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Acts 7:17 [study!]

American Standard Version (ASV 1901) [2]
— But as the time of the promise drew nigh which God vouchsafed unto Abraham, the people grew and multiplied in Egypt,
King James Version (KJV 1769)
— But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,
New American Standard Bible (NASB ©1995)
— “But as the time of the promise was approaching which God had assured to Abraham, the people increased and multiplied in Egypt,
Webster's Revision of the KJB (WEB 1833)
— But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,
Darby's Translation (DBY 1890)
— But as the time of promise drew near which God had promised to Abraham, the people increased and multiplied in Egypt,
Rotherham's Emphasized Bible (EBR 1902)
— Now, just as the time of the promise was drawing near wherewith God had agreed with Abraham, the people grew, and were multiplied in Egypt,—
Young's Literal Translation (YLT 1898)
— 'And according as the time of the promise was drawing nigh, which God did swear to Abraham, the people increased and multiplied in Egypt,
Douay-Rheims Challoner Revision (DR 1750)
— And when the time of the promise drew near, which God had promised to Abraham, the people increased and were multiplied in Egypt.
Original King James Bible (AV 1611) [2]
— But when the time of the promise drew nigh, which God had sworne to Abraham, the people grew and multiplied in Egypt,
John Etheridge Peshitta-Aramaic NT (1849)
— And when was come the time of that which Aloha promised with an oath unto Abraham, the people had multiplied and increased in Mitsreen
James Murdock Peshitta-Aramaic NT (1852)
— And when the time arrived for that which God had promised to Abraham with an oath, the people had multiplied and become strong, in Egypt:

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
But 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
when 2531
{2531} Prime
καθώς
kathos
{kath-oce'}
From G2596 and G5613; just (or inasmuch) as, that.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
time 5550
{5550} Prime
χρόνος
chronos
{khron'-os}
Of uncertain derivation; a space of time (in genitive case, and thus properly distinguished from G2540, which designates a fixed or special occasion; and from G0165, which denotes a particular period) or interval; by extension an individual opportunity; by implication delay.
of the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
promise 1860
{1860} Prime
ἐπαγγελία
epaggelia
{ep-ang-el-ee'-ah}
From G1861; an announcement (for information, assent or pledge; especially a divine assurance of good).
drew nigh, 1448
{1448} Prime
ἐγγίζω
eggizo
{eng-id'-zo}
From G1451; to make near, that is, (reflexively) approach.
z5707
<5707> Grammar
Tense - Imperfect (See G5775)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 855
which 3739
{3739} Prime
ὅς
hos
{hos}
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
God 2316
{2316} Prime
θεός
theos
{theh'-os}
Of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively a magistrate; by Hebraism very.
had sworn 3660
{3660} Prime
ὀμνύω
omnuo
{om-noo'-o}
A prolonged form of a primary but obsolete word, ὄμω [[omo]], for which another prolonged form (ὀμόω [[omoo]], {om-o'-o}) is used in certain tenses. To swear, that is, take (or declare on) oath.
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
to Abraham, 11
{0011} Prime
Ἀβραάμ
Abraam
{ab-rah-am'}
Of Hebrew origin [H0085]; Abraham, the Hebrew patriarch. In Acts 7:16 the text should probably read Jacob.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
people 2992
{2992} Prime
λαός
laos
{lah-os'}
Apparently a primary word; a people (in general; thus differing from G1218, which denotes one's own populace).
grew 837
{0837} Prime
αὐξάνω
auxano
{owx-an'-o}
A prolonged form of a primary verb; to grow ('wax'), that is, enlarge (literally or figuratively, actively or passively).
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
multiplied 4129
{4129} Prime
πληθύνω
plethuno
{play-thoo'-no}
From another form of G4128; to increase (transitively or intransitively).
z5681
<5681> Grammar
Tense - Aorist (See G5777)
Voice - Passive (See G5786)
Mood - Indicative (See G5791)
Count - 602
in 1722
{1722} Prime
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
Egypt, 125
{0125} Prime
Αἴγυπτος
Aiguptos
{ah'-ee-goop-tos}
Of uncertain derivation; AEgyptus, the land of the Nile.
Jamieson-Fausset-Brown Commentary

Acts 7:17

_ _ But when — rather, “as.”

_ _ the time of the promise — that is, for its fulfillment.

_ _ the people grew and multiplied in Egypt — For more than two hundred years they amounted to no more than seventy-five souls; how prodigious, then, must have been their multiplication during the latter two centuries, when six hundred thousand men, fit for war, besides women and children, left Egypt!

Matthew Henry's Commentary

Acts 7:17-29

_ _ Stephen here goes on to relate,

_ _ I. The wonderful increase of the people of Israel in Egypt; it was by a wonder of providence that in a little time they advanced from a family into a nation. 1. It was when the time of the promise drew nigh — the time when they were to be formed into a people. During the first two hundred and fifteen years after the promise made to Abraham, the children of the covenant were increased but to seventy; but in the latter two hundred and fifteen years they increased to six hundred thousand fighting men. The motion of providence is sometimes quickest when it comes nearest the centre. Let us not be discouraged at the slowness of the proceedings towards the accomplishment of God's promises; God knows how to redeem the time that seems to have been lost, and, when the year of the redeemed is at hand, can do a double work in a single day. 2. It was in Egypt, where they were oppressed, and ruled with rigour; when their lives were made so bitter to them that, one would think, they should have wished to be written childless, yet they married, in faith that God in due time would visit them; and God blessed them, who thus honoured him, saying, Be fruitful, and multiply. Suffering times have often been growing times with the church.

_ _ II. The extreme hardships which they underwent there, Acts 7:18, Acts 7:19. When the Egyptians observed them to increase in number they increased their burdens, in which Stephen observes three things: — 1. Their base ingratitude: They were oppressed by another king that knew not Joseph, that is, did not consider the good service that Joseph had done to that nation; for, if he had, he would not have made so ill a requital to his relations and family. Those that injure good people are very ungrateful, for they are the blessings of the age and place they live in. 2. Their hellish craft and policy: They dealt subtly with our kindred. Come on, said they, let us deal wisely, thinking thereby to secure themselves, but it proved dealing foolishly, for they did but treasure up wrath by it. Those are in a great mistake who think they deal wisely for themselves when they deal deceitfully or unmercifully with their brethren. 3. Their barbarous and inhuman cruelty. That they might effectually extirpate them, they cast out their young children, to the end they might not live. The killing of their infant seed seemed a very likely way to crush an infant nation. Now Stephen seems to observe this to them, not only that they might further see how mean their beginnings were, fitly represented (perhaps with an eye to the exposing of the young children in Egypt) by the forlorn state of a helpless, out-cast infant (Ezekiel 16:4), and how much they were indebted to God for his care of them, which they had forfeited, and made themselves unworthy of: but also that they might consider that what they were now doing against the Christian church in its infancy was as impious and unjust, and would be in the issue as fruitless and ineffectual, as that was which the Egyptians did against the Jewish church in its infancy. “You think you deal subtly in your ill treatment of us, and, in persecuting young converts, you do as they did in casting out the young children; but you will find it is to no purpose, in spite of your malice Christ's disciples will increase and multiply.

_ _ III. The raising up of Moses to be their deliverer. Stephen was charged with having spoken blasphemous words against Moses, in answer to which charge he here speaks very honourably of him. 1. Moses was born when the persecution of Israel was at the hottest, especially in that most cruel instance of it, the murdering of the new-born children: At that time, Moses was born (Acts 7:20), and was himself in danger, as soon as he came into the world (as our Saviour also was at Bethlehem) of falling a sacrifice to that bloody edict. God is preparing for his people's deliverance, when their way is darkest, and their distress deepest. 2. He was exceedingly fair; his face began to shine as soon as he was born, as a happy presage of the honour God designed to put upon him; he was asteios t Thefair towards God; he was sanctified from the womb, and this made him beautiful in God's eyes; for it is the beauty of holiness that is in God's sight of great price. 3. He was wonderfully preserved in his infancy, first, by the care of his tender parents, who nourished him three months in their own house, as long as they durst; and then by a favourable providence that threw him into the arms of Pharaoh's daughter, who took him up, and nourished him as her own son (Acts 7:21); for those whom God designs to make special use of he will take special care of. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus (as he is called Acts 4:27) from the enemies that are gathered together against him. 4. He became a great scholar (Acts 7:22): He was learned in all the wisdom of the Egyptians, who were then famed for all manner of polite literature, particularly philosophy, astronomy, and (which perhaps helped to lead them to idolatry) hieroglyphics. Moses, having his education at court, had opportunity of improving himself by the best books, tutors, and conversation, in all the arts and sciences, and had a genius for them. Only we have reason to think that he had not so far forgotten the God of his fathers as to acquaint himself with the unlawful studies and practices of the magicians of Egypt, any further than was necessary to the confuting of them. 5. He became a prime minister of state in Egypt. This seems to be meant by his being mighty in words and deeds. Though he had not a ready way of expressing himself, but stammered, yet he spoke admirably good sense, and every thing he said commanded assent, and carried its own evidence and force of reason along with it; and, in business, none went on with such courage, and conduct, and success. Thus was he prepared, by human helps, for those services, which, after all, he could not be thoroughly furnished for without divine illumination. Now, by all this, Stephen will make it appear that, notwithstanding the malicious insinuations of his persecutors, he had as high and honourable thoughts of Moses as they had.

_ _ IV. The attempts which Moses made to deliver Israel, which they spurned, and would not close in with. This Stephen insists much upon, and it serves for a key to this story (Exodus 2:11-15), as does also that other construction which is put upon it by the apostle, Hebrews 11:24-26. There it is represented as an act of holy self-denial, here as a designed prelude to, or entrance upon, the public service he was to be called out to (Acts 7:23): When he was full forty years old, in the prime of his time for preferment in the court of Egypt, it came into his heart (for God put it there) to visit his brethren the children of Israel, and to see which way he might do them any service; and he showed himself as a public person, with a public character. 1. As Israel's saviour. This he gave a specimen of in avenging an oppressed Israelite, and killing the Egyptian that abused him (Acts 7:24). Seeing one of his brethren suffer wrong, he was moved with compassion towards the sufferer, and a just indignation at the wrong-doer, as men in public stations should be, and he avenged him that was oppressed, and smote the Egyptian, which, if he had been only a private person, he could not lawfully have done; but he knew that his commission from heaven would bear him out, and he supposed that his brethren (who could not but have some knowledge of the promise made to Abraham, that the nation that should oppress them God would judge) would have understood that God by his hand would deliver them; for he could not have had either presence of mind or strength of body to do what he did, if he had not been clothed with such a divine power as evinced a divine authority. If they had but understood the signs of the times, they might have taken this for the dawning of the day of their deliverance; but they understood not, they did not take this, as it was designed, for the setting up of a standard, and sounding of a trumpet, to proclaim Moses their deliverer. 2. As Israel's judge. This he gave a specimen of, the very next day, in offering to accommodate matters between two contending Hebrews, wherein he plainly assumed a public character (Acts 7:26): He showed himself to them as they strove, and, putting on an air of majesty and authority, he would have set them at one again, and as their prince have determined the controversy between them, saying, Sirs, you are brethren, by birth and profession of religion; why do you wrong one to another? For he observed that (as in most strifes) there was a fault on both sides; and therefore, in order to peace and friendship, there must be a mutual remission and condescension. When Moses was to be Israel's deliverer out of Egypt, he slew the Egyptians, and so delivered Israel out of their hands; but, when he was to be Israel's judge and lawgiver, he ruled them with the golden sceptre, not the iron rod; he did not kill and slay them when they strove, but gave them excellent laws and statutes, and decided upon their complaints and appeals made to him, Exodus 18:16. But the contending Israelite that was most in the wrong thrust him away (Acts 7:27), would not bear the reproof, though a just and gentle one, but was ready to fly in his face, with, Who made thee a ruler and a judge over us? Proud and litigious spirits are impatient of check and control. Rather would these Israelites have their bodies ruled with rigour by their task-masters than be delivered, and have their minds ruled with reason, by their deliverer. The wrong-doer was so enraged at the reproof given him that he upbraided Moses with the service he had done to their nation in killing the Egyptian, which, if they had pleased, would have been the earnest of further and greater service: Wilt thou kill me, as thou didst the Egyptian yesterday? Acts 7:28, charging that upon him as his crime, and threatening to accuse him for it, which was the hanging out of the flag of defiance to the Egyptians, and the banner of love and deliverance to Israel. Hereupon Moses fled into the land of Midian, and made no further attempt to deliver Israel till forty years after; he settled as a stranger in Midian, married, and had two sons, by Jethro's daughter, Acts 7:29.

_ _ Now let us see how this serves Stephen's purpose. 1. They charged him with blaspheming Moses, in answer to which he retorts upon them the indignities which their fathers did to Moses, which they ought to be ashamed of, and humbled for, instead of picking quarrels thus, under pretence of zeal for the honour of Moses, with one that had as great a veneration for him as any of them had. 2. They persecuted him for disputing in defence of Christ and his gospel, in opposition to which they set up Moses and his law: “But,” saith he, “you had best take heed,” (1.) “Lest you hereby do as your fathers did, refuse and reject one whom God has raised up to be to you a prince and a Saviour; you may understand, if you will not wilfully shut your eyes against the light, that God will, by this Jesus, deliver you out of a worse slavery than that in Egypt; take heed then of thrusting him away, but receive him as a ruler and a judge over you.” (2.) “Lest you hereby fare as your fathers fared, who for this were very justly left to die in their slavery, for the deliverance came not till forty years after. This will be the issue of it, you put away the gospel from you, and it will be sent to the Gentiles; you will not have Christ, and you shall not have him, so shall your doom be.” Matthew 23:38, Matthew 23:39.

John Wesley's Explanatory Notes

Acts 7:17

Exodus 1:7.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
when:

Acts 7:6 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.
Genesis 15:13-16 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land [that is] not theirs, and shall serve them; and they shall afflict them four hundred years; ... But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.
2 Peter 3:8-9 But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day. ... The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

the people:

Acts 13:17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
Exodus 1:7-12 And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. ... But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.
Exodus 1:20 Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.
Psalms 105:24-25 And he increased his people greatly; and made them stronger than their enemies. ... He turned their heart to hate his people, to deal subtilly with his servants.
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Gn 15:13. Ex 1:7, 20. Ps 105:24. Ac 7:6; 13:17. 2P 3:8.

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