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.
YLT: 'This Moses, whom they did refuse, saying, Who did set thee a ruler and a judge? this one God a ruler and a redeemer did send, in the hand of a messenger who appeared to him in the bush;
Darby: This Moses, whom they refused, saying, Who made thee ruler and judge? him did God send to be a ruler and deliverer with the hand of the angel who appeared to him in the bush.
ASV: This Moses whom they refused, saying, Who made thee a ruler and a judge? him hath God sent to be both a ruler and a deliverer with the hand of the angel that appeared to him in the bush.
| Τοῦτον | This |
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Parse: Demonstrative Pronoun, Accusative Masculine Singular Root: οὗτος Sense: this. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Μωϋσῆν | Moses |
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Parse: Noun, Accusative Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἠρνήσαντο | they rejected |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: ἀρνέομαι Sense: to deny. |
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| εἰπόντες | having said |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: λέγω Sense: to speak, say. |
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| κατέστησεν | appointed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καθιστάνω Sense: to set, place, put. |
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| ἄρχοντα | ruler |
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Parse: Noun, Accusative Masculine Singular Root: ἄρχων Sense: a ruler, commander, chief, leader. |
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| δικαστήν | judge |
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Parse: Noun, Accusative Masculine Singular Root: δικαστής Sense: a judge, arbitrator, umpire. |
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| ὁ | whom |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God [as] |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| λυτρωτὴν | redeemer |
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Parse: Noun, Accusative Masculine Singular Root: λυτρωτής Sense: redeemer. |
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| ἀπέσταλκεν | sent |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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| χειρὶ | [the] hand |
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Parse: Noun, Dative Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| ἀγγέλου | of [the] angel |
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Parse: Noun, Genitive Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὀφθέντος | having appeared |
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Parse: Verb, Aorist Participle Passive, Genitive Masculine Singular Root: εἶδον Sense: to see with the eyes. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| βάτῳ | bush |
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Parse: Noun, Dative Feminine Singular Root: βάτοσ1 Sense: a thorn or bramble bush. |
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Greek Commentary for Acts 7:35
Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of ουτος houtos here about Moses: Acts 7:35 twice, Acts 7:36, Acts 7:37, Acts 7:38, Acts 7:40). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt denied “Ransomer” or “Redeemer” (λυτρωτης lutrōtēs) is not found elsewhere, λυτρον lutron (ransom), λυτροω lutroō to ransom, and λυτρωσις lutrōsis ransoming or redemption, are found often. In Acts 5:31 Christ is termed “Prince and Saviour.” [source]
So the correct text. The Pharisees had accused Stephen of blaspheming “against Moses and God” (Acts 6:11). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation (συν sun) with the hand of the Angel of Jehovah. [source]
Strictly, a ransomer or redeemer. Only here in New Testament. See on ransom, Matthew 20:28; and redeemed, 1 Peter 1:18. [source]
The best texts read σύν χειρὶ , “with the hand;” i.e., in association with the protecting and helping power of the angel. [source]
Reverse Greek Commentary Search for Acts 7:35
The word most commonly used in the New Testament of seeing visions. See Matthew 17:3; Mark 9:4; Luke 1:11; Luke 22:43; Acts 2:17; Acts 7:35. The kindred noun ὀπτασία , wherever it occurs in the New Testament, means a vision. See Luke 1:2; Luke 24:23, etc. [source]
Old word, quoted from the lxx in Mark 12:26; Luke 20:37 (from Exodus 3:6) about the burning bush that Moses saw, and by Stephen (Acts 7:30, Acts 7:35) referring to the same incident. Nowhere else in the N.T. “Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient” (Vincent).Gather (βατου trugōsin). A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and Revelation 14:18.Grapes Cluster of grapes. [source]
Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of ουτος houtos here about Moses: Acts 7:35 twice, Acts 7:36, Acts 7:37, Acts 7:38, Acts 7:40). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt denied “Ransomer” or “Redeemer” (λυτρωτης lutrōtēs) is not found elsewhere, λυτρον lutron (ransom), λυτροω lutroō to ransom, and λυτρωσις lutrōsis ransoming or redemption, are found often. In Acts 5:31 Christ is termed “Prince and Saviour.” [source]
Ἑν χειρὶ bythe agency of. A Hebraism. In this sense, not elsewhere in N.T. See lxx, Genesis 38:20Leviticus 16:21. In the hand of Moses, Leviticus 26:46; Numbers 4:37, Numbers 4:41, Numbers 4:45, Numbers 4:49. Comp. σὺν χειρὶ ἀγγέλου withthe hand of the angel, Acts 7:35. For μεσίτης mediatorsee on 1 Timothy 2:5, and comp. Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. It is a later Greek word signifying also umpire, arbitrator, and appears in lxx only in Job 9:33. The mediator here is Moses, who is often so designated by rabbinical writers. The object is not (as Meyer) to enable the reader to realize the glory of the law in the dignity and formal solemnity of its ordination, but to indicate the inferior, subordinate position held by the law in comparison with the promise, not the gospel. A glorification of the law cannot be intended, since if that were contemplated in the mention of angels and the mediator, the statement would tend to the disparagement of the promise which was given without a mediator. Paul, in the section Galatians 3:6-9, Galatians 3:7, aims to show that the law does not, as the Judaisers assume, stand in a relation to the divine plan of salvation as direct and positive as does the promise, and that it has not, like the promise and its fulfillment, an eternal significance. On the contrary, it has only a transitory value. This estimate of the law does not contradict Paul's assertions in Romans 7:12-25. In representing the law as subordinate and temporary he does not impugn it as a divine institution. [source]