KJV: Wilt thou kill me, as thou diddest the Egyptian yesterday?
YLT: to kill me dost thou wish, as thou didst kill yesterday the Egyptian?
Darby: Dost thou wish to kill me as thou killedst the Egyptian yesterday?
ASV: Wouldest thou kill me, as thou killedst the Egyptian yesterday?
ἀνελεῖν | to kill |
Parse: Verb, Aorist Infinitive Active Root: ἀναιρέω Sense: to take up, to lift up (from the ground). |
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με | me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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θέλεις | desire |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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ὃν | the same |
Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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τρόπον | way |
Parse: Noun, Accusative Masculine Singular Root: τρόπος Sense: a manner, way, fashion. |
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ἀνεῖλες | you put to death |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἀναιρέω Sense: to take up, to lift up (from the ground). |
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ἐχθὲς | yesterday |
Parse: Adverb Root: ἐχθές Sense: yesterday. |
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Αἰγύπτιον | Egyptian |
Parse: Adjective, Accusative Masculine Singular Root: Αἰγύπτιος Sense: an Egyptian. |
Greek Commentary for Acts 7:28
Expecting the answer no, but a thrust direct at Moses, Do you wish to kill me (note με συ me su right together, me thou). See Exodus 2:14 quoted by Stephen. [source]
Reverse Greek Commentary Search for Acts 7:28
The verb is a favourite one with Luke (Acts 2:33; Acts 5:33, Acts 5:36; Acts 7:28; Acts 9:23-29; Acts 10:39, etc.). Instrumental case and Ionic form of μαχαιρα machaira The Jews considered beheading a shameful death as in the case of the Baptist (Matthew 14:10). [source]
Second aorist middle indicative (with first aorist vowel α a instead of ε e as often in the Koiné{[28928]}š) of αναιρεω anaireō common in the N.T. in the sense of take up and make away with, to kill as in Acts 7:28, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from Exodus 2:5. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (Clouds, 531): “I exposed (the child), and some other women, having taken it, adopted Nourished him for her own son (ανετρεπσατο αυτον εαυτηι εις υιον anethrepsato auton heautēi eis huion). Literally, “she nursed him up for herself (εαυτηι heautēi besides middle voice) as a son.” This use of εις eis =as occurs in the old Greek, but is very common in the lxx as a translation of the Hebrew le. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, Ant. ii. 9, 7). [source]
The formula occurs in the Synoptic Gospels (see Matthew 23:37; Luke 13:34), and in Acts (Acts 1:11; Acts 7:28), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exodus 7:11, Exodus 7:22. [source]
There is no copula in the Greek. Vincent insists that εστιν estin be supplied between Ιησους Iēsous and Χριστος Christos “Jesus is Christ,” but it more naturally comes after Χριστος Christos as the Revised Version has it. The old adverb εχτες echthes is rare in the N.T. (John 4:52; Acts 7:28; Hebrews 13:8). Here it refers to the days of Christ‘s flesh (Hebrews 2:3; Hebrews 5:7) and to the recent work of the leaders (Hebrews 13:7). “Today” Hence the peril of apostasy from the only hope of man. [source]