, , , , , , , , , , , , , , ,

10 ζῆλος φυγεῖν ἠνάγκασεν Μωϋσῆν ἀπὸ προσώπου Φαραὼ βασιλέως Αἰγύπτου ἐν τῷ ἀκοῦσαι αὐτὸν ἀπὸ τοῦ ὁμοφύλου,. Τίς σε κατέστησεν κριτὴν ἢ δικαστὴν ἐφʼ ἡμῶν; μὴ ἀνελεῖν με σὺ θέλεις, ὅν τρόπον ἀνεῖλες ἐχθὲς τὀν Αἰγύπτιον; 11 διὰ ζῆλος Ἀαρὼν καὶ Μαριὰμ ἔξω τῆς παρεμβολῆς ηὐλίσθησαν. 12 ζῆλος Δαθὰν καὶ Ἀβειρὼν ζῶντας κατήγαγεν εἰς ᾅδου, διὰ τὸ στασιάσαι αὐτοὺς πρὸς τὸν θεράποντα τοῦ Θεοῦ Μωϋσῆν. 13 διὰ ζῆλος Δαυεὶδ φθόνον ἔσχεν οὐ μόνον ὑπὸ τῶν ἀλλοφύλων, ἀλλὰ καὶ ὑπὸ Σαοὺλ [βασιλέως Ἰσραὴλ] ἐδιώχθη


Each of the instance of jealousy noted by Clement involve rebellion against godly authority. Moses was persecuted because a fellow Israelite did not want Moses to be leader: Who appointed you? Answer, God. Moses later faced rebellion from his own immediate family and from the other Israelites. David was envied by the Philistines and persecuted because of the jealousy of Saul.

Again, from a biblical counseling perspective we see that Clement first engages in sustained exposition of the Scripture to show the basis upon which he will later seek their repentance.

He demonstrates great faith in the Scripture’s effectiveness. He starts with no pleas to philosophy or psychology, but rather with the Scripture which he welds like a hammer against their pride. In addition, note that he spends time in Numbers: a book I have rarely seen treated in contemporary biblical counseling literature.

ζῆλος φυγεῖν ἠνάγκασεν ΜωϋσῆνJealousy compelled Moses to flee. Winer comments on the use of the infinite with the finite that completes the meaning of the finite verb: “If, in such a case, the Inf. has its own subject differnet form that of the principle verb, such subject with all its attributives is put in the accusative (Acc. with Infin.)….” (Winer, 6th ed, Andover, 1874, 321). See Wallace, Accusative Subject of the Infinitive.  Compelled is aorist; infinitive, present.

The jealousy in the story as developed does not seem to be Pharaoh’s but the jealousy of the fellow Israelite.

ἀπὸ προσώπου Φαραὼ βασιλέως Αἰγύπτου:   From the presence (lit., face) of Pharaoh King of Egypt. The first genitive, face, is dictated by the preposition. Pharaoh is indeclinable. King is genitive of possession: the king’s face (see illustrations, Wallace, 82, Matt. 26:51).  The final genitive, of Egypt is the genitive of apposition – genitive of definition. King is a category which is limited by “of Egypt”.

ἐν τῷ ἀκοῦσαι: Wallace: ἐν τῷ+ infinitive:  It is translating by + gerund:  By hearing. However, the two instances of Wallace involve present tense verbs. Here, Clement uses an aorist infinitive. There is plainly a temporal ordering of events: Moses acts, Pharaoh hears, Pharaoh acts, Moses flees. Therefore, the translation must reflect that ordering: When he heard.

αὐτὸν: about him. The accusative of respect, Wallace, 203-204.

ἀπὸ τοῦ ὁμοφύλου: from the fellow tribesman.

Τίς σε κατέστησεν κριτὴν ἢ δικαστὴν ἐφʼ ἡμῶν;: Who appointed you a ruler or judge over us (ESV translation of Acts 7:27).  The two words ruler and judge are near synonyms. The second word refers specifically to a judge in a trial who makes a decision. Epi + genitive: spatial, over: metaphorical here.

μὴ ἀνελεῖν με σὺ θέλεις:  do you wish do away with me?  The infinitive is complementary to the finite verb, and the object of the infinitive is in the accusative. The μὴ functions as an emphatic particle (otherwise it would read, “do you wish to not kill me”): Do you also, really want to kill me? Do you want to kill me, too? Interesting that the direct verb for kill is not present here. Louw and Nida note the nuance:

to get rid of someone by execution, often with legal or quasi-legal procedures—‘to kill, to execute, killing.’

Johannes P. Louw and Eugene Albert Nida, vol. 1, Greek-English Lexicon of the New Testament: Based on Semantic Domains, electronic ed. of the 2nd edition. (New York: United Bible Societies, 1996), 235.

ὅν τρόπον ἀνεῖλες ἐχθὲς τὀν Αἰγύπτιον;In the same manner that you did away with the Egyptian, yesterday? The relative pronoun clarifies the question about murder: Moses is not being accused of potential killing without reason: He had killed the Egyptian.

διὰ ζῆλος Ἀαρὼν καὶ Μαριὰμ ἔξω τῆς παρεμβολῆς ηὐλίσθησαν: Because of jealousy, Aaron and Mariam were housed outside the camp. (Numbers 12:15 records only that Mariam was lodged outside the camp for seven days. The jealousy was of Aaron and Miriam toward Moses. It was based upon racism: Numbers 12:1. See John Piper’s comment in his sermon on marriage and racism, http://www.desiringgod.org/resource-library/sermons/racial-harmony-and-interracial-marriage )

ζῆλος Δαθὰν καὶ Ἀβειρὼν ζῶντας κατήγαγεν εἰς ᾅδου:  Jealousy sent Dathan and Abiram alive into Hades. Alive is a present active participle modifying Dathan and Abiram; the participle makes the state of being alive more vivid.  See, Numbers 16.

διὰ τὸ στασιάσαι αὐτοὺς πρὸς τὸν θεράποντα τοῦ Θεοῦ Μωϋσῆν: because of the rebellion against Moses, the servant of God.  “All infinitives governed by a preposition are articular.” Dia + article + infinitive: cause.  Wallace, 610. Pros with the accusative: opposition, against.  The structure of the object of the prepositional phrase emphasizes the status of Moses: It was not against just Moses. It was against the servant of God, Moses. Servant here carries the nuance of being a

διὰ ζῆλος Δαυεὶδ φθόνον ἔσχεν οὐ μόνον ὑπὸ τῶν ἀλλοφύλων: Because of jealousy, David was envied, not only by the other tribe/foreigners, i.e., Philistines.

ἀλλὰ καὶ ὑπὸ Σαοὺλ [βασιλέως Ἰσραὴλ] ἐδιώχθη: He was even pursued by Saul, the King of Israel. Hupo + genitive: by, ultimate agency: Saul was the one who set the pursuit into action. See 1 Samuel 18:7-9.