KJV: And we declare unto you glad tidings, how that the promise which was made unto the fathers,
YLT: And we to you do proclaim good news -- that the promise made unto the fathers,
Darby: And we declare unto you the glad tidings of the promise made to the fathers,
ASV: And we bring you good tidings of the promise made unto the fathers,
| ὑμᾶς | to you |
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Parse: Personal / Possessive Pronoun, Accusative 2nd Person Plural Root: σύ Sense: you. |
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| εὐαγγελιζόμεθα | preach the gospel |
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Parse: Verb, Present Indicative Middle, 1st Person Plural Root: εὐαγγελίζω Sense: to bring good news, to announce glad tidings. |
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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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| ἐπαγγελίαν | promise |
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Parse: Noun, Accusative Feminine Singular Root: ἐπαγγελία Sense: announcement. |
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| γενομένην | having been made |
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Parse: Verb, Aorist Participle Middle, Accusative Feminine Singular Root: γίνομαι Sense: to become, i. |
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Greek Commentary for Acts 13:32
Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in Acts 16:10; Luke 3:18. Note “we you” together. Here the heart of Paul‘s message on this occasion. [source]
Reverse Greek Commentary Search for Acts 13:32
The hope of the resurrection and of the promised Messiah (Acts 13:32). Page calls Acts 26:6-8 a parenthesis in the course of Paul‘s argument by which he shows that his life in Christ is a real development of the best in Pharisaism. He does resume his narrative in Acts 26:9, but Acts 26:6-8 are the core of his defence already presented in Galatians 3; Romans 9-11 where he proves that the children of faith are the real seed of Abraham. [source]
Rev., the first-born. The best texts omit ἐκ fromCompare Colossians 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Romans 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1 Thessalonians 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psalm 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, Acts 13:33). Paul also says that Jesus “was declared to be the Son of God with power by the resurrection from the dead” (Romans 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begottenor born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless James 1:15be an exception, on which see note. In classical Greek the meaning beget is common. [source]