。 (串)出3:6太22:32

†[吕]‘我就是你列祖的上帝，亚伯拉罕、以撒、雅各的上帝。’摩西战战兢兢、不敢察看。

†[思]‘我是你祖先的天主，即亚巴郎、依撒格和雅各伯的天主。’梅瑟就战栗起来，不敢前去观察。

†[当代]‘我是你祖先的上帝，是亚伯拉罕的上帝，是以撒的上帝，是雅各的上帝。’摩西吓得浑身发抖，不敢抬头观看。

†[新译]‘我是你祖宗的　神，就是亚伯拉罕、以撒、雅各的　神。’摩西战战兢兢，不敢观看。

†[Wlb]吾乃尔列祖之上帝、即亚伯拉罕、以撒、雅各之上帝也、摩西战栗、而不敢视、

†[Xdv]‘我是你祖先的上帝，就是亚伯拉罕、以撒、雅各的上帝。’摩西恐惧战栗，不敢观看。

†[Kjv]Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

†[Nkjv]saying, "I am the God of your fathers-- the God of Abraham, the God of Isaac, and the God of Jacob.' And Moses trembled and dared not look.

†[BBE]I am the God of your fathers, the God of Abraham and of Isaac and of Jacob. And Moses, shaking with fear, kept his eyes from looking at it.

†[GNT] "I am the God of your ancestors, the God of Abraham, Isaac, and Jacob.' Moses trembled with fear and dared not look.

†[NIV]`I am the God of your fathers, the God of Abraham, Isaac and Jacob.' Moses trembled with fear and did not dare to look.

本会注释　　亚伯拉罕的上帝。有文本在以撒和雅各的名字后面省略了“的上帝”。如果按传统说法，司提反七十位门徒之一的话，（见@徒6:5@注释），他无疑听过耶稣所引的话如何驳斥撒都该人对复活的不信（太22:32）。这些撒都该人中如果有人在场，司提反的话就会使他们想起耶稣所引的话。这些威严的话会让他们的心想到复活的应许，其证明就是耶稣从死里的复活。

徒7:33 主对他说：‘把你脚上的鞋脱下来；因为你所站之地是圣地。 (串)出3:5书5:15

†[吕]主对他说：‘把你脚上的鞋脱下来；因为你所站的地方是圣地。

†[思]上主向他说：‘将你脚上的鞋脱下！因为你站的地方是圣地。

†[当代]上帝又说：‘脱下你的鞋，因为你现在站著的地方是圣地。

†[新译]主对他说：‘把你脚上的鞋脱掉，因为你所站的地方是圣地。

†[Wlb]主谓之曰、解尔履、盖尔所立之处、圣地也、

†[Xdv]主又对他说：‘脱掉你的鞋子！因为你所站的地方是圣地。

†[Kjv]Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.

†[Nkjv]"Then the LORD said to him, "Take your sandals off your feet, for the place where you stand is holy ground.

†[BBE]And the Lord said, Take off the shoes from your feet, for the place where you are is holy.

†[GNT] The Lord said to him, "Take your sandals off, for the place where you are standing is holy ground.

†[NIV]Then the Lord said to him, `Take off your sandals; the place where you are standing is holy ground.

本会注释　　把你脚上的鞋脱下来。在《出埃及记》第3章中，上帝在向摩西亮明自己的身份之前，这样吩咐他，这是合情合理的。因为如果他知道上帝临格，就不需要这样吩咐了。司提反用摩西的经历强调他对神圣场所的尊重，并说明上帝的临格不限于耶路撒冷圣殿的区域（见@出3:5@注释）。

徒7:34 我的百姓在埃及所受的困苦，我实在看见了，他们悲叹的声音，我也听见了。我下来要救他们。你来！我要差你往埃及去。’ (串)出3:7|出2:23,24|出3:8

†[吕]我那在埃及的人民所受的苦害，我看得清清楚楚了；他们的叹息我听见了；我下来是要救拔他们；如今你来，我要差遣你往埃及去。’

†[思]我看见了我百姓在埃及的苦楚，也听见了他们的哀叹，遂下来拯救他们。现在你来，我要打发你到埃及去。’

†[当代]我实在看见我的子民在埃及受苦的情形，又听见他们哀叹的声音，我要下来救他们，你来，我要派你到埃及去。’

†[新译]我的子民在埃及所受的痛苦，我实在看见了；他们的叹息我也听见了，我下来是要救他们。你来，我要派你到埃及去。’

†[Wlb]我诚见吾民在埃及之苦、且闻其慨叹、故临以拯之、今来、吾将遣尔入埃及也、

†[Xdv]我的子民在埃及所受的苦难我都清楚地看见了；我也听见他们的呻吟，我下来要救拔他们。你来！我要差遣你到埃及去。’

†[Kjv]I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

†[Nkjv]I have surely seen the oppression of My people who are in Egypt; I have heard their groaning and have come down to deliver them. And now come, I will send you to Egypt."'

†[BBE]Truly, I have seen the sorrows of my people in Egypt, and their cries have come to my ears, and I have come down to make them free: and now, come, I will send you to Egypt.

†[GNT] I have seen the cruel suffering of my people in Egypt. I have heard their groans, and I have come down to set them free. Come now; I will send you to Egypt.'

†[NIV]I have indeed seen the oppression of my people in Egypt. I have heard their groaning and have come down to set them free. Now come, I will send you back to Egypt.'

本会注释　　我实在看见了。重复是为了强调。出3:7译为“我实在看见了”十分合适。本节是对出3:7,8,10简洁综合的引用。
　　我要差你。司提反用本节向他的听众说明，基督像摩西一样，奉命回答祈求，解除痛苦，拯救祂的子民（见第35节注释）。

徒7:35 这摩西就是百姓弃绝说‘谁立你作我们的首领和审判官’的；上帝却藉那在荆棘中显现之使者的手差派他作首领、作救赎的。 (串)本章27|出23:20民20:16

†[吕]“这位摩西、族民所弃绝而对他说：‘谁设立你做官长和审判员’的，这一位、上帝却藉那在刺丛中向他显现的天使的手、差遣了，做执政者做释放者。

†[思]这梅瑟就是他们曾否定说：‘谁立了你做我们的首领和判官’的，天主却藉着在荆棘中显现的使者的手，打发他做首领和救赎者。

†[当代]“这个曾被人排斥说‘谁叫你来作领袖！谁派你来作法官的！’摩西却这样蒙上帝差派，回去当了领袖和救星。

†[新译]他们拒绝了这位摩西，说：‘谁立了你作领袖和审判官呢？’但　神借着在荆棘中向他显现的使者的手，派他作领袖和救赎者。

†[Wlb]夫此摩西、即民所拒云、谁立尔为有司刑官者、上帝乃以棘丛中所见天使之手、遣之为有司为援救者矣、

†[Xdv]“这位摩西就是以色列人所拒绝、质问说‘谁指定你作领袖、作法官来管我们呢’的那个人。藉着在荆棘中显现的天使，上帝差派他作领袖、作解救者。

†[Kjv]This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.

†[Nkjv]"This Moses whom they rejected, saying, "Who made you a ruler and a judge?' is the one God sent to be a ruler and a deliverer by the hand of the Angel who appeared to him in the bush.

†[BBE]This Moses, whom they would not have, saying, Who made you a ruler and a judge? him God sent to be a ruler and a saviour, by the hand of the angel whom he saw in the thorn-tree.

†[GNT] "Moses is the one who was rejected by the people of Israel. "Who made you ruler and judge over us?' they asked. He is the one whom God sent to rule the people and set them free with the help of the angel who appeared to him in the burning bush.

†[NIV]This is the same Moses whom they had rejected with the words, `Who made you ruler and judge?' He was sent to be their ruler and deliverer by God himself, through the angel who appeared to him in the bush.

本会注释　　这摩西。这句话强调摩西有幸目睹上帝的显现。
　　百姓弃绝。这强调希伯来人拒绝摩西，尽管摩西已充分证明自己是上帝的使者。也许司提反在暗示听众同样拒绝了耶稣。
　　藉着…使者的手。强调摩西的工作是藉着与上天使者的合作而完成的。关于这位使者的身份，见@出3:2@注释；参@徒7:30@注释。
　　首领。lutrōtēs，“解放者”，“救赎者”。该词在《新约》其他地方没有出现，但七十士译本用它来翻译希伯来语的go'el （见@诗19:14@注释；参@得2:20@注释）。该词虽有“解放者”的基本含义，但在圣经中却有亲属赎回的含义。摩西从埃及解放和救赎了他的百姓，基督却从罪恶和死亡中解放和救赎了祂的百姓。

徒7:36 这人领百姓出来，在埃及，在红海、在旷野，四十年间行了奇事神迹。 (串)出12:41来8:9|出7:3|诗106:9出14:21-31|出16:1诗78:15|出16:35民14:33本章42徒13:18|诗78:43;105:27

†[吕]是这个人领族民出来，在埃及、在红海、在野地、行了奇事神迹四十年。

†[思]就是他领了他们出来，在埃及，在红海，在旷野四十年之久，行了奇迹异事。

†[当代]摩西领导以色列人出埃及，过红海，越荒野，四十年内，行了许多神迹奇事。

†[新译]这人领他们出来，并且在埃及地、红海和旷野，行奇事神迹四十年。

†[Wlb]彼率民出、行奇事异迹于埃及、红海、旷野、历四十年、

†[Xdv]他带领人民从埃及出来，在埃及，在红海，和在旷野的四十年间，行了许多神迹奇事。

†[Kjv]He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.

†[Nkjv]He brought them out, after he had shown wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years.

†[BBE]This man took them out, having done wonders and signs in Egypt and in the Red Sea and in the waste land, for forty years.

†[GNT] He led the people out of Egypt, performing miracles and wonders in Egypt and at the Red Sea and for forty years in the desert.

†[NIV]He led them out of Egypt and did wonders and miraculous signs in Egypt, at the Red Sea and for forty years in the desert.

本会注释　　领百姓出来。摩西能做到这一些，是因为有上帝的大能与他同在（见@出3:12@注释）。
　　红海。希伯来人称之为芦苇海（见@出10:19@注释）。不清楚这两种称呼的原因。
　　四十年间。见民14:33；申29:5。
　　奇事神迹。见@徒2:19,22；6:8@注释；参本卷注释第208页。

徒7:37 那曾对以色列人说‘上帝要从你们弟兄中间给你们兴起一位先知象我’的，就是这位摩西。 (串)申18:15,18徒3:22

†[吕]这就是那一位摩西，那曾对以色列人说：‘上帝必从你们弟兄中给你们挺生一位神言人、像挺生了我一样（或译：像我一样）’的。

†[思]这人就是那给以色列子民说：‘天主要从你们弟兄们中间，给你们兴起一位像我似的先知’的梅瑟。

†[当代]他曾对以色列人预言说：‘在你们中间，上帝要兴起一位先知，像我一样。’

†[新译]以前那位对以色列人说‘　神要从你们弟兄中间，给你们兴起一位先知像我’的，就是这摩西。

†[Wlb]曾语以色列众子曰、上帝将于尔兄弟中、挺生先知若我者、即此摩西也、

†[Xdv]也就是这位摩西告诉以色列人民说：‘上帝要从你们的弟兄中为你们兴起一位先知，正像他兴起我一样（或译：为你们兴起像我一样的先知）。’

†[Kjv]This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

†[Nkjv]"This is that Moses who said to the children of Israel, "The LORD your God will raise up for you a Prophet like me from your brethren. Him you shall hear.'

†[BBE]This is the same Moses, who said to the children of Israel, God will give you a prophet from among your brothers, like me.

†[GNT] Moses is the one who said to the people of Israel, "God will send you a prophet, just as he sent me, and he will be one of your own people.'

†[NIV]This is that Moses who told the Israelites, `God will send you a prophet like me from your own people.'

本会注释　　一位先知。司提反和彼得一样（见@徒3:22@注释），提到18:15-18的预言。象彼得一样，他看到这预言应验在耶稣身上。如今他决心告诉犹太公会，这位先知正是他们所钉死的耶稣。

徒7:38 这人曾在旷野会中和西乃山上，与那对他说话的天使同在，又与我们的祖宗同在，并且领受活泼的圣言传给我们。 (串)来2:12;12:23|出19:19,20|本章53加3:19来2:2|罗3:2彼前4:11|申5:27;33:4约1:17

†[吕]这个人就是跟那在野地里公会中和西乃山上对他说话的天使在一起、又跟我们的祖宗在一起而作中间人的；他领受了活活的神谕要传给我们。

†[思]就是他在旷野时，在会众中，立在西乃山给他说话的使者和我们的祖先之间，领受生命的话，传授给我们。

†[当代]“他又在荒野的‘圣幕’里，把上帝藉著天使在西奈山上告诉他的永恒真理，传给我们的祖先。

†[新译]那曾经在旷野的大会中，和那在西奈山上对他说话的使者同在，也与我们的祖先同在的，就是他。他领受了活的圣言，传给我们。

†[Wlb]斯人尝于旷野之会中、与在西乃山语彼之天使、及我列祖偕在焉、且受维生之诏、以授我侪、

†[Xdv]他在旷野跟以色列人民在一起；他和我们的祖先以及在西奈山跟他说话的天使在一起；他领受了上帝永恒的信息，把信息传给我们。

†[Kjv]This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:

†[Nkjv]"This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us,

†[BBE]This is the man who was in the church in the waste land with the angel who was talking to him in Sinai, and with our fathers; and to him were given the living words of God, so that he might give them to you.

†[GNT] He is the one who was with the people of Israel assembled in the desert; he was there with our ancestors and with the angel who spoke to him on Mount Sinai, and he received God's living messages to pass on to us.

†[NIV]He was in the assembly in the desert, with the angel who spoke to him on Mount Sinai, and with our fathers; and he received living words to pass on to us.

本会注释　　这人。仍指摩西。
　　会。ekklēsia，“集会”或“会堂”（见@太18:17@注释）。
　　在旷野。司提反心里浮现了一幅当年希伯来人聚集在西奈山下，领受上帝诫命的景象（出19章）。
　　天使同在。正如第35节，这天使就是上帝自己，也像第31节所说“有主的声音”。
　　领受。摩西领受。
　　活泼的圣言。logia zōnta。Logia是logos的小词形式（“话语”）。它在七十士译本中指上帝的话（民24:4,16），在斐罗（见本卷注释第93页）的著作中指十诫。参logia用于罗3:2；来5:12；彼前4:11。这里指摩西所领受传给后人的律法。这些圣言被说成为“活泼的”，因为它们代代相传（参来4:12；彼前1:23）。

徒7:39 我们的祖宗不肯听从，反弃绝他，心里归向埃及， (串)出14:12;16:3民11:5;14:3,4结20:8

†[吕]我们的祖宗不肯听从他，倒给推开了，心里转向着埃及，

†[思]我们的祖先却不肯听从他，反而拒绝他；他们的心已转向埃及，

†[当代]可是我们的祖先仍不把他当作领袖看待，对他的话置若罔闻，老是想回埃及去。

†[新译]我们的祖先不肯听从他，反而把他推开，他们的心已经转向了埃及，

†[Wlb]我列祖弗顺而拒之、意欲返埃及、

†[Xdv]“但是，我们的祖先不听从他，也不理会他，宁愿再回到埃及去。

†[Kjv]To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

†[Nkjv]whom our fathers would not obey, but rejected. And in their hearts they turned back to Egypt,

†[BBE]By whom our fathers would not be controlled; but they put him on one side, turning back in their hearts to Egypt,

†[GNT] "But our ancestors refused to obey him; they pushed him aside and wished that they could go back to Egypt.

†[NIV]But our fathers refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt.

本会注释　　不肯听从。以色列人这一次的反叛发生在他们得救经过红海之后一个月，到达西奈山之前（出16:2,3）。摩西在山上的时候，他们的不满导致了背道（出32:1），正如司提反在下面几节中所概述的。根据推论，司提反将以色列人对摩西的态度与犹太人对基督的态度进行对比。这两个世代的百姓，都不顺从他们的拯救者。关于顺从，见@徒5:32@注释。
　　心里。他们不是真的想回去，而是想念他们在埃及为奴时所享受的所谓好东西（见@出16:3@注释；参@民11:4-6@注释）。罗得的妻子回头观看所多玛就死亡了（创19:26）。主还谴责那些手扶着犁向后看的人（路9:62）。
　　归向。司提反的话直接指记载在出16:2,3；32:1-6的故事，此外还有其他许多故事（出17:1-3；民11:1-5；14:1-4等）。

徒7:40 对亚伦说：‘你且为我们造些神像，在我们前面引路；因为领我们出埃及地的那个摩西，我们不知道他遭了什么事。’ (串)出32:1,23

†[吕]对亚伦说：‘请为我们造些神像，可以在前头领我们走的；因为领我们出埃及地的那个摩西、我们不知道他怎么样了！’

†[思]遂向亚郎说：‘请给我们制造神像，在我们面前引路，因为领我们出埃及地的这位梅瑟，我们不知道他遭遇了什么事。’

†[当代]他们请求亚伦说：‘为我们造些神引领我们吧！”又说：‘那个带我们出埃及的摩西，不知遭遇什么事了！’

†[新译]就对亚伦说：‘给我们做一些神像，可以走在我们前头。因为把我们从埃及地领出来的那个摩西，我们不知道他遭遇了什么事。’

†[Wlb]谓亚伦曰、为我造神以导我、因率我出埃及之摩西、我不知其何往也、

†[Xdv]他们对亚伦说：‘请替我们造些神像，好在我们前面带路。我们不晓得把我们从埃及领出来的那个摩西遭遇到什么事。’

†[Kjv]Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.

†[Nkjv]saying to Aaron, "Make us gods to go before us; as for this Moses who brought us out of the land of Egypt, we do not know what has become of him.'

†[BBE]And saying to Aaron, Make us gods to go before us: as for this Moses, who took us out of the land of Egypt, we have no idea what has become of him.

†[GNT] So they said to Aaron, "Make us some gods who will lead us. We do not know what has happened to that man Moses, who brought us out of Egypt.'

†[NIV]They told Aaron, `Make us gods who will go before us. As for this fellow Moses who led us out of Egypt--we don't know what has happened to him!'

本会注释　　为我们造些神像。见@出32:1@注释。司提反说明他们对摩西的领导缺乏信心，导致最严重的罪行──拜偶像。

徒7:41 那时，他们造了一个牛犊，又拿祭物献给那像，欢喜自己手中的工作。 (串)出32:4,5,35申9:16诗106:19|赛2:8耶1:16;25:6

†[吕]当那些日子、他们真地造了牛犊了，又把祭物供上去给那偶像，并且因他们自己手中所制造的而欢跃。

†[思]他们就在那几天制造了一个牛犊，向那偶像奉献祭品，并因他们手中的作品而欢乐。

†[当代]于是他们就造了一头‘金牛犊’，向它拜祭，并且十分欣赏自己所造的神像。

†[新译]在那些日子里，他们做了一个牛犊，把祭物献给那偶像，并且因自己手所做的而欢乐。

†[Wlb]维时、乃造犊像献祭、而喜己手之工、

†[Xdv]于是他们造了一个小牛像，向它献祭，为自己的手所造出来的东西欢乐庆祝。

†[Kjv]And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

†[Nkjv]And they made a calf in those days, offered sacrifices to the idol, and rejoiced in the works of their own hands.

†[BBE]And they made the image of a young ox in those days, and made an offering to it, and had joy in the work of their hands.

†[GNT] It was then that they made an idol in the shape of a bull, offered sacrifice to it, and had a feast in honor of what they themselves had made.

†[NIV]That was the time they made an idol in the form of a calf. They brought sacrifices to it and held a celebration in honor of what their hands had made.

本会注释　　他们造了一个牛犊。见@出32:4,5@注释。希伯来人可能在赫利奥波利斯见过埃及人侍奉牛神尼维死，或在孟非斯侍奉牛神阿匹斯，希望造一个相似的兽像来代表宇宙伟大的上帝。
　　那像。希伯来人称金牛犊为神（见出32:4），但司提反正确地称之为“那像”。
　　欢喜。是进行时态，表明他们继续进行偶像崇拜，以及伴随的狂欢。这个动词特别强调宴席的欢乐，如路15:23,24,29 所记载的（参@出32:5,6@注释）。摩西听到了“人歌唱的声音”（出32:18），而不是打仗的声音
　　自己手中的工作。偶像崇拜不仅是否认上帝，更糟糕的是用人造的物体来代替上帝。偶像的崇拜者背弃了他们的创造主，屈膝敬拜他们自己所造的偶像。见何6:6。

徒7:42 上帝就转脸不顾，任凭他们事奉天上的日月星辰，正如先知书上所写的说：以色列家啊，你们四十年间在旷野，岂是将牺牲和祭物献给我吗？ (串)诗81:12结20:39罗1:24|申4:19王下23:5耶19:13番1:5|本章36|摩5:25-27

†[吕]上帝就转脸不顾，任凭他们去服事天上的星军，正如神言人们书上所写的：‘以色列家阿，你们四十年在野地里何曾将牺牲和祭物供献与我呢？

†[思]于是天主转过身去，任凭他们恭敬天上的军旅，就如在先知书上所载的：‘以色列家！你们四十年在旷野中，何尝向我奉献过牺牲和祭品？

†[当代]“因此，上帝转脸不顾他们，任由他们胡乱去拜祭日月星辰。这正像先知书所记载的：‘以色列啊，你们在荒野的四十年中，向我献过祭品供物吗？

†[新译]于是　神转身离开，任凭他们事奉天象，正如先知书所说：‘以色列家啊，你们在旷野四十年，岂是将祭牲和祭物献给我呢？

†[Wlb]于是上帝转而不顾、任其奉事天军、如先知书所录云、以色列室乎、尔四十年于旷野、岂以牺牲祭物献我乎、

†[Xdv]但是，上帝转面不看他们，任凭他们去拜天上的星辰，正如先知书上所说：以色列人民哪！在旷野的四十年间，你们并没有为我献上牺牲和祭物呀！

†[Kjv]Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?

†[Nkjv]Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets: "Did you offer Me slaughtered animals and sacrifices during forty years in the wilderness, O house of Israel?

†[BBE]But God was turned from them and let them give worship to the stars of heaven, as it says in the book of the prophets, Did you make offerings to me of sheep and oxen for forty years in the waste land, O house of Israel?

†[GNT] So God turned away from them and gave them over to worship the stars of heaven, as it is written in the book of the prophets: "People of Israel! It was not to me that you slaughtered and sacrificed animals for forty years in the desert.

†[NIV]But God turned away and gave them over to the worship of the heavenly bodies. This agrees with what is written in the book of the prophets: "`Did you bring me sacrifices and offerings forty years in the desert, O house of Israel?

本会注释　　上帝就转脸不顾。以色列转离了上帝的代表摩西，如今上帝也向他们转脸（参书24:20）。上帝放弃人的时候，他们就落到可怕的景况（见@何4:17；5:6@注释）。保罗在罗1:24,26,28中描述的就是这种状况。
　　侍奉。latreuō，“受雇于”，引申为“举行宗教仪式”，“敬拜”。
　　天上的日月星辰。见@申4:19@；@番1:5@注释。以色列人曾受到警告：这种敬拜属于偶像崇拜（申4:19；17:3）。但是史学家（王下17:16；23:5；代下33:3,5）和先知（耶8:2；19:3；番1:5）都记载这些警告归于徒然。天体崇拜被称为拜星教。《新约》中的占星术指的就是这一类崇拜。
　　先知书上所写。就是《旧约》的先知（见@路24:44@注释）。犹太人通常将十二本所谓的小先知书视为一卷书。司提反依着这种公认的习俗，并没有指出他引文的作者。
　　岂是…献给我吗？原文的语序是强调的，引自七十士译本的摩5:25,26，稍有变动。根据史实，这个问题应该作肯定回答，因为以色列人在旷野漂流时期是有献祭给上帝。但是从属灵上来，答案是否定的，因为百姓中有许多人虽然献祭，同时也侍奉假神，上帝拒绝他们分心的侍奉。

徒7:43 你们抬着摩洛的帐幕和理番神的星，就是你们所造为要敬拜的像。因此，我要把你们迁到巴比伦外去。 (串)王上11:7

†[吕]你们既抬起了摩洛的帐幕和理番神的星来，就是你们所造、要敬拜的形像，那么我就要把你们搬到巴比伦外去。’

†[思]你们抬着摩肋客的帐幕和楞番神的星辰，为朝拜你们所制造的偶像。为此，我要把你们迁徙到巴比伦那边去。’

†[当代]其实你们抬著为自己塑造的神像摩洛和理番的祭坛，拜祭它们，所以，我要把你们赶到比巴比伦还远的地方去。’”

†[新译]你们抬着摩洛的帐幕，和理番神的星，就是你们做来敬拜的像。所以我要把你们放逐到巴比伦那一边去。’

†[Wlb]尔舁摩西之幕、与理番神之星、即尔所造以拜者之像、吾将徙尔于巴比伦外矣、

†[Xdv]你们抬着摩洛神的圣幕，又抬着理番神的星像，就是你们造来拜的偶像。因此，我要迁移你们到巴比伦以外去！

†[Kjv]Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.

†[Nkjv]You also took up the tabernacle of Moloch, And the star of your god Remphan, Images which you made to worship; And I will carry you away beyond Babylon.'

†[BBE]And you took up the tent of Moloch and the star of the god Rephan, images which you made to give worship to them: and I will take you away, farther than Babylon.

†[GNT] It was the tent of the god Molech that you carried, and the image of Rephan, your star god; they were idols that you had made to worship. And so I will send you into exile beyond Babylon.'

†[NIV]You have lifted up the shrine of Molech and the star of your god Rephan, the idols you made to worship. Therefore I will send you into exile' beyond Babylon.

本会注释　　你们抬着。引自七十士译本的摩5:26，稍有变动，与马所拉希伯来文大不相同。本节把以色列人的侍奉不受接纳与他们的偶像崇拜联系起来。在他们流浪的日子里，他们本应单单“抬着”上帝的帐幕，他们却时常“抬着”安放异教神像的帐幕。
　　摩洛。见@利18:21；20:2@注释。在这些章节中，严厉禁止敬拜摩洛，却是徒然（见王下16:2,3；23:10；耶7:31；32:35；结23:37等）.
　　理番神。引自七十士译本的摩5:26，用“Rhaiphan”，相当于希伯来语的Kywn或 Kîyyûn。许多学者认为，它在希伯来语中表示土星，而“Rhaiphan”则是科普特或埃及名称。但是在埃及语中，没有一个同与这个希腊词相似。司提反所引的《阿摩司书》，明确谴责星辰崇拜。所以司提反谴责古代犹太人拜偶像，是完全正确的。
　　巴比伦外。引自摩5: 27，无论希伯来文还是七十士译本都是说“大马士革”。直到阿摩司的时代，大马士革所代表的叙利亚，都是以色列和犹大的大敌。当时还没有被掳到巴比伦。然而司提反在回顾历史的时候，看到巴比伦是犹太人主要的敌人。无疑因为这个原因，司提反在圣灵的感动下，用“巴比伦”代替“大马士革”。在第37-43节中，司提反指出希伯来人的背道。他们藉着背叛摩西而背叛上帝。在司提反的日子犹太人藉着背叛耶稣而背叛了上帝。

徒7:44 “我们的祖宗在旷野，有法柜的帐幕，是上帝吩咐摩西叫他照所看见的样式做的。 (串)出28:21启15:5|出25:9,40来8:5

†[吕]“在野地里曾有法柜之帐幕给了我们的祖宗，照那样摩西说话者所规定、叫他按所看见的模样去作的。

†[思]我们的祖先在旷野中有一个作证的帐幕，这帐幕就是天主吩咐梅瑟，按他所指示的式样制造的。

†[当代]“我们的祖先在荒野的时候，一直带著那座摩西按照上帝吩咐造来安放‘约柜’的圣幕。

†[新译]“我们的祖先在旷野有作证的帐幕，就是跟摩西谈话的那位指示他，依照他看见的样式做的。

†[Wlb]我列祖在旷野、有为证之幕、如语摩西、命其依所见之式而造者、

†[Xdv]“我们的祖先在旷野有象征上帝临在的圣幕，是上帝吩咐摩西依照他所指示的模型造成的。

†[Kjv]Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.

†[Nkjv]"Our fathers had the tabernacle of witness in the wilderness, as He appointed, instructing Moses to make it according to the pattern that he had seen,

†[BBE]Our fathers had the Tent of witness in the waste land, as God gave orders to Moses to make it after the design which he had seen.

†[GNT] "Our ancestors had the Tent of God's presence with them in the desert. It had been made as God had told Moses to make it, according to the pattern that Moses had been shown.

†[NIV]Our forefathers had the tabernacle of the Testimony with them in the desert. It had been made as God directed Moses, according to the pattern he had seen.

本会注释　　法柜的帐幕。见@出25:8@；@民9:15@注释。
　　吩咐。见@出25:8,9@注释。
　　照所看见的样式。参来8:5（见@出25:9@注释）。司提反的论据证明，天上的圣所是重要的中心结构，从而强调了地上帐幕作为敬拜上帝的中心，乃是暂时的。

徒7:45 这帐幕，我们的祖宗相继承受。当上帝在他们面前赶出外邦人去的时候，他们同约书亚把帐幕搬进承受为业之地，直存到大卫的日子。 (串)书3:10,11;23:9诗44:2;78:55|来4:8|尼9:23徒13:19|诗89:20徒13:22

†[吕]这帐幕、我们的祖宗、包括约书亚（与耶稣同名）、既相继承受了，就在取得外国人之地为基业、上帝把他们从我们祖宗面前赶出去的时候、将它带进来，直存到大卫的日子。

†[思]我们的祖先相继承受了它；当天主把异民从我们祖先的面前赶走之后，他们便同若苏厄将此帐幕运到继承为业之地，直到达味的时日。

†[当代]后来上帝帮助约书亚击退外族人，把圣幕搬进祂应允所赐的地方。其后，我们的祖先代代相传，圣幕一直存留到大卫王的时代。

†[新译]我们的祖先相继承受了这帐幕，　神把外族人从他们面前赶走以后，他们就同约书亚把帐幕带进所得为业的地方，直到大卫的日子。

†[Wlb]我列祖承受此幕、偕约书亚携入异邦、而据其地、即上帝在我列祖前逐彼之时、以至大卫之日、

†[Xdv]后来我们的祖先继承了这圣幕；当上帝在他们前头赶走外邦人、占据那片土地时，约书亚和他们把圣幕搬到那里去，直到大卫的时代。

†[Kjv]Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;

†[Nkjv]which our fathers, having received it in turn, also brought with Joshua into the land possessed by the Gentiles, whom God drove out before the face of our fathers until the days of David,

†[BBE]Which our fathers, in their turn, took with them when, with Joshua, they came into the heritage of the nations whom God was driving out before the face of our fathers, till the time of David,

†[GNT] Later on, our ancestors who received the tent from their fathers carried it with them when they went with Joshua and took over the land from the nations that God drove out as they advanced. And it stayed there until the time of David.

†[NIV]Having received the tabernacle, our fathers under Joshua brought it with them when they took the land from the nations God drove out before them. It remained in the land until the time of David,

本会注释　　相继承受。diadechomai，就是从父辈继承了帐幕。从埃及出来的那一代人，除了约书亚和迦勒，都死在了旷野里。他们的下一代将帐幕带进了迦南。
　　上帝在他们面前赶出。见@申9:3@；@诗44:2@注释。
　　外邦人。就是指“各民族”，特别指迦南人。
　　约书亚。Iēsous，相当于希伯来语的Yehoshua`（见@太1:1@注释）。他把以色列人和帐幕带进了迦南。
　　承受为业。直译是“占据”
　　大卫的日子。可能有两种含义：（1）原来住在巴勒斯坦的迦南人，直到大卫的日子才彻底征服；（2）帐幕是以色列民族崇拜的中心，直到大卫作王的日子。在他以后，圣殿代替了帐幕。

徒7:46 大卫在上帝面前蒙恩，祈求为雅各的上帝预备居所； (串)创49:24赛49:26|王上8:13诗132:5

†[吕]大卫在上帝眼前蒙恩，求为雅各之上帝（有古卷作：雅各家）寻得幕所。

†[思]达味在天主面前获得了宠爱，就恳求要为雅各伯的天主寻找一个住所；

†[当代]“大卫既从上帝那里得到特别的恩福，就祈求上帝让他建造一座‘圣殿’来敬拜祂。

†[新译]大卫在　神面前蒙了恩，就求为雅各的　神找个居所，

†[Wlb]夫大卫获恩于上帝、求为雅各之上帝得一居所、

†[Xdv]大卫蒙上帝喜悦，要求准许他为上帝──就是雅各的上帝──建造一座殿宇（另有古卷作为以色列人建造一座殿宇）；

†[Kjv]Who found favour before God, and desired to find a tabernacle for the God of Jacob.

†[Nkjv]who found favor before God and asked to find a dwelling for the God of Jacob.

†[BBE]Who was pleasing to God; and he had a desire to make a holy tent for the God of Jacob.

†[GNT] He won God's favor and asked God to allow him to provide a dwelling place for the God of Jacob.

†[NIV]who enjoyed God's favor and asked that he might provide a dwelling place for the God of Jacob.

本会注释　　在上帝面前蒙恩。蒙上帝喜悦的大卫，希望建造一所圣殿，但上帝让他这么做（见@撒下7:1-17@；@代上22:6-10@注释）。
　　祈求。或“请求”。
　　雅各的上帝。有文本为“雅各家”，但上下文和七十士译本的诗132:5均支持“雅各的上帝”的译法。
　　预备居所。有文本为“找到一个帐幕”，引自七十士译本的诗132:5，在上下文中似乎不协调，故译为“预备居所”更好，因为帐幕（skēnē）从摩西时代起就已存在，大卫希望建造一座永久的圣殿。

徒7:47 却是所罗门为上帝造成殿宇。 (串)王上6:1代下3:1

†[吕]然而是所罗门才为上帝建殿的。

†[思]撒罗满便为天主建了殿宇。

†[当代]结果，建成圣殿的却是他的儿子所罗门。

†[新译]而由所罗门为他建造殿宇。

†[Wlb]而所罗门为之建室、

†[Xdv]可是，后来为上帝建造殿宇的却是所罗门。

†[Kjv]But Solomon built him an house.

†[Nkjv]But Solomon built Him a house.

†[BBE]But Solomon was the builder of his house.

†[GNT] But it was Solomon who built him a house.

†[NIV]But it was Solomon who built the house for him.

本会注释　　见@王上6:1@注释。

徒7:48 其实，至高者并不住人手所造的，就如先知所言： (串)代下6:18徒17:24

†[吕]其实至高者不住在人手造的；正如神言人所说的：

†[思]但至高者本不住在人手所建造的殿宇中：正如先知说：

†[当代]“其实，至高的上帝并不住在人造的房屋里，祂曾藉著先知说：

†[新译]其实至高者并不住人手所造的，正如先知说：

†[Wlb]然至上者不居手造之室、如先知所云、

†[Xdv]“其实，至高的上帝并不住在人所建造的殿宇里，正如先知所说：

†[Kjv]Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,

†[Nkjv]"However, the Most High does not dwell in temples made with hands, as the prophet says:

†[BBE]But still, the Most High has not his resting-place in houses made with hands, as the prophet says,

†[GNT] "But the Most High God does not live in houses built by human hands; as the prophet says,

†[NIV]However, the Most High does not live in houses made by men. As the prophet says:

本会注释　　其实。即从另一方面来说。这里将前后的内容进行对照。前面说帐幕和圣殿是上帝与人相会的地方。48,49节则强调上帝并不居住在人手所造的建筑里。
　　至高者。见@创14:18@注释。
　　不住。参@来9:11,24@注释。关于上帝的无所不在，是不需要用圣殿来提醒犹太人的，因为他们已得到上帝这方面本性的充分教导（见@王上8:27@；@诗139:7-13@注释）。但他们只想到上帝要临格圣殿的应许，直到把上帝局限在圣殿之中。更糟糕的是，他们尊敬圣殿过于建造圣殿所侍奉的上帝，以致无法识别和接受上帝“在肉身的显现”（提前3:16），道成肉身，住在他们中间。
　　听过司提反辩护的保罗，在与雅典的哲学家们辩论时，也用了这句话（徒17:24,25）。
　　先知所言。引自福音先知以赛亚的话（赛66:1,2）。他曾经看见上帝在天上的殿中（赛6:1-7）。

徒7:49 主说：天是我的座位，地是我的脚凳；你们要为我造何等的殿宇？哪里是我安息的地方呢？ (串)赛66:1,2太5:34,35

†[吕]‘天是给我做座位的，地是我脚的凳子；你们要为我建造什么样的殿呢，主说？哪里是我安息的地方呢？

†[思]‘天是我的宝座，地是我的脚凳。你们要为我建什么样的殿宇？──上主说──或者我安息的地方是怎样的呢？

†[当代]“‘天是我的宝座，地是我的脚凳；

†[新译]‘主说：天是我的宝座，地是我的脚凳，你们要为我建造怎样的殿呢？哪里是我安息的地方呢？

†[Wlb]主曰、天乃我座、地乃我足几、尔将为我建何室、我安息之所何在乎、

†[Xdv]主说：天是我的宝座；地是我的脚凳。你们要为我建造哪一种殿宇呢？何处是我安息的地方呢？

†[Kjv]Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?

†[Nkjv]"Heaven is My throne, And earth is My footstool. What house will you build for Me? says the LORD, Or what is the place of My rest?

†[BBE]Heaven is the seat of my power, and earth is a resting-place for my feet: what sort of house will you make for me, says the Lord, or what is my place of rest?

†[GNT] "Heaven is my throne, says the Lord, and the earth is my footstool. What kind of house would you build for me? Where is the place for me to live in?

†[NIV]`Heaven is my throne, and the earth is my footstool. What kind of house will you build for me? says the Lord. Or where will my resting place be?

本会注释　　天是我的座位。几乎完全引用了七十士译本。关于第49,50节，见@赛66:1,2@注释。以赛亚指出，至高者不为人所局限，却愿意与“虚心痛悔的灵”同居。这些话是对他犹太听众的一种谴责。他们的崇拜以地上的圣殿为中心，远远没有“虚心痛悔的灵”。司提反的不言之请是要人接受那位曾谦卑地行在人间，向人显示了天父慈爱品格的神圣之主。许多祭司已接受了福音（见徒6:7）；还会有更多的祭司加入。这些来自表号性旧体制的信徒正在人心中建造一座属灵的殿宇。

徒7:50 这一切不都是我手所造的吗？

†[吕]这一切不都是我手造的么？’

†[思]这一切不是我的手所造的吗？’

†[当代]天地不都是我亲手创造的吗？你们要为我造怎样的房屋呢？什么地方是我的居所呢？’

†[新译]这一切不都是我手所造的吗？’

†[Wlb]凡此、非皆我手所造者乎、

†[Xdv]这一切不都是我亲自创造的吗？

†[Kjv]Hath not my hand made all these things?

†[Nkjv]Has My hand not made all these things?'

†[BBE]Did not my hand make all these things?

†[GNT] Did not I myself make all these things?'

†[NIV]Has not my hand made all these things?'

徒7:51 “你们这硬着颈项、心与耳未受割礼的人，常时抗拒圣灵！你们的祖宗怎样，你们也怎样。 (串)出32:9;33:3申10:16赛48:4|利26:41耶9:26结44:9罗2:29|耶6:10

†[吕]“颈项刚硬、心与耳没受割礼的人哪，你们永远抗拒圣灵；你们的祖宗怎样，你们也怎样。

†[思]执坳和心耳未受割损的人啊！你们时常反抗圣神，你们的祖先怎样，你们也怎样。

†[当代]“你们这些硬著心肠，耳不听，心不服的人，经常抗拒圣灵，所作所为和你们祖先同出一辙！

†[新译]“你们颈项刚硬、心和耳都未受割礼的人哪！你们时常抗拒圣灵，你们的祖先怎样，你们也怎样。

†[Wlb]尔曹强项、在心与耳未受割者、恒逆圣神、尔祖所行、尔亦行之、

†[Xdv]“你们这些顽固的人哪，你们心胸闭塞，充耳不闻上帝的信息！你们和你们的祖先一样，总是跟圣灵作对！

†[Kjv]Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

†[Nkjv]"You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you.

†[BBE]You whose hearts are hard and whose ears are shut to me; you are ever working against the Holy Spirit; as your fathers did, so do you.

†[GNT] "How stubborn you are!" Stephen went on to say. "How heathen your hearts, how deaf you are to God's message! You are just like your ancestors: you too have always resisted the Holy Spirit!

†[NIV]You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit!

本会注释　　你们这些硬着颈项。司提反突然改变话题，无疑是因为公会中忿怒情绪的不断高涨，以及他的话所引起的敌意（参《使徒行述》100页；太26:65）。司提反显然意识到自己的死期到，再多说也无济于事了。于是他迸发出严厉的谴责。他所用的形容词圣经曾描述过古代以色列人的罪孽：“硬着颈项的”在出33:3,5；34:9中，“未受割礼的”在利26:41中，“硬着颈项的”是指倔强的公牛（见@出32:8@注释）。以西结曾用“心未受割礼的”（结44:7）指“外邦人”。此刻司提反指出：他们对圣殿的崇敬是过分和无效的。他把他们列入外邦人。对于这些狂怒的人，没有比这更为严厉的冒犯了。
　　常时抗拒圣灵。这是一个准确的历史结论，因为从他们的祖先所悖逆的摩西的时代起，到他们所钉死的耶稣基督的日子，以色列人一直抗拒圣灵。希腊文“抗拒”（antipiptō）意为主动积极地反意。

徒7:52 哪一个先知不是你们祖宗逼迫呢？他们也把预先传说那义者要来的人杀了；如今你们又把那义者卖了，杀了。 (串)尼9:26太5:12|徒22:14约壹2:1

†[吕]哪一个神言人，你们的祖宗没有逼迫过？他们八预先宣布那义人之来临的人杀了。如今你们、你们这些由天使之宣谕领受了律法，而不遵守的人，你们竟成了那义人出卖者河凶手了！”

†[思]那一位先知，你们的祖先没有迫害过？他们杀害了那些预言义人来临的人，现在你们都成了那义人的出卖者和凶手。

†[当代]哪一位先知不饱尝你们祖先的迫害？甚至那些预言救主基督降世的先知，也被你们祖先所杀。现在你们更变本加厉，杀害了基督！

†[新译]有哪一个先知，你们的祖先不迫害呢？你们杀了那些预先宣告那义者要来的人，现在又把那义者出卖了，杀害了。

†[Wlb]先知中、不为尔祖窘逐者谁乎、且杀豫言义者将至之人、此义者、尔今卖而杀之矣、

†[Xdv]哪一个先知没有受过你们祖先的迫害呢？先知们宣告那公义的仆人要来临，你们的祖先却把他们杀了；现在你们竟又出卖那仆人，杀害了他。

†[Kjv]Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

†[Nkjv]Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers,

†[BBE]Which of the prophets was not cruelly attacked by your fathers? and they put to death those who gave them the news of the coming of the Upright One; whom you have now given up and put to death;

†[GNT] Was there any prophet that your ancestors did not persecute? They killed God's messengers, who long ago announced the coming of his righteous Servant. And now you have betrayed and murdered him.

†[NIV]Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him--

本会注释　　哪一个先知不是你们祖宗逼迫的呢？这是基督所说之话的回响（太5:12；路11:47；13:34）。关于犹太人迫害先知的历史，见@太5:12；23:37@注释（参帖前2:15；参@代下36:16@注释）。
　　传说。或“宣布”。
　　那义者。这个崇高的称呼还在徒3:14；22:14中指主。犹太文献用这个称呼指所盼望的弥赛亚（《以诺书》38:2），以赛亚也曾暗示这样的意思（见赛11:4,5）。彼拉多的妻子曾用这样的话称耶稣（太27:19）。早期教会似乎已接受了这一点，比如在约壹2:1中。那里的“义者”同这里的“义者”原文是一样的。被定为罪人的基督乃是“义者”，与所有的人不同。司提反藉着这种公义的宣告，表显出与那些邪恶的忿怒中即将处死他的人迥然不同的气度。
　　卖了、杀了。司提反从加害他之人的表情中意识到自己的命运。他提醒他们对基督所犯下的罪行。

徒7:53 你们受了天使所传的律法，竟不遵守。” (串)本章38|申33:2约7:19

†[吕]－

†[思]你们这些人接受了藉天使所传布的法律，却不遵守。”

†[当代]“上帝藉天使所传授的律法，你们虽然接受了，却全不遵守！”

†[新译]你们领受了由天使传达的律法，却不遵守。”

†[Wlb]尔受由天使而设之律、而不守之、

†[Xdv]你们是接受了上帝法律的人；这法律是由天使传下的，而你们却不遵守法律！”

†[Kjv]Who have received the law by the disposition of angels, and have not kept it.

†[Nkjv]who have received the law by the direction of angels and have not kept it."

†[BBE]You, to whom the law was given as it was ordered by angels, and who have not kept it.

†[GNT] You are the ones who received God's law, that was handed down by angels - yet you have not obeyed it!"

†[NIV]you who have received the law that was put into effect through angels but have not obeyed it."

本会注释　　天使所传的律法。指上帝的儿子基督，在西奈山颁布律法（见@出20:2@注释）。祂也是立约的使者（见@出23:20@注释）。然而在西奈山上，有一大群天使与祂同在（参@申33:2@；@诗68:17@；@加3:19@；@来2:2@注释）。七十士译本的申33:2说：“在祂的右边有众天使陪伴”。约瑟弗斯（《犹太古代史》第15章.5.3）也表达了这样的意思。

徒7:54 众人听见这话就极其恼怒，向司提反咬牙切齿。 (串)徒2:37;5:33|诗35:16;37:12|伯16:9

†[吕]众人听了这些话，心如刀割，就向司提反咬牙切齿。

†[思]他们一听这些话，怒从心起，向他咬牙切齿。

†[当代]犹太领袖听了这番话后，气得七窍生烟，咬牙切齿。

†[新译]众人听了这些话，心中非常恼怒，就向着司提反咬牙切齿。

†[Wlb]众闻之、忿极、向之切齿、

†[Xdv]议会的议员听了司提反这一些话，非常恼怒，向他咬牙切齿。

†[Kjv]When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

†[Nkjv]When they heard these things they were cut to the heart, and they gnashed at him with their teeth.

†[BBE]Hearing these things, they were cut to the heart and moved with wrath against him.

†[GNT] As the members of the Council listened to Stephen, they became furious and ground their teeth at him in anger.

†[NIV]When they heard this, they were furious and gnashed their teeth at him.

本会注释　　众人听见这话。或“正在听的时候”。
　　就极其恼怒。见@徒5:33@注释。比徒2:37的“扎心”更加痛苦。所产生的不是悔悟，而是忿怒。
　　向司提反咬牙切齿。这是常用的比喻（太8:12；13:42等），在这里表现忿怒。犹太人怒不可遏，气得话都说不出来。他们象野兽一样想把他撕碎。

徒7:55 但司提反被圣灵充满，定睛望天，看见上帝的荣耀，又看见耶稣站在上帝的右边， (串)徒6:5|出24:16约12:41|诗110:1可16:19

†[吕]但司提反呢、充满圣灵，定睛望天，却看见上帝的荣光，耶稣站在上帝的右边，

†[思]斯德望却充满了圣神，注目向天，看见天主的光荣，并看见耶稣站在天主右边，

†[当代]司提反却被圣灵充满，注目望天，看见荣耀的上帝和站在祂右边的耶稣。

†[新译]但司提反被圣灵充满，定睛望着天，看见　神的荣耀，并且看见耶稣站在　神的右边，

†[Wlb]司提反充于圣神、注目仰天、见上帝之荣、耶稣立于其右、

†[Xdv]司提反被圣灵充满，举目望天，看见上帝的荣耀，又看见耶稣站在上帝的右边，

†[Kjv]But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

†[Nkjv]But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God,

†[BBE]But he was full of the Holy Spirit, and looking up to heaven, he saw the glory of God and Jesus at the right hand of God.

†[GNT] But Stephen, full of the Holy Spirit, looked up to heaven and saw God's glory and Jesus standing at the right side of God.

†[NIV]But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God.

本会注释　　但司提反。与他忿怒的敌人形成鲜明的对比。
　　被圣灵充满。暗示不是突然的灵感，而是持续的经验。在开头（徒6：5）和最后，司提反都“被圣灵充满”。
　　定睛。见@徒1:10@注释。
　　望天。司提反看见“天开了”（徒7:56；参@赛6:1@注释）。在场没有一个人看到天开了的荣耀。他们觉得司提反所说看见荣耀的话，加重了他的罪行。但是只有先知能告诉我们，他们所看见的异象，是凭着内心属灵的眼光，还是凭着外表的感觉（参太3:16；林后12:1-6）。
　　看见上帝的荣耀。参@创3:24@；@出13:21@；@约1:14@；@徒7:2@注释。司提反在讲话一开始就提到了“上帝的荣耀”，并在结束时说自己看见了照在他心中的上帝荣耀。司提反一定全神贯注于这个荣耀。他忘记了眼前死亡的危险，完全投入天上的异象。
　　耶稣站在。圣经经常说基督坐在上帝的右边。
　　上帝的右边。见@太26:64@注释。圣父和圣子的异象，坚固了上帝忠心受苦的仆人。

徒7:56 就说：“我看见天开了，人子站在上帝的右边。” (串)结1:1约1:51徒10:11|但7:13

†[吕]就说：“看哪，我看见天敞开着，人子站在上帝的右边呢。”

†[思]遂说道：“看，我见天开了，并见人子站在天主右边。”

†[当代]司提反兴奋地高呼：“看！我看见天开了，耶稣站在上帝的右边呢！”

†[新译]就说：“看哪！我看见天开了，人子站在　神的右边。”

†[Wlb]曰、我见天开、人子立于上帝右、

†[Xdv]就说：“我看见天门开了，人子站在上帝的右边！”

†[Kjv]And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

†[Nkjv]and said, "Look! I see the heavens opened and the Son of Man standing at the right hand of God!"

†[BBE]And he said, Now I see heaven open, and the Son of man at the right hand of God.

†[GNT] "Look!" he said. "I see heaven opened and the Son of Man standing at the right side of God!"

†[NIV]Look," he said, "I see heaven open and the Son of Man standing at the right hand of God."

本会注释　　人子。在《新约》中，除四福音之外，只有启1:13；14:14和本节用过“人子”。司提反可能亲耳听过耶稣这样自称，或者他是从早期教会中学来的，因为他的演讲早于任何一部福音书。犹太公会的成员可能想起基督在他们面前受审时称自己为“人子”（太26:64）。他们那时说主说了亵渎的话。关于“人子”，见@可2:10@注释；参本卷注释第917页。

徒7:57 众人大声喊叫，捂着耳朵，齐心拥上前去，

†[吕]他们就大声喊叫，才着耳朵，同心合意地向他冲上去，

†[思]他们都大声乱嚷，掩着自己的耳朵一致向他扑去，

†[当代]众人大声鼓噪，掩著耳朵，一窝蜂儿拥上去，

†[新译]众人大声喊叫，掩着耳朵，一齐向他冲过去，

†[Wlb]众大呼、掩耳、同心蜂拥而上、

†[Xdv]他们就大声喊叫，用手掩耳，又一拥上前，抓住司提反，

†[Kjv]Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

†[Nkjv]Then they cried out with a loud voice, stopped their ears, and ran at him with one accord;

†[BBE]But with loud cries, and stopping their ears, they made an attack on him all together,

†[GNT] With a loud cry the Council members covered their ears with their hands. Then they all rushed at him at once,

†[NIV]At this they covered their ears and, yelling at the top of their voices, they all rushed at him,

本会注释　　众人大声喊叫。试图盖过司提反的声音，不愿意在上帝的荣耀面前倾听和感化。
　　捂着耳朵。sunechō，“压紧”，合在一起”，他们认为司提反说了亵渎的话，不愿意听下去。因此他们正符合本章51节的描述。亵渎的是他们，而不是司提反。
　　齐心拥上前去。撒但使犹太公会达成了处决一个人时律法所要求的一致意见（申13:9,10）。他们不等正式的判决，同心合意。关于这种草率行为的司法程序，参@太26:59@注释。

徒7:58 把他推到城外，用石头打他。作见证的人把衣裳放在一个少年人名叫扫罗的脚前。 (串)王上21:13路4:29|太23:37来11:37|申17:7徒6:13|徒8:3;9:1

†[吕]给赶出城外，直扔石头打。见证人把衣裳脱在一个叫扫罗的壮年人脚旁。

†[思]把他拉出城外，用石头砸死了。证人脱下自己的衣服放在名叫扫禄的青年人脚前。

†[当代]把司提反拉到城外，用石头掷他。那些带头的人把外衣脱下，放在一个名叫扫罗的年轻人脚前。

†[新译]把他推出城外，用石头打他。那些证人把自己的衣服，放在一个名叫扫罗的青年人脚前。

†[Wlb]逐之出城、以石击之、证者置衣于少者扫罗足前、

†[Xdv]把他推出城外，用石头打他。那些证人把自己的外衣交给一个名叫扫罗的青年看管。

†[Kjv]And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.

†[Nkjv]and they cast him out of the city and stoned him. And the witnesses laid down their clothes at the feet of a young man named Saul.

†[BBE]Driving him out of the town and stoning him: and the witnesses put their clothing at the feet of a young man named Saul.

†[GNT] threw him out of the city, and stoned him. The witnesses left their cloaks in the care of a young man named Saul.

†[NIV]dragged him out of the city and began to stone him. Meanwhile, the witnesses laid their clothes at the feet of a young man named Saul.

本会注释　　把他推到城外。根据利24:14 ，判处石刑的人要被带到营外，在司提反的时代，就意味着在耶路撒冷城外。
　　用石头打他。殉道者仿佛在祈祷的过程中被石头打死（第59,60节）。石刑是摩西的律法对亵渎罪的惩罚（利24:14-16；见@约8:7@注释）。但不论犹太公会多么严格地遵守法律，在罗马人的统治下，他们无权判处人死刑，尤其如果司提反是罗马公民的话（见@徒6:5@注释）。然而罗马官员可以被收买保持缄默（《使徒行述》98，101页）。当时的巡抚彼拉多（见本卷注释第67,68页）可能不在耶路撒冷，然而他既在审判耶稣时有过屈辱的经历，事后他也未必追究打死司提反的事。
　　把衣裳放在。法律要求原告第一个动手执行死刑（申17:7；参@约8:7@注释）。宽松肥大外袍妨碍了执行者手臂的自由挥动，所以要放在一边（参徒22:20）。
　　一个少年人。neanias，“青年”，适用范围很广，从20岁到40岁，因此无助于确定保罗生平的年表（参门9节注释）。关于司提反殉道可能的时间，见本注释第99页。
　　扫罗。这个名字的意义见@撒上9:2@注释。有关扫罗以前的历史，司提反殉道时他的在场，以及他后来改名为保罗，见本章补充注释二。

徒7:59 他们正用石头打的时候，司提反呼吁主说：“求主耶稣接收我的灵魂！” (串)诗31:5路23:46

†[吕]他们扔石头打司提反的时候、司提反呼求说：“主耶稣阿，接纳我的灵。”

†[思]当他们用石头砸斯德望的时候，他祈求说：“主耶稣！接我的灵魂去罢！”

†[当代]在乱石投掷之下，司提反向天呼喊说：“主耶稣啊！接收我的灵魂吧！”跟著跪下，再高声说：

†[新译]他们用石头打司提反的时候，他呼求说：“主耶稣啊，求你接收我的灵魂！”

†[Wlb]众击时、司提反吁曰、主耶稣纳我魂也、

†[Xdv]司提反在石头纷纷袭击下，向主呼求说：“主耶稣啊，求你接纳我的灵魂！”

†[Kjv]And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

†[Nkjv]And they stoned Stephen as he was calling on God and saying, "Lord Jesus, receive my spirit."

†[BBE]And Stephen, while he was being stoned, made prayer to God, saying, Lord Jesus, take my spirit.

†[GNT] They kept on stoning Stephen as he called out to the Lord, "Lord Jesus, receive my spirit!"

†[NIV]While they were stoning him, Stephen prayed, "Lord Jesus, receive my spirit."

本会注释　　他们正用石头打。司提反被人用石头打的时候还在祈祷。
　　司提反呼吁主。原文中没有“主”字。祈祷的内容表明他是在向主耶稣呼吁。他在异象中刚看到耶稣站在上帝的右边（第56节）。
　　接收我的灵魂。见@太27:50@；@路8:55@；@徒7:60@注释。请注意路加还记录了耶稣断气时相似的祷告（路23:46）。

徒7:60 又跪下大声喊着说：“主啊，不要将这罪归于他们！”说了这话，就睡了。扫罗也喜悦他被害。 (串)路22:41徒9:40;20:36|但12:2太27:52|徒22:20罗1:32

†[吕]又跪下大声喊着说：“主阿，不要将这罪归于他们。”说了这话，就长眠下去了。00

†[思]遂屈膝跪下，大声呼喊说：“主，不要向他们算这罪债！”说了这话，就死了。

†[当代]“主啊！不要追究他们的罪。”说完后，就安息了。

†[新译]然后跪下来大声喊着说：“主啊，不要把这罪归给他们！”说了这话，就睡了。

†[Wlb]又跪而大呼曰、主欤、勿以此罪归之、言毕而寝、扫罗亦悦其死、

†[Xdv]他又跪下来，大声喊说：“主啊，不要把这罪归给他们！”他说完这话就死了。

†[Kjv]And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

†[Nkjv]Then he knelt down and cried out with a loud voice, "Lord, do not charge them with this sin." And when he had said this, he fell asleep.

†[BBE]And going down on his knees, he said in a loud voice, Lord, do not make them responsible for this sin. And when he had said this, he went to his rest.

†[GNT] He knelt down and cried out in a loud voice, "Lord! Do not remember this sin against them!" He said this and died.

†[NIV]Then he fell on his knees and cried out, "Lord, do not hold this sin against them." When he had said this, he fell asleep.

本会注释　　跪下。司提反求告和尊崇他看见站在上帝右边的主，但他被石头所砸，跪在地上。。
　　不要将这罪归于他们。司提反无法干预迫害他的人过去的罪，但他有权祈求赦免他们现在的罪。司提反为这些人求饶，充分表现出他的主宽恕的精神（参路23:34）。
　　就睡了。见@可5:39@；@约11:11@注释。司提反在整个辩护过程中的表现，与控告他的人形成了强烈的对比。他们充满了报复的怒火，他却像基督在审判厅中那样保持镇静沉着。路加结束这位殉道者的记录时的最后三个字“就睡了”，仍保持神圣的气氛。斗争结束了，上帝忠心的战士离开了喧闹，要安睡到复活的日子。下面的章节表明他的殉道并非徒然。
　　扫罗也喜悦他被害。有文本把这一句放在第八章的开头。这句话把司提反殉道的记录与扫罗的态度联系在一起。扫罗是同意这么做的，尽管他自己没有参与执行石刑。司提反无畏的见证无疑引起他心潮澎湃，是他所意想不到的。这使他内心狂热的法利赛意识和对司提反事业正义的感悟发生了冲突。冲突的结果是他更加憎恨基督徒和更加疯狂的逼迫（《使徒行述》101，102，112，113页）。当时他因在处死司提反上的功劳而被任命为犹太公会的会员（《使徒行述》102页；见@林前7:7@注释）。后来他痛心疾首地承认自己在处死司提反的事上所起的作用（参徒22:20）。

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