Acts 13:32

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An Exegetical Analysis of Acts 13:32-33: The Interpretation of ἀναστήσας and the Role of ἡμῖν

This exegetical study of Acts 13:32-33 is based on a b-greek discussion from September 4, 2007. The initial post presents the Greek text of Acts 13:32-33 and poses two primary questions: first, whether the dative pronoun ἡμῖν should be construed with the participle ἀναστήσας or as an apposition to τοῖς τέκνοις [αὐτῶν]; second, the precise semantic range of ἀναστήσας in this particular context, specifically whether it signifies “raising from the dead” or “bringing onto the scene” (i.e., incarnation or sending forth).

The main exegetical issue under investigation is the precise meaning and grammatical function of the phrase ἡμῖν ἀναστήσας Ἰησοῦν in Acts 13:33. This ambiguity leads to divergent theological interpretations concerning the fulfillment of the Abrahamic covenant and the nature of Jesus’ messianic identity. The debate centers on whether Paul, in this speech in Antioch of Pisidia, primarily emphasizes Jesus’ resurrection or his appearance as the long-promised prophet/Messiah in these specific verses. The grammatical relationship of ἡμῖν also significantly influences the overall rendering and theological nuance of the passage.

καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην, ὅτι ταύτην ὁ Θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις αὐτῶν ἡμῖν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῷ γέγραπται τῷ δευτέρῳ· Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε.

(Acts 13:32-33, Nestle 1904)

Key differences with SBLGNT (2010):

  • In verse 33, Nestle 1904 reads τοῖς τέκνοις αὐτῶν ἡμῖν, while SBLGNT (2010) reads τοῖς τέκνοις ἡμῶν. The variant αὐτῶν is supported by significant textual witnesses but is omitted in critical editions like SBLGNT, and the dative ἡμῖν is replaced by the genitive ἡμῶν. This difference dramatically alters the grammatical possibilities for the pronoun, shifting it from a potential appositive or indirect object to a genitive modifying “children” (“our children”).

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The textual critical apparatus for Acts 13:33 reveals significant variations concerning the dative pronoun after τοῖς τέκνοις. Critical editions like NA28 typically present τοῖς τέκνοις [αὐτῶν] ἡμῖν, with αὐτῶν often bracketed, indicating uncertainty or minority support. The earliest discussion in the b-greek forum is based on a text that at least considers αὐτῶν (their) to be present, alongside ἡμῖν (us, dative). However, the SBLGNT (2010) adopts the reading τοῖς τέκνοις ἡμῶν (our children), which simplifies the grammatical ambiguity by making ἡμῶν a genitive modifying τέκνοις. This divergence means that any exegesis of Acts 13:33 must first address which textual base is being used, as the choice profoundly impacts the grammatical and semantic analysis.

Lexically, the core of the interpretive challenge lies in the verb ἀνίστημι (anistēmi), particularly its aorist active participle form ἀναστήσας (anastēsas). According to BDAG, ἀνίστημι carries a broad semantic range, including “to cause to rise, raise up” and “to bring into existence, produce.” It is indeed not a technical term exclusively for resurrection. The lexicon notes that when it refers to resurrection, it is frequently, though not invariably, accompanied by explicit qualifiers such as ἐκ νεκρῶν (“from the dead”). Instances like Acts 2:24, 32; 9:41; and 13:34 clearly use ἀνίστημι in the sense of resurrection, often with ἐκ νεκρῶν or a clear contextual indicator. Conversely, passages like Matthew 22:24 (raising up offspring) or Acts 7:37 (raising up a prophet) illustrate its use in the sense of bringing a person onto the scene as a leader or figure of authority. The related verb ἐγείρω (egeirō), also meaning “to raise,” shares a similar broad range but often appears in passive/middle forms for “being raised” or “getting up.” The presence or absence of a dative pronoun indicating beneficiary, such as ἡμῖν or ὑμῖν (“for us/you”), also strongly influences the interpretation toward “raising up for someone’s benefit” rather than exclusively resurrection from the dead. KITTEL, in its discussion of ἀνίστημι and its cognates, further highlights the flexibility of the verb, noting its application to various forms of “rising,” including physical standing, emergence into public life, and resurrection. The interpretation of Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε (Psalm 2:7), cited in 13:33, is also critical; while it can be interpreted in light of resurrection (e.g., Romans 1:4), its primary Old Testament context refers to a king’s enthronement or appointment, aligning with the “sending forth” interpretation in Acts 13:33.

Translation Variants with Grammatical & Rhetorical Analysis

The interpretation of Acts 13:33 hinges on two interconnected grammatical and rhetorical considerations: the function of the dative pronoun ἡμῖν and the precise meaning of the participle ἀναστήσας.

One primary contention is whether ἡμῖν (dative plural, “for us” or “to us”) should be taken as an appositive to τοῖς τέκνοις [αὐτῶν] (“to their children, that is, to us”) or as the indirect object, specifically a dative of benefit, directly linked to ἀναστήσας Ἰησοῦν (“having raised up Jesus for us”). Advocates for the latter position, where ἡμῖν connects with ἀναστήσας, argue that if ἡμῖν were truly an appositive to τοῖς τέκνοις [αὐτῶν], it would typically precede the noun phrase, or at least be marked with an ascensive καί to clarify the appositional relationship. The current word order, with ἡμῖν directly preceding ἀναστήσας, suggests a closer grammatical bond, supporting the interpretation that “God has fulfilled this… by raising up Jesus for us.” This view draws strength from parallel passages in Acts (3:22, 3:26, 7:37) and Luke (1:69), where ἀνίστημι or ἐγείρω with a dative pronoun clearly indicates raising up a figure (prophet, horn of salvation) for the benefit of a specific group.

The second major point of divergence is the meaning of ἀναστήσας. The immediate context, particularly Acts 13:30 and 13:34, refers explicitly to the resurrection of Jesus from the dead with the phrase ἐκ νεκρῶν (“from the dead”). This leads many interpreters to understand ἀναστήσας in verse 33 also as referring to the resurrection, maintaining thematic consistency within Paul’s discourse. However, a strong counter-argument suggests that ἀναστήσας in verse 33 refers to the “sending forth” or “bringing onto the scene” of Jesus as the promised prophet, fulfilling Deuteronomy 18:15, 18. This interpretation is supported by several factors:

  1. Absence of ἐκ νεκρῶν: Unlike verses 30 and 34, verse 33 lacks the explicit qualifier ἐκ νεκρῶν, which is often present when ἀνίστημι refers to resurrection.
  2. Parallel Passages: The use of ἀνίστημι (or ἐγείρω) with a dative pronoun for raising up a prophet or leader is a recurrent motif in Acts, notably in Peter’s (Acts 3:22, 26) and Stephen’s (Acts 7:37) speeches, echoing the Deuteronomic prophecy.
  3. Citation of Psalm 2:7: The immediate citation in 13:33, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε (“You are my Son; today I have begotten you”), is primarily understood in a messianic context relating to divine appointment or enthronement, rather than specifically resurrection, although later Pauline theology (e.g., Romans 1:4) connects Jesus’ declaration as Son of God with his resurrection. In the context of Acts 13:33, it aligns more naturally with the concept of Jesus being “brought forth” or “appointed” as God’s Son and Messiah.
  4. Discourse Structure: A rhetorical analysis suggests that Paul’s speech in Acts 13, reflecting a Semitic thought pattern, progresses in “overlapping circles” rather than a strictly linear fashion. Verses 32-33 could thus constitute a distinct thematic unit emphasizing God’s fulfillment of the promise to send a Messiah, distinct from the subsequent emphasis on resurrection in verses 34-37. This allows for a shift in focus without requiring ἀναστήσας to mean resurrection in both sections.

In summary, while grammatically ambiguous, the weight of the contextual parallels, the absence of explicit “from the dead” language, and the nature of the Psalm 2:7 citation, alongside discourse considerations, strongly support interpreting ἀναστήσας in Acts 13:33 as “raising up” or “sending forth” Jesus as the promised Messiah/Prophet for the benefit of “us” (the current generation).

Conclusions and Translation Suggestions

Based on the preceding exegetical analysis, the most compelling interpretation of Acts 13:32-33 aligns the phrase ἡμῖν ἀναστήσας Ἰησοῦν with the concept of God raising up or sending forth Jesus as the promised Messiah for the benefit of the audience, rather than directly referencing his resurrection from the dead. This reading is supported by the grammatical positioning of ἡμῖν as a dative of benefit with ἀναστήσας, the consistent use of such constructions for prophetic or leadership appointments in Acts, the specific Old Testament prophecy cited, and the broader rhetorical structure of Paul’s address. While the immediate context in Acts 13 certainly addresses the resurrection, verses 32-33 appear to introduce a distinct but related theme of God’s fulfillment of the promise to send Jesus as the Christ.

Here are three suggested translations, each with a brief explanation:

  1. We declare to you the good news concerning the promise made to our fathers, that God has now fulfilled this promise for their children—by raising up Jesus for us—just as it is written in the second Psalm: ‘You are my Son; today I have begotten you.’

    This translation prioritizes the connection of ἡμῖν with ἀναστήσας, rendering it as a dative of benefit (“for us”) and interpreting ἀναστήσας as “raising up” in the sense of sending forth the Messiah, consistent with the Deuteronomy prophecy and Psalm 2:7 in its immediate context.

  2. And we proclaim to you the good news of the promise made to our fathers, that God has now fulfilled this for their children—yes, for us, by bringing Jesus onto the scene—as it is also written in the second Psalm: ‘You are my Son; today I have begotten you.’

    This option also links ἡμῖν with ἀναστήσας but uses a more explicit rendering for “bringing onto the scene” to emphasize the incarnation/appointment aspect. It acknowledges the nuanced appositional possibility for ἡμῖν through the “yes, for us” phrasing, while still maintaining its primary connection to the participle.

  3. And we bring you the good news that the promise made to our fathers has come true—that God has fulfilled this for their children, namely us, by raising Jesus from the dead—as it is also written in the second Psalm: ‘You are my Son; today I have begotten you.’

    This translation represents the “common notion” where ἡμῖν is taken as an apposition to “their children” (“their children, that is, us”) and ἀναστήσας is understood as referring to the resurrection due to the surrounding context in Acts 13, despite the lack of ἐκ νεκρῶν in this specific verse.

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