KJV: This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.
YLT: this is the Moses who did say to the sons of Israel: A prophet to you shall the Lord your God raise up out of your brethren, like to me, him shall ye hear.
Darby: This is the Moses who said to the sons of Israel, A prophet shall God raise up to you out of your brethren like me him shall ye hear.
ASV: This is that Moses, who said unto the children of Israel, A prophet shall God raise up unto you from among your brethren, like unto me.
| Οὗτός | This |
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Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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| Μωϋσῆς | Moses |
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Parse: Noun, Nominative 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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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| εἴπας | having said |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: λέγω Sense: to speak, say. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| υἱοῖς | sons |
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Parse: Noun, Dative Masculine Plural Root: υἱός Sense: a son. |
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| Ἰσραήλ | of Israel |
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Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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| Προφήτην | A prophet |
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Parse: Noun, Accusative Masculine Singular Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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| ὑμῖν | for you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ἀναστήσει | will raise up |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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| Θεὸς | God |
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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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| ἐκ | out from |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| ἀδελφῶν | brothers |
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Parse: Noun, Genitive Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ὡς | like |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| ἐμέ | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for Acts 7:37
This same passage Peter quoted to the crowd in Solomon‘s Porch (Acts 3:22). Stephen undoubtedly means to argue that Moses was predicting the Messiah as a prophet like himself who is no other than Jesus so that these Pharisees are in reality opposing Moses. It was a neat turn. [source]
Reverse Greek Commentary Search for Acts 7:37
Rev., “the prophet.” According to the Greek order, the prophet art thou. See Deuteronomy 18:15, and compare Acts 3:22; Acts 7:37; John 1:46; John 6:14. [source]
Here the paratactic και kai is like the transitional ουν oun (then). What then? Argumentative ουν oun like Paul‘s τι ουν ti oun in Romans 6:15. Quid ergo? Art thou Elijah? The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Malachi 4:5. In Mark 9:11. Jesus will identify John with the Elijah of Malachi‘s prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. He saith Vivid dramatic present. I am not Short and blunt denial. Art thou the prophet? “The prophet art thou?” This question followed naturally the previous denials. Moses (Deuteronomy 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts 3:22; Acts 7:37), but the Jews thought him another forerunner of the Messiah (John 7:40). It is not clear in John 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark 8:28; Matthew 16:14). And he answered First aorist passive (deponent passive, sense of voice gone) indicative of αποκρινομαι apokrinomai to give a decision from myself, to reply. No Shortest possible denial. [source]
Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and αν an in apodosis. This was a home-thrust, proving that they did not really believe Moses. For he wrote of me Deuteronomy 18:18. is quoted by Peter (Acts 3:22) as a prophecy of Christ and also by Stephen in Acts 7:37. See also John 3:14 about the brazen serpent and John 8:56 about Abraham foreseeing Christ‘s day. Jesus does here say that Moses wrote concerning him. [source]
“Signs” oldest MSS. have. This sign added to those already wrought (John 6:2). Cf. John 2:23; John 3:2. They said Inchoative imperfect, began to say. Of a truth Common adverb (from αλητης alēthēs) in John (John 7:40). The prophet that cometh There was a popular expectation about the prophet of Deuteronomy 18:15 as being the Messiah (John 1:21; John 11:27). The phrase is peculiar to John, but the idea is in Acts (Acts 3:22; Acts 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope. [source]
The MSS. vary greatly here about ημων hēmōn (our), some have αυτων autōn some αυτων ημιν autōn hēmin Westcott and Hort consider these readings “a primitive error” for ημιν hēmin (to us) taken with αναστησας Ιησουν anastēsas Iēsoun (having for us raised up Jesus). This raising up (from ανιστημι anistēmi set up) as in Acts 3:22; Acts 7:37 refers not to resurrection (Acts 13:34), but to the sending of Jesus (two raisings up). In the second psalm (εν τωι πσαλμωι τωι δευτερωι en tōi psalmōi tōi deuterōi). Psalm 2:7. D has πρωτωι prōtōi because the first psalm was often counted as merely introductory. [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]