KJV: The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
YLT: the God of this people Israel did choose our fathers, and the people He did exalt in their sojourning in the land of Egypt, and with an high arm did He bring them out of it;
Darby: The God of this people Israel chose our fathers, and exalted the people in their sojourn in the land of Egypt, and with a high arm brought them out of it,
ASV: The God of this people Israel chose our fathers, and exalted the people when they sojourned in the land of Egypt, and with a high arm led he them forth out of it.
| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λαοῦ | people |
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Parse: Noun, Genitive Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| τούτου | this |
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Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: οὗτος Sense: this. |
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| Ἰσραὴλ | of Israel |
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Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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| ἐξελέξατο | chose |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἐκλέγομαι Sense: to pick out, choose, to pick or choose out for one’s self. |
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| πατέρας | fathers |
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Parse: Noun, Accusative Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| λαὸν | people |
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Parse: Noun, Accusative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| ὕψωσεν | exalted |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ὑψόω Sense: to lift up on high, to exalt. |
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| παροικίᾳ | sojourn |
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Parse: Noun, Dative Feminine Singular Root: παροικία Sense: a dwelling near or with one. |
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| γῇ | [the] land |
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Parse: Noun, Dative Feminine Singular Root: γῆ Sense: arable land. |
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| Αἰγύπτου | of Egypt |
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Parse: Noun, Genitive Feminine Singular Root: Αἴγυπτος Sense: a country occupying the northeast angle of Africa. |
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| βραχίονος | arm |
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Parse: Noun, Genitive Masculine Singular Root: βραχίων Sense: the arm. |
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| ὑψηλοῦ | uplifted |
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Parse: Adjective, Genitive Masculine Singular Root: ὑψηλός Sense: high, lofty. |
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| ἐξήγαγεν | brought |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐξάγω Sense: to lead out. |
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| ἐξ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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Greek Commentary for Acts 13:17
First aorist middle (indirect), selected for himself. Israel was the chosen people. [source]
From υπσοω hupsoō late verb from υπσος hupsos so often used of Christ. When they sojourned (εν τηι παροικιαι en tēi paroikiāi). In the sojourn. Late word from παροικος paroikos (sojourner, dweller, Acts 7:6) common in lxx. In N.T. only here and 1 Peter 1:17. With a high arm Vivid picture from the lxx (Exodus 6:1, 6; Deuteronomy 5:15; Ps 136:12). [source]
In the sojourn. Late word from παροικος paroikos (sojourner, dweller, Acts 7:6) common in lxx. In N.T. only here and 1 Peter 1:17. [source]
Vivid picture from the lxx (Exodus 6:1, 6; Deuteronomy 5:15; Ps 136:12). [source]
Restricted in the Acts to the people of Israel. [source]
Reverse Greek Commentary Search for Acts 13:17
First aorist active participle of κατασειω kataseiō old verb to shake down, a dramatic gesture for quiet and order like Peter in Acts 12:17 and Paul on the steps of the tower of Antonia (Acts 21:40). And ye that fear God (και οι ποβουμενοι τον τεον kai hoi phoboumenoi ton theon). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41) is the first full report of a sermon of Paul‘s that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the lxx, one in Acts 13:19 from Deuteronomy 1:31 ετροποπορησεν etrophophorēsen (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in Acts 13:17 from Isaiah 1:2 υπσωσεν hupsōsen (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul‘s theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul‘s Christology as he faced the great problems of his day. Here we see Paul‘s gospel for the Jews and the God-fearers (Gentiles friendly to the Jews). [source]
Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41) is the first full report of a sermon of Paul‘s that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the lxx, one in Acts 13:19 from Deuteronomy 1:31 ετροποπορησεν etrophophorēsen (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in Acts 13:17 from Isaiah 1:2 υπσωσεν hupsōsen (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul‘s theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul‘s Christology as he faced the great problems of his day. Here we see Paul‘s gospel for the Jews and the God-fearers (Gentiles friendly to the Jews). [source]
See on 1 Peter 2:9; see on Acts 13:17. [source]
Predicate accusative in apposition with τονκρινοντα ton- απροσωπολημπτως krinonta respect of persons Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and προσωπολημπτεω prosōpolēmptēs (Acts 10:34. See James 2:9 for προσωπολημπσια prosōpolēmpteō and 1 Peter 1:1 for προσωπον λαμβανω prosōpolēmpsia) from κατα το εκαστου εργον prosōpon lambanō (in imitation of the Hebrew).According to each man‘s work (κρινοντα kata to hekastou ergon). “According to the deed of each one” God judges (αναστραπητε krinonta) just as Christ judges also (2 Corinthians 5:10).Pass Second aorist passive imperative of τον χρονον anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
Second aorist passive imperative of τον χρονον anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]