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Acts 7, when quoting Exodus 3, differs from most Greek and Hebrew versions by using a plural form where others use the singular, a variation closer to the Samaritan Pentateuch. The author of Acts may have followed a Samaritan textual tradition.
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2500 BCE
1000+ CE
Samaritan Exodus 3:6
Samaritan Penteteuch
Samaritan
4 And when God saw that he went over to see, God called to him from the middle of the bush, and said: “Moses, Moses”. And he said: “Here I am.” 5 And he said: “Do not come near, take your shoes off your feet, for the place on which you are standing is holy ground.” 6 And he said: “I am the God of your ancestors, the God of Abraham, and the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God. 7 And Shema said: “I have surely seen the suffering of my people who are in Egypt, and have heard their cry because of their taskmasters; for I know his sorrow;
Date: 130–120 BCE (based on scholarly estimates)
Acts 7:32
New Testament
30 “After forty years had passed, an angel appeared to him in the desert of Mount Sinai, in the flame of a burning bush. 31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 32 ‘I am the God of your forefathers, the God of Abraham, Isaac, and Jacob.’ Moses began to tremble and did not dare to look more closely. 33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 34 I have certainly seen the suffering of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. Now come, I will send you to Egypt.’
Date: 70–90 CE (based on scholarly estimates)
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Notes and References
"... Acts 7:32: From the synopsis it is evident that each line differs slightly from the Old Testament source; however, presently it is part b which interests us. The Septuagint (also the Masoretic text, and Syriac versions) reads singular, while Acts presents the plural ... One could easily account for the difference between Acts 7 and the Septuagint in terms of the author's redactional activity ... The other solution - related to the source employed - could be seen in view of the plural reading of the Samaritan Pentateuch and its targum. Proponents of Samaritan theories readily appeal to this data. Once again, the textual evidence is impressive and points to a solution beyond the Samaritan traditions ..."
Earl Richard, “Acts 7: An Investigation of the Samaritan Evidence,” CBQ (1977): 190–208.
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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