This academic exegesis addresses the interpretive challenge posed by the phrase ἀστεῖος τῷ θεῷ in Acts 7:20. The primary exegetical issue concerns whether this construction should be understood as a literal statement about Moses’ beauty in God’s estimation or as a Semitic idiom functioning as a superlative, signifying exceptional or exceeding beauty. The varying interpretations across historical and modern translations necessitate a detailed examination of the Greek phrase’s grammatical function, lexical nuances, and potential parallels in Septuagintal and New Testament usage.
ἐν ᾧ καιρῷ ἐγεννήθη Μωϋσῆς, καὶ ἦν ἀστεῖος τῷ θεῷ, ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός.(Nestle 1904)
- Key differences with SBLGNT (2010): There are no significant textual differences in the phrase ἀστεῖος τῷ θεῷ between the Nestle 1904 text and the SBLGNT (2010) for Acts 7:20. Both editions present the same reading, confirming the stability of the text for this particular phrase.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The text of Acts 7:20, particularly the phrase ἀστεῖος τῷ θεῷ, presents no significant textual variants in the Nestle-Aland 28th Edition (NA28). The consensus among critical editions supports the reading as it stands, directing interpretive efforts toward the lexical and grammatical understanding rather than textual reconstruction.
Lexically, the adjective ἀστεῖος (asteios) is significant. According to BDAG (3rd ed., p. 143), it means “pertaining to being remarkable in appearance, beautiful, charming, handsome.” It derives from ἄστυ (astu), meaning “city,” originally referring to urban refinement or elegance. The term appears in the New Testament only twice: Acts 7:20 and Hebrews 11:23. In Hebrews 11:23, Moses is described as ἀστεῖον τὸ παιδίον (asteion to paidion), meaning “a lovely child” or “a beautiful child,” without the dative complement τῷ θεῷ. This indicates that ἀστεῖος itself conveys the notion of beauty or loveliness.
The crux of the interpretive debate lies in the dative phrase τῷ θεῷ (tō theō). Grammatically, the dative case can denote various relationships, including advantage/disadvantage, interest, reference, or agent. A literal interpretation would render it as “beautiful to God,” “beautiful in the sight of God,” or “beautiful before God,” suggesting divine approval or recognition of Moses’ aesthetic qualities. This aligns with a common dative of reference or interest, indicating the party for whom something is true or relevant.
However, the prevailing academic consensus, as noted by BDAG and various commentaries, identifies ἀστεῖος τῷ θεῷ as a Semitic idiom functioning as a superlative. BDAG explicitly states that “The idiom with θεῷ (lit. beautiful before God) is a Semitic superlative.” This construction, often referred to as a “divine superlative,” employs the dative of θεός or a similar divine reference to intensify an adjective, much like a superlative degree. The most direct parallel cited is from the Septuagint (LXX) in Jonah 3:3, where Nineveh is described as πόλις μεγάλη τῷ θεῷ (polis megalē tō theō), translated in the Revised Standard Version (RSV) as “an exceedingly great city.” Here, τῷ θεῷ clearly does not mean “great in God’s sight” but rather “very great” or “exceedingly great.” Other Old Testament examples of similar intensifying genitive constructions include “mountains of God” for “very high mountains” (Psalm 36:7 LXX) or “cedars of God” for “mighty cedars” (Psalm 80:11 LXX).
Attempts to find parallels in other Greek literature, such as Barnabas 4:11 and 8:4 or Aeschylus’ Agamemnon 345, have largely been dismissed by scholars like C. K. Barrett (Acts I-II, p. 354) due to a lack of genuine parallelism in conveying a superlative sense via a dative of divinity. This reinforces the argument for a Semitic linguistic influence, suggesting that Luke, or Stephen in his speech, utilized a Hellenistic Jewish idiom.
Translation Variants with Grammatical & Rhetorical Analysis
The phrase ἀστεῖος τῷ θεῷ in Acts 7:20 has generated two primary approaches to translation, each with distinct grammatical and rhetorical implications:
- Literal Translation: “beautiful to God,” “beautiful in the sight of God,” or “before God.”
- Grammatical Analysis: This approach interprets τῷ θεῷ as a dative of reference or interest. It posits that Moses’ beauty was perceived or affirmed by God, or that his appearance was pleasing in God’s estimation. The adjective ἀστεῖος retains its primary meaning of “beautiful” or “charming.”
- Rhetorical Analysis: This translation emphasizes a divine perspective. It suggests that Moses possessed a quality that God specifically noticed or favored, implying a special status or destiny for the child from birth. It highlights God’s active involvement and discernment, rather than merely an objective description of the child’s attractiveness. This aligns with narratives where divine favor is indicated early in a hero’s life.
- Idiomatic Translation: “exceeding fair,” “exceptionally beautiful,” or “divinely beautiful.”
- Grammatical Analysis: This approach understands τῷ θεῷ as a Semitic idiom functioning as an intensifier, akin to a superlative. In this view, the dative phrase adverbially modifies ἀστεῖος, elevating its meaning from simply “beautiful” to “exceptionally” or “exceedingly beautiful.” The example of Jonah 3:3 (πόλις μεγάλη τῷ θεῷ = “exceedingly great city”) provides strong evidence for this grammatical function in Hellenistic Greek influenced by Semitic languages.
- Rhetorical Analysis: This translation emphasizes the *degree* of Moses’ beauty as an inherent quality, rather than focusing on God’s perception. It asserts that Moses was extraordinarily handsome, such that his parents recognized this innate quality and hid him (as suggested by the context in Acts 7:20 and Exodus 2:2, and reinforced by Heb 11:23). This interpretation aligns with the narrative’s purpose of highlighting Moses’ remarkable attributes from birth, preparing the audience for his future role as a divinely chosen leader. The KJV’s “exceeding fair” is a classic example of this interpretive choice.
The query regarding why figures like Luther, Schlachter, and the Vulgate might not have adopted the idiomatic translation points to a potential historical lack of widespread recognition or acceptance of this particular Semitic idiom in earlier translational traditions. The understanding of Septuagintalisms and Hellenistic Greek nuances has evolved with modern biblical scholarship, leading to a more nuanced appreciation of such linguistic phenomena. While a literal translation is grammatically plausible in isolation, the comparative evidence from the LXX and the consensus of modern lexical resources (e.g., BDAG) strongly favors the idiomatic interpretation for its more accurate reflection of the intended meaning within a Hellenistic Jewish context.
Conclusions and Translation Suggestions
Based on the lexical evidence, particularly from BDAG, and the strong parallel provided by the Septuagintal usage in Jonah 3:3, the understanding of ἀστεῖος τῷ θεῷ as a Semitic superlative indicating “exceedingly beautiful” is the most robust interpretation. While a literal translation of “beautiful in the sight of God” is not entirely impossible, it overlooks a well-attested idiom that enriches the meaning. The context of Stephen’s speech, highlighting Moses’ extraordinary nature from birth, further supports an interpretation that emphasizes an exceptional degree of beauty.
Therefore, the translation should aim to convey this superlative sense, emphasizing the remarkable physical attractiveness of Moses. Here are three suggested translations:
- Moses was born, and he was exceptionally beautiful.
This translation prioritizes the idiomatic superlative, using a common English adverbial intensifier.
- Moses was born, and he was exceedingly handsome.
This option uses a more archaic but widely recognized phrase (similar to the KJV) that captures the strong sense of superlative beauty.
- Moses was born, and he was divinely beautiful.
This translation attempts to bridge the two interpretations, acknowledging the “God” component while conveying a superlative degree of beauty, suggesting a beauty of a quality that could be considered divine or divinely bestowed.