SEV Biblia, Chapter 7:35
A este Moiss, al cual habían rehusado, diciendo: ¿Quin te ha puesto por príncipe y juez? A ste envi Dios por príncipe y redentor con la mano del ngel que le apareci en la zarza.
John Gill's Bible Commentary
Ver. 35. This Moses, whom they refused , etc.] That is, the Israelites; the Ethiopic version reads, his kinsmen denied; those of his own nation, and even of his family: saying, who made thee a ruler and a judge? as Dathan, or whoever said the words in ( Acts 7:27). the same did God send to be a ruler and a deliverer ; or a redeemer; so the Jews often call Moses, saying f361 as was the first redeemer, so shall be the last Redeemer. He was an eminent type of the Messiah; and the redemption of the people of Israel out of the Egyptian bondage, by him, was emblematical of redemption from the bondage of sin, Satan, and the law by Jesus Christ; and as Moses had his mission and commission from God, so had Jesus Christ, as Mediator; and as Moses was despised by his brethren, and yet made the ruler and deliverer of them, so, though Jesus was set at nought by the Jews, yet he was made both Lord and Christ, and exalted to be a Prince and a Saviour. Moses was sent by the hands of the angel, which appeared to him in the bush; and who was the second person in the Godhead; the Father sent him by the Son, not as an instrument, but as having the power and authority over him, to govern, direct, and assist him. The Alexandrian copy, and the Vulgate Latin version read, with the hand of the angel; he sent Moses along with him to be used by him as an instrument in his hand, to deliver the people of Israel; nor does this at all contradict what the Jews say at the time of the passover: and the Lord hath brought us out of Egypt, alm ydy l[ al , not by the hands of an angel, nor by the hands of a seraph, nor by the hands of a messenger, but the holy blessed God, by his own glory, by himself; for he did not deliver them by a created angel, but by an uncreated one.
Matthew Henry Commentary
Verses 30-41 - Men deceive themselves, if they think God cannot do what he sees to be good any where; he can bring his people into a wilderness, and ther speak comfortably to them. He appeared to Moses in a flame of fire, ye the bush was not consumed; which represented the state of Israel i Egypt, where, though they were in the fire of affliction, yet they wer not consumed. It may also be looked upon as a type of Christ's takin upon him the nature of man, and the union between the Divine and huma nature. The death of Abraham, Isaac, and Jacob, cannot break the covenant relation between God and them. Our Saviour by this proves the future state, Mt 22:31. Abraham is dead, yet God is still his God therefore Abraham is still alive. Now, this is that life an immortality which are brought to light by the gospel. Stephen her shows that Moses was an eminent type of Christ, as he was Israel' deliverer. God has compassion for the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. And that deliverance was typical of what Christ did, when for us men, and for our salvation, he came down from heaven. Thi Jesus, whom they now refused, as their fathers did Moses, even thi same has God advanced to be a Prince and Saviour. It does not at all take from the just honour of Moses to say, that he was but a instrument, and that he is infinitely outshone by Jesus. In assertin that Jesus should change the customs of the ceremonial law. Stephen wa so far from blaspheming Moses, that really he honoured him, by showin how the prophecy of Moses was come to pass, which was so clear. God wh gave them those customs by his servant Moses, might, no doubt, chang the custom by his Son Jesus. But Israel thrust Moses from them, an would have returned to their bondage; so men in general will not obe Jesus, because they love this present evil world, and rejoice in their own works and devices.
Greek Textus Receptus
τουτον 5126 D-ASM τον 3588 T-ASM μωυσην 3475 N-ASM ον 3739 R-ASM ηρνησαντο 720 5662 V-ADI-3P ειποντες 2036 5631 V-2AAP-NPM τις 5101 I-NSM σε 4571 P-2AS κατεστησεν 2525 5656 V-AAI-3S αρχοντα 758 N-ASM και 2532 CONJ δικαστην 1348 N-ASF τουτον 5126 D-ASM ο 3588 T-NSM θεος 2316 N-NSM αρχοντα 758 N-ASM και 2532 CONJ λυτρωτην 3086 N-ASM απεστειλεν 649 5656 V-AAI-3S εν 1722 PREP χειρι 5495 N-DSF αγγελου 32 N-GSM του 3588 T-GSM οφθεντος 3700 5685 V-APP-GSM αυτω 846 P-DSM εν 1722 PREP τη 3588 T-DSF βατω 942 N-DSM
Vincent's NT Word Studies
35. Deliverer (lutrwth,n). Strictly, a ransomer or redeemer. Only here in New Testament, See on ransom, Matt. xx. 28; and redeemed, 1 Peter i. 18.By the hand (en ceiri) The best texts read sun ceiri, "with the hand;" i.e., in association with the protecting and helping power of the angel.
Robertson's NT Word Studies
7:35 { this Moses} (touton ton mwusen). Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of houtos here about Moses: verse #35 twice, #36,37,38,40). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt {denied} (ernesanto) Moses as now you the Jews denied (ernesasqe, #3:13) Jesus. Those in Egypt scouted Moses as "ruler and judge" (verses #27,35, archonta kai dikastn) and God "hath sent" (apestalken, perfect active indicative, state of completion) Moses "both a ruler and a deliverer" (arconta kai lutrwten) as Jesus was to be (#Lu 1:68; 2:38; Heb 9:12; Tit 2:14). "Ransomer" or "Redeemer" (lutrwtes) is not found elsewhere, lutron (ransom), lutrow, to ransom, and lutrwsis, ransoming or redemption, are found often. In #Ac 5:31 Christ is termed "Prince and Savior." {With the hand} (sun ceiri). So the correct text. The Pharisees had accused Stephen of blaspheming "against Moses and God" (#6:11). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation (sun) with the hand of the Angel of Jehovah.
