This Moses (Touton ton Mōusēn). Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of houtos here about Moses: Act 7:35 twice, Act 7:36, Act 7:37, Act 7:38, Act 7:40). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt denied (ērnēsanto) Moses as now you the Jews denied (ērnēsasthe, Act 3:13) Jesus. Those in Egypt scouted Moses as “ruler and judge” (Act 7:27, Act 7:35, archonta kai dikastēn) and God “hath sent” (apestalken, perfect active indicative, state of completion) Moses “both a ruler and a deliverer” (archonta kai lutrōtēn) as Jesus was to be (Luk 1:68; Luk 2:38; Heb 9:12; Tit 2:14). “Ransomer” or “Redeemer” (lutrōtēs) is not found elsewhere, lutron (ransom), lutroō, to ransom, and lutrōsis, ransoming or redemption, are found often. In Act 5:31 Christ is termed “Prince and Saviour.”
With the hand (sun cheiri). So the correct text. The Pharisees had accused Stephen of blaspheming “against Moses and God” (Act 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.