Acts 13:33

Acts 13:33

God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.

a. NASB95: That God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.’ [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. ESV: This he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, “‘You are my Son, today I have begotten you.’ [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

c. YLT: God hath in full completed this to us their children, having raised up Jesus, as also in the second Psalm it hath been written, My Son thou art -- I to-day have begotten thee.  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

d. Amplified Bible:  that God has completely fulfilled this promise to our children by raising up Jesus, as it is also written in the second Psalm, ‘You are My Son; today I have begotten (fathered) You.’ [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

e. Interlinear Greek Text, George Ricker Berry PH.D: “As also in the psalm second it has been written, Son my thou art, I today have begotten thee.”

1.  “God hath fulfilled the same unto us their children…”

a. [Strong: 3588. [ho] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

b. God [Strong: 2316 theós, theh'-os; of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:—X exceeding, God, god(-ly, -ward).]

b. [hath] fulfilled [Strong: 1603 ekplēróō, ek-play-ro'-o; from G1537 and G4137; to accomplish entirely:—fulfill.]

c. [the] same [Strong: 1378  hoûtos, hoo'-tos; from the article G3588 and G846; the he (she or it), i.e. this or that (often with article repeated):—he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who.]

d. unto us [Strong: 2254 hēmîn, hay-meen'; dative case plural of G1473; to (or for, with, by) us:—our, (for) us, we.]

e. their [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

f. [Strong: 3588. [tois] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tois] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

g. children [Strong: 5043 téknon, tek'-non; from the base of G5088; a child (as produced):—child, daughter, son.]

2. “…in that he hath raised up…”

a. [in that he hath] raised up [Strong: 450 anístēmi, an-is'-tay-mee; from G303 and G2476; to stand up (literal or figurative, transitive or intransitive):—arise, lift up, raise up (again), rise (again), stand up(-right).]

1). This verse is not referring to the resurrection of Christ, it is referring to his being born and raised up to fulfill God’s promises prophetically.  Other examples of this terminology of being “raised up” used in the Scriptures. It was unfortunate that the translator of the KJV inserted “again” in the text when it should not have been inserted. An explanation is given further down the article.

a). Deuteronomy 18:18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

b). Acts 13:23 Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus.

b. Jesus [2424 * Iesous] [Strong: of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites:--Jesus.]

1). The background of this verse is Paul was preaching in the synagogue at Pisidia Antioch, to Jews and God-fearing [D.C: Theophobic] Gentiles. This verse is not referring to the resurrection of Jesus Christ, but rather his appearance in history. The word “again” is not in the Greek text the King James Version is translated from, even though it is not in italics. (Most if not all translations of the Bible always put in italics words that are not in the text itself, but are inserted because the context requires it.) I repeat, in the KJV (at least in my edition) the word “again” is not in italics, even though it is not in the text. Putting “again” in the verse implies it is referring to the resurrection of Christ, which it is not. It is referring to his being born and raised up The NKJV corrects this error.  The New King James Version does not have the word “again” in the verse.

2). Acts 13:33 [NKJV] “God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm:  “You are My Son, Today I have begotten You.

3). I like what Arthur Pink writes about this passage.

a). Arthur W. Pink (Calvinist), An Exposistion of Hebrews, “There the Apostle declared to the Jews that God had fulfilled the promise made unto the fathers, namely, that he had “raised up Jesus,” i.e. had sent the Messiah unto them. Acts 13:33 has no reference to Christ’s resurrection, but relates to his incarnation and manifestation to Israel…It was not until Acts 13:34, 35 that the apostle brought in his resurrection…Thus in Acts 13, Psalm 2 is cited to prove the Father had sent the Savior to Israel and His promise so to do had been fulfilled in the Divine incarnation.”

4). In verses 34 and 35 Paul does touch on the resurrection.

a). Acts 13:34, 35 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

13:35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

 3. “…as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.”

a. as [Strong: 5613 hōs, hoce; probably adverb of comparative from G3739; which how, i.e. in that manner (very variously used, as follows):—about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, × with all speed.]

b. it is…written [Strong: 1125 gráphō, graf'-o; a primary verb; to "grave", especially to write; figuratively, to describe:—describe, write(-ing, -ten).]

c. also [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

d. in [Strong: 1722 en, en; a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 and G1537); "in," at, (up-)on, by, etc.:—about, after, against, + almost, × altogether, among, × as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), × mightily, (because) of, (up-)on, (open-)ly, × outwardly, one, × quickly, × shortly, (speedi-)ly, × that, × there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

1). The quotation of Psalm 2:7 is a citing of Scriptural proof that Jesus is the fulfillment of that prophecy and that it is not speaking of his being raised from the dead but being raised up in fulfillment of the promise that the Messiah would come. Acts 13:34, 35 do speak of his physical resurrection from the dead, Acts 13:33 does not.

e. [Strong: 3588. [tō] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tō] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

f. [the] second [Strong: 1208 * deuteros dyoo'-ter-os as the compare of 1417; (ordinal) second (in time, place, or rank; also adverb):--afterward, again, second(-arily, time).]

f. [Strong: 3588. [tō] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tō] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

h. psalm [Strong: 5568 * psalmos psal-mos' from 5567; a set piece of music, i.e. a sacred ode (accompanied with the voice, harp or other instrument; a "psalm"); collectively, the book of the Psalms:--psalm.]

4. “…Thou art my Son, this day have I begotten thee.”

a. Thou [Strong: 4771 * su soo the person pronoun of the second person singular; thou:-- thou.]

b. art [Strong: 1488 * ei i second person singular present of 1510; thou art:--art, be.]

c. my [Strong: 3450 * mou moo the simpler form of 1700; of me:--I, me, mine (own), my.]

d. Son [Strong: 5207 * huios hwee-os' apparently a primary word; a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship:--child, foal, son.]

e. this day [Strong: 4594 * semeron say'-mer-on neuter (as adverb) of a presumed compound of the article 3588 (t changed to s) and 2250; on the (i.e. this) day (or night current or just passed); generally, now (i.e. at present, hitherto):--this (to-)day.]

f. have I [Strong: 1473 * ego eg-o' a primary pronoun of the first person I (only expressed when emphatic):--I, me.]

g. begotten [Strong: 1080 * gennao ghen-nah'-o from a variation of 1085; to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate:--bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring.]

h. thee [Strong: 4571 * se seh accusative case singular of 4771; thee:--thee, thou, X thy house.]

1). As stated above, this verse is not referring to the resurrection of Christ from the dead, the resurrection of Christ is not dealt with until the next two verses. Therefore the referencing of Psalm 2:7 is speaking about Christ’s physical generation and birth.

2). There are many commentators that use this verse and Psalm 2:7 to teach the eternal sonship of Jesus Christ. I want to quote from Walter Martin’s book, Kingdom of the Cults concerning this doctrine:

a). “…the doctrine of eternal generation or the eternal Sonship of Christ, which springs from the Roman Catholic doctrine first conceived by Origen in 230 A.D., is a theory which opened the door theologically to the Arian [Jehovah Witness] and Sabellian [Apostolic-Jesus Only] heresies which today still plague the Christian Church in the realms of Christology.” 

b). The early Church fathers were in essential agreement that Jesus Christ pre-existed from all eternity in a unique relationship to God the Father. In the year 325 at the Council of Nicaea it was officially proclaimed that Jesus Christ was of the same substance or nature as the Father, and those who differed with this pronouncement which the Church had always held were excommunicated. Among them was Arius of Alexandria, a learned Presbyter and the Christological father of the Jehovah’s Witnesses. Arius held that jesus Christ was a created being, the first and the greatest creation of God the Father, that He did not pre-exist from all eternity and that His only claim to Godhood was the fact that He had been created first and then elevated to the rank of a deity. Arius derived many of his ideas from his teacher, Lucian of Antioch, who in turn, borrowed them from Origen, who himself had introduced the term “eternal generation” or the concept that God from all eternity generates a second person like Himself, ergo the “eternal Son”. Arius of course rejected this as illogical and unreasonable, which it is, and taking the other horn of the dilemma squarely between his teeth reduced the eternal Word of God to the rank of a creation! It is a significant fact, however, that in the earliest writings of the church fathers dating from the first century to the year 230 A. D., the term “eternal generation” was never used, but it  has been this dogma later adopted by Roman Catholic theology which has fed the Arian heresy through the centuries and today continues to feed the Christology of Jehovah’s Witnesses.”

c). The Scripture nowhere calls Jesus Christ the eternal Son of God, and he is never called Son at all prior to the incarnation, except in prophetic passages in the Old Testament.  The term "Son" itself is a functional term, as is the term "Father" and has no meaning apart from time.  The term “Father” incidentally never carries the descriptive adjective “eternal” in Scripture; as a matter of fact, only the Spirit is called eternal (“the eternal Spirit” in Hebrews 9:14), emphasizing the fact that the words Father and Son are purely functional as previously stated. Many heresies have seized upon the confusion created by the illogical "eternal Sonship" or "eternal generation" theory of Roman Catholic theology, unfortunately carried over to some aspects of Protestant theology. Finally; there cannot be any such thing as eternal Sonship . . . . the word "Son" definitely suggests inferiority."