Ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών· τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ’ ἡμῶν; (Acts 7:27)
A Question of Authority: Echoes from Egypt in Stephen’s Defense
In Acts 7:27, Stephen recounts the moment when Moses’ attempt to mediate between two Israelites was met not with gratitude, but rejection. The Greek phrasing intensifies the drama, not just recounting events but embodying the resistance through the grammar of alienation. The use of a present participle, aorist verbs, and a pointed interrogative reflects a narrative of estrangement — both theological and grammatical.
The Participial Portrait: ὁ δὲ ἀδικῶν τὸν πλησίον
This opening phrase introduces the antagonist with stark clarity:
ὁ δὲ ἀδικῶν τὸν πλησίον
“But the one doing wrong to his neighbor”
– ὁ ἀδικῶν is a present active participle, nominative masculine singular, from ἀδικέω (“to wrong, do injustice”).
– The article ὁ + participle forms a substantival participle: the one who is doing wrong.
– τὸν πλησίον (accusative singular of πλησίον) functions as the direct object — “his neighbor.”
The present tense indicates ongoing action — this was not a one-time mistake but a pattern of injustice. The grammar reflects the moral posture of the man: he is not simply “wrong,” he is doing wrong.
Aorist of Rejection: ἀπώσατο αὐτόν
Luke uses the aorist middle indicative verb ἀπώσατο to describe what the man did to Moses.
– From the verb ἀπωθέω — “to thrust away, reject.”
– The aorist tense views the action as complete and decisive.
– The middle voice suggests involvement or emphasis: “he forcefully rejected him.”
This is not mere disagreement; it is the verbal image of spiritual and communal violence. In the context of Stephen’s speech, it also prefigures how Israel rejects its deliverers — first Moses, ultimately Jesus.
The Infinitive Accusation: τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ’ ἡμῶν;
This direct quote frames the rhetorical heart of the rejection. The question is confrontational, grammatical, and theological.
τίς σε κατέστησεν…
– τίς is the interrogative pronoun, “who?”
– σε is accusative singular, the object — “you.”
– κατέστησεν is aorist active indicative of καθίστημι, meaning “to appoint, set up.” The aorist expresses decisive past action — they deny any such divine or communal commissioning.
ἄρχοντα καὶ δικαστὴν ἐφ’ ἡμῶν
– ἄρχοντα (ruler) and δικαστὴν (judge) are accusative complements — what the man denies Moses has become.
– ἐφ’ ἡμῶν is a prepositional phrase, meaning “over us,” using ἐπί with the genitive. It underscores their resistance to authority.
This clause mimics courtroom drama — a hostile cross-examination against a man offering help.
Table: Grammatical Layers of Resistance
| Greek Word | Form | Function | Insight |
|---|---|---|---|
| ὁ ἀδικῶν | Present Active Participle (Substantival) | Subject of main verb | Ongoing identity of injustice |
| ἀπώσατο | Aorist Middle Indicative | Main action of rejection | Definitive and emphatic thrusting away |
| κατέστησεν | Aorist Active Indicative | Verbal core of the rhetorical question | Denial of any divine or legal appointment |
| ἄρχοντα / δικαστὴν | Accusative Nouns (Predicate Complement) | Roles being denied | Reflect authority and justice — both rejected |
When Justice Is Thrust Aside
The grammar of Acts 7:27 is more than structure; it’s strategy. Stephen chooses forms that reinforce the theological point: just as Moses was rejected by the very people he tried to save, so too is Jesus. The present participle ἀδικῶν condemns by identifying — this is the one doing wrong. The aorist verbs ἀπώσατο and κατέστησεν show finality — rejection has happened, the verdict has been rendered.
But the irony is bitter: the man who is guilty (the one doing injustice) dares to question the authority of the one who seeks to deliver.
The grammar and structure of this verse, like the history it recounts, pose a question to every generation: when salvation comes, do we recognize it — or do we ask with skepticism, “Who made you ruler over us?”
