KJV: And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
YLT: and they were stoning Stephen, calling and saying, 'Lord Jesus, receive my spirit;'
Darby: And they stoned Stephen, praying, and saying, Lord Jesus, receive my spirit.
ASV: And they stoned Stephen, calling upon the Lord , and saying, Lord Jesus, receive my spirit.
Καὶ | And [as] |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
ἐλιθοβόλουν | they were stoning |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: λιθοβολέω Sense: to kill by stoning, to stone. |
|
τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
Στέφανον | Stephen |
Parse: Noun, Accusative Masculine Singular Root: Στέφανοσ1 Sense: one of the seven deacons in Jerusalem and the first Christian martyr. |
|
ἐπικαλούμενον | he was calling out |
Parse: Verb, Present Participle Middle, Accusative Masculine Singular Root: ἐπικαλέω Sense: to put a name upon, to surname. |
|
λέγοντα | saying |
Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: λέγω Sense: to say, to speak. |
|
Κύριε | Lord |
Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
Ἰησοῦ | Jesus |
Parse: Noun, Vocative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
δέξαι | receive |
Parse: Verb, Aorist Imperative Middle, 2nd Person Singular Root: δέχομαι Sense: to take with the hand. |
|
πνεῦμά | spirit |
Parse: Noun, Accusative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
|
μου | of me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for Acts 7:59
Same verb and tense repeated, they kept on stoning, they kept it up as he was calling upon the Lord Jesus and making direct prayer to him as “Lord Jesus” (Κυριε Ιησου Kurie Iēsou). [source]
Aorist middle imperative, urgency, receive it now. Many have followed Stephen into death with these words upon their dying lips. See, Acts 9:14, Acts 9:21; Acts 22:16. [source]
God is not in the Greek. From the vision just described, and from the prayer which follows, it is evident that Jesus is meant. So Rev., the Lord. [source]
An unquestionable prayer to Christ. [source]
Reverse Greek Commentary Search for Acts 7:59
Condition of third class with εαν ean and first aorist active subjunctive of αιτεω aiteō The use of με me (me) here is supported by Aleph B 33 Vulgate Syriac Peshitta. Just this phrase does not occur elsewhere in John and seems awkward, but see John 16:23. If it is genuine, as seems likely, here is direct prayer to Jesus taught as we see it practiced by Stephen in Acts 7:59; and in Revelation 22:20. [source]
Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). [source]
Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε kurie). Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore The use of ει ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω apokathistanō is late (also αποκατισταω apokathistaō) omega form for the old and common αποκατιστημι apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
Compare Romans 10:12; Acts 2:21. The formula is from the Septuagint. See Zechariah 13:9; Genesis 12:8; Genesis 13:4; Psalm 115:17. It is used of worship, and here implies prayer to Christ. The first christian prayer recorded as heard by Saul of Tarsus, was Stephen's prayer to Christ, Acts 7:59. The name of Christ occurs nine times in the first nine verses of this epistle. [source]
See note on Acts 13:1 for idiom. It is God‘s church even in Corinth, “laetum et ingens paradoxon ” (Bengel). This city, destroyed by Mummius b.c. 146, had been restored by Julius Caesar a hundred years later, b.c. 44, and now after another hundred years has become very rich and very corrupt. The very word “to Corinthianize” meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See note on Acts 18:1 for the story of Paul‘s work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. That are sanctified (ηγιασμενοις hēgiasmenois). Perfect passive participle of αγιαζω hagiazō late form for αγιζω hagizō so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare αγιον hagion (from αγος hagos awe, reverence, and this from αζω hazō to venerate). It is significant that Paul uses this word concerning the called saints or called to be saints (κλητοις αγιοις klētois hagiois) in Corinth. Cf. κλητος αποστολος klētos apostolos in 1 Corinthians 1:1. It is because they are sanctified in Christ Jesus (εν Χριστωι Ιησου en Christōi Iēsou). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because εκκλησια ekklēsia is a collective substantive. With all that call upon Associative instrumental case with συν sun rather than και kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7, 2 Thessalonians 1:9, 2 Thessalonians 1:12; Philemon 2:9, Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
Associative instrumental case with συν sun rather than και kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7, 2 Thessalonians 1:9, 2 Thessalonians 1:12; Philemon 2:9, Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
Compare 2 Corinthians 5:6, 2 Corinthians 5:8; Acts 7:59; 1 Thessalonians 4:14, 1 Thessalonians 4:17. [source]
A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20. [source]