KJV: Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus:
YLT: Of this one's seed God, according to promise, did raise to Israel a Saviour -- Jesus,
Darby: Of this man's seed according to promise has God brought to Israel a Saviour, Jesus;
ASV: Of this man's seed hath God according to promise brought unto Israel a Saviour, Jesus;
| Τούτου | Of this [man] |
|
Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: οὗτος Sense: this. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεὸς | God |
|
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| σπέρματος | seed |
|
Parse: Noun, Genitive Neuter Singular Root: σπέρμα Sense: from which a plant germinates. |
|
| κατ’ | according to |
|
Parse: Preposition Root: κατά Sense: down from, through out. |
|
| ἐπαγγελίαν | promise |
|
Parse: Noun, Accusative Feminine Singular Root: ἐπαγγελία Sense: announcement. |
|
| ἤγαγεν | has brought |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἄγω Sense: to lead, take with one. |
|
| τῷ | - |
|
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Ἰσραὴλ | to Israel |
|
Parse: Noun, Dative Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
|
| Σωτῆρα | [the] Savior |
|
Parse: Noun, Accusative Masculine Singular Root: σωτήρ Sense: saviour, deliverer, preserver. |
|
| Ἰησοῦν | Jesus |
|
Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
Greek Commentary for Acts 13:23
Emphatic position of τουτου toutou Of this one from the (his) seed. [source]
This phrase in Galatians 3:29; 2 Timothy 1:1. See the promise in 2 Samuel 7:2; Psalm 132:11; Isaiah 11:1, Isaiah 11:10; Jeremiah 23:5.; Zechariah 3:8. In Zechariah 3:8 the verb αγω agō is used of the sending of the Messiah as here. A Saviour Jesus (Σωτηρα Ιησουν Sōtēra Iēsoun). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with “this man” (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By “Israel” here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans 9:6.). [source]
Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with “this man” (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By “Israel” here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans 9:6.). [source]
Reverse Greek Commentary Search for Acts 13:23
Second aorist passive indicative of the double compound verb εχαποστελλω exapostellō common verb to send out It is a climacteric or culminative aorist tense. It has come to us in one day, this glorious promise. The word of this salvation (ο λογος της σωτηριας ταυτης ho logos tēs sōtērias tautēs). The message of Jesus as Saviour (Acts 13:23), long ago promised and now come to us as Saviour. [source]
The message of Jesus as Saviour (Acts 13:23), long ago promised and now come to us as Saviour. [source]
His real humanity alongside of his real deity. For the descent from David see Matthew 1:1, Matthew 1:6, Matthew 1:20; Luke 1:27; John 7:42; Acts 13:23, etc. [source]
. No article in the Greek, for both τεωι πατρι theōi patri and κυριωι ησου Χριστωι kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος Christos (verbal from χριω chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις charis (from χαιρω chairō rejoice) from which χαριζομαι charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
The dative case in address. Note absence of the article with Τεσσαλονικεων Thessalonikeōn because a proper name and so definite without it. This is the common use of εκκλησια ekklēsia for a local body (church). The word originally meant “assembly” as in Acts 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Acts 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Τεσσαλονικεις Α Pros Thessalonikeis A (To the Thessalonians First). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2 Thessalonians 3:17) against all spurious claimants (2 Thessalonians 2:2). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! In God the Father and the Lord Jesus Christ (εν τεωι πατρι και κυριωι ησου Χριστωι en theōi patri kai kuriōi Jēsou Christōi). This church is grounded in (εν en with the locative case) and exists in the sphere and power of God the Father and the Lord Jesus Christ. No article in the Greek, for both τεωι πατρι theōi patri and κυριωι ησου Χριστωι kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος Christos (verbal from χριω chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις charis (from χαιρω chairō rejoice) from which χαριζομαι charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
Αποστόλος κατὰ does not appear in any of the Pauline salutations. In 1Timothy, κατ ' ἐπιταγὴν accordingto the commandment, and in Titus κατὰ πίστιν etc., according to the faith, etc. Κατ ' ἐπαγγελίαν , though in other connections, Acts href="/desk/?q=ac+13:23&sr=1">Acts 13:23; Galatians 3:29. Ἑπαγγελία , primarily announcement, but habitually promise in N.T. In Pastorals only here and 1 Timothy 4:8. With the promise of the life in Christ goes the provision for its proclamation. Hence the apostle, in proclaiming “ye shall live; through Christ,” is an apostle according to the promise. [source]
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]