Acts 7:35

τοῦτον : followed by the triple οὗτος, a significant and oratorical repetition anaphora or repetition of the pronoun, cf. Acts 2:23; Acts 5:31 (so Bengel, Blass, Viteau, see also Simcox, Language of the N. T., pp. 65, 66). It plainly appears to be one of the purposes, although we cannot positively say the chief purpose, of the speech to place Moses in typical comparison to Jesus and the behaviour of the Jews towards Him, Acts 7:25. (καὶ) ἄρχοντα καὶ λυτρωτὴν : Moses was made by God a ruler and even more than a judge not δικαστής but λυτρωτής. But just as the denial of the Christ is compared with the denial of Moses, cf. ἠρνήσαντο and ἠρνήσασθε in Acts 3:13, so in the same way the λὑτρωσις wrought by Christ is compared with that wrought by Moses, cf. Luke 1:68; Luke 2:38; Hebrews 9:12; Titus 2:14 (so Wendt, in loco) “omnia quæ negaverant Judæi Deus attribuit Moysi” (Blass). λυτρωτής in LXX and in Philo, but not in classical Greek. In the Sept. the word is used of God Himself, Psalms 19:14; Psalms 78:35 (cf. Deuteronomy 13:5, and Psalms of Solomon, Acts 9:1). ἐν χειρὶ, cf. Acts 11:21, but σύν is closer to the classical σὺν θεοῖς with the helping and protecting hand, ἐν χειρὶ = בְּיָד, cf. Galatians 3:19. τῇ βάτῳ : ὁ Attic, ἡ Hellenistic, but in N.T. it varies, in Luke 20:37 feminine, in Mark 12:26 (and in LXX) masculine (W.H [207]); Blass, Gram., p. 26; Grimm-Thayer, sub v.

[207] Westcott and Hort's The New Testament in Greek: Critical Text and Notes.