The Meaning of Acts 1:8 Explained

Acts 1:8

KJV: But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

YLT: but ye shall receive power at the coming of the Holy Spirit upon you, and ye shall be witnesses to me both in Jerusalem, and in all Judea, and Samaria, and unto the end of the earth.'

Darby: but ye will receive power, the Holy Spirit having come upon you, and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and to the end of the earth.

ASV: But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth.

KJV Reverse Interlinear

But  ye shall receive  power,  after that the Holy  Ghost  is come  upon  you:  and  ye shall be  witnesses  unto me  both  in  Jerusalem,  and  in  all  Judaea,  and  in Samaria,  and  unto  the uttermost part  of the earth. 

What does Acts 1:8 Mean?

Verse Meaning

Rather than trying to figure out when the kingdom would come, the disciples were to give their attention to something different, namely, worldwide witness. Moreover the disciples would receive divine enablement for their worldwide mission (cf. Luke 24:47-49). As God"s Spirit had empowered the Israelites and Jesus as they executed their purposes, so God"s Spirit would empower the disciples as they executed their purpose.
"What is promised to the apostles is the power to fulfil their mission, that Isaiah , to speak, to bear oral testimony, and to perform miracles and in general act with authority. This power is given through the Spirit, and conversely the Spirit in Acts may be defined as the divine agency that gives this power." [1]
"You shall be" translates a future indicative verb (as in "you shall receive"). Is the clause "You shall be" a prediction or a command? Grammatically it could be either. The apostles clearly felt compelled to preach (cf. Acts 10:42). However if it was a command it could have been stated more forcefully. Therefore both verbs ("you shall be" and "you shall receive") are probably predictions, statements of fact, rather than commands.
"They were now to be witnesses, and their definite work was to bear testimony to their Master; they were not to be theologians, or philosophers, or leaders, but witnesses. Whatever else they might become, everything was to be subordinate to the idea of personal testimony. It was to call attention to what they knew of Him and to deliver His message to mankind. This special class of people, namely, disciples who are also witnesses, is therefore very prominent in this book. Page after page is occupied by their testimony, and the key to this feature is found in the words of Peter: "We cannot but speak the things which we have seen and heard" ( Acts 4:20)." [2]
This verse contains an inspired outline of the Book of Acts. Note that it refers to a person (Jesus Christ), a power (the Holy Spirit), and a program (ever expanding worldwide witness). Luke proceeded to record the fulfillment of this prediction until the gospel and the church had reached Rome. From that heart of the empire God would pump the gospel out to every other remote part of the world. Starting from Jerusalem the gospel message radiated farther and farther as ripples do when a stone lands in a placid pool of water. Rome was over1 ,400 miles from Jerusalem.
"The Christian church, according to Acts , is a missionary church that responds obediently to Jesus" commission, acts on Jesus" behalf in the extension of his ministry, focuses its proclamation of the kingdom of God in its witness to Jesus, is guided and empowered by the self-same Spirit that directed and supported Jesus" ministry, and follows a program whose guidelines for outreach have been set by Jesus himself." [3]
Jerusalem was the most wicked city on earth in that it was there that Jesus Christ"s enemies crucified Him. Nevertheless there, too, God manifested His grace first. The linking of Judea and Samaria preserves an ethnic distinction while at the same time describing one geographic area. The phrase "to the remotest part of the earth" is literally "to the end of the earth." This phrase is rare in ancient Greek, but it occurs five times in the Septuagint ( Isaiah 8:9; Isaiah 48:20; Isaiah 49:6; Isaiah 62:11; Pss. Song of Solomon 1:4). Jesus was evidently alluding to Isaiah"s predictions that God would extend salvation to all people, Gentiles as well as Jews. [4]
"Witnessing to the Jews meant witnessing to those who held a true religion, but held it for the most part falsely and unreally [5].
"Witnessing in Samaria meant witnessing to those who had a mixed religion, partly true, and partly false, Jewish and Heathen.
"Witnessing to the uttermost part of the earth meant witnessing to those who had no real and vital religion at all." [6]
Gospel Outreach in ActsReferenceCenterChief PersonGospel toEvangelism Acts 1-12JerusalemPeterJudea and SamariaJewish Acts 13-28AntiochPaulThe uttermost part of the earthGentile
This pericope ( Acts 1:6-8) is Luke"s account of Jesus" farewell address to His successors (cf. Genesis 49; Numbers 20:26; Numbers 27:16-19; Deuteronomy 31:14-23; Deuteronomy 34:9; 2 Kings 2; et al.). Luke used several typical features of a Jewish farewell scene in Acts 1:1-14. [7]

Context Summary

Acts 1:1-14 - Beginning Afresh
Luke informs Theophilus (the name means "a lover of God") that his Gospel told the story of what the Lord began to do and teach. Evidently this further book is a continuation of His deeds and words. It ought to be called "The Acts of the Ascended Christ." The Gospel tells of what Jesus did through a mortal body; and this book what He did through the Church, which is His body, "the fullness of Him that filleth all in all." Here we learn that the time between the Resurrection and the Ascension was forty days; that our Lord issued commandments, no doubt about the ordering of the Church; and that He spoke with the Apostles of the coming kingdom of God-that ideal society which is God's great objective through the ages. It would not be established by the sword of the soldier, but by the witness-bearing of the evangelist, Acts 1:8.
Then the Lord rose before their eyes, and passed within a cloud, which dropped like a curtain before Him. He passed into heaven, Hebrews 9:24, to make intercession, to guide the course of His Church, and to sit at the right hand of the Father till His enemies should be made His footstool. [source]

Chapter Summary: Acts 1

1  Christ, preparing his apostles to the beholding of his ascension,
4  gathers them together unto the Mount of Olives,
6  commands them to expect in Jerusalem the sending down of the Holy Spirit,
9  and ascends into heaven in their sight
10  After his ascension they are warned by two angels to depart, and to set their minds upon his second coming
12  They accordingly return, and, giving themselves to prayer,
23  choose Matthias apostle in the place of Judas

Greek Commentary for Acts 1:8

Power [δυναμιν]
Not the “power” about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new “power” (δυναμιν — dunamin), to enable them (from δυναμαι — dunamai to be able), to grapple with the spread of the gospel in the world. [source]
When the Holy Ghost is come upon you [επελτοντος του αγιου πνευματος επ υμας]
Genitive absolute and is simultaneous in time with the preceding verb “shall receive” The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in Acts 1:5. My witnesses (μου μαρτυρες — mou martures). Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες — martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” (μαρτυρες τουτων — martures toutōn objective genitive). In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” (εως εσχατου της γης — heōs eschatou tēs gēs). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου — eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
My witnesses [μου μαρτυρες]
Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες — martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου — eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Unto me [μοι]
The best texts read μου , of me; or, as Rev., my witnesses. [source]
Samaria []
Formerly they had been commanded not to enter the cities of the Samaritans (Matthew 10:5). [source]

Reverse Greek Commentary Search for Acts 1:8

Luke 5:17 Judaea and Jerusalem []
The Rabbinical writers divided Judaea proper into three parts - mountain, sea-shore, and valley - Jerusalem being regarded as a separate district. “Only one intimately acquainted with the state of matters at the time, would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judaea, as Luke markedly does on several occasions (Acts 1:8; Acts 10:39)” (Edersheim, “Jew ish Social Life”). [source]
John 1:7 For a witness [εἰς μαρτυρίαν]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
Acts 13:46 It was necessary to you first [υμιν ην αναγκαιον πρωτον]
They had done their duty and had followed the command of Jesus (Acts 1:8). They use the very language of Peter in Acts 3:26 Ye thrust it from you (απωτειστε αυτον — apōtheisthe auton). Present middle (indirect, from yourselves) indicative of απωτεω — apōtheō to push from. Vigorous verb seen already in Acts 7:27, Acts 7:39 which see. Judge yourselves unworthy Present active indicative of the common verb κρινω — krinō to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand. Lo, we turn to the Gentiles (ιδου στρεπομετα εις τα ετνη — idou strephometha eis ta ethnē). It is a crisis (ιδου — idou lo): “Lo, we turn ourselves to the Gentiles.” Probably also aoristic present, we now turn (Robertson, Grammar, pp. 864-70). Στρεπομετα — Strephometha is probably the direct middle (Robertson, Grammar, pp. 806-08) though the aorist passive εστραπην — estraphēn is so used also (Acts 7:39). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In Romans 9-11 Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel. [source]
Acts 22:15 A witness for him [μαρτυς αυτωι]
As in Acts 1:8. [source]
Acts 8:14 That Samaria had received [οτι δεδεκται η Σαμαρια]
The district here, not the city as in Acts 8:5. Perfect middle indicative of δεχομαι — dechomai retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (Acts 1:8). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since “many Christian Jews would be scandalized by the admission of Samaritans” (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luke 9:54). [source]
Acts 9:17 Brother Saul [Σαουλ αδελπε]
All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides. The Lord, even Jesus (ο κυριοσ Ιησους — ho kuriosκυριος — Iēsous). Undoubted use of ο οπτεις — kurios as Lord and applied to Jesus. Who appeared First aorist passive participle of σοι — horaō was seen as in Acts 26:16 and with the dative also Thou camest (πληστεις πνευματος αγιου — ērchou). Imperfect indicative middle, “thou wert coming.” Be filled with the Holy Spirit This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Acts 1:8; Galatians 2:7). [source]
Acts 9:17 Who appeared [οραω]
First aorist passive participle of σοι — horaō was seen as in Acts 26:16 and with the dative also Thou camest (πληστεις πνευματος αγιου — ērchou). Imperfect indicative middle, “thou wert coming.” Be filled with the Holy Spirit This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Acts 1:8; Galatians 2:7). [source]
Acts 8:5 To the city of Samaria [εις την πολιν της Σαμαριας]
Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in Acts 8:4. Jesus had an early and fruitful ministry in Samaria (John 4), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Matthew 10:5), a temporary prohibition withdrawn before Jesus ascended on high (Acts 1:8). Proclaimed (εκηρυσσεν — ekērussen). Imperfect active, began to preach and kept on at it. Note ευαγγελιζομενοι — euaggelizomenoi in Acts 8:4 of missionaries of good news (Page) while εκηρυσσεν — ekērussen here presents the preacher as a herald. He is also a teacher (διδασκαλος — didaskalos) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts 21:8). [source]
Acts 9:17 Be filled with the Holy Spirit [plēstheis pneumatos hagiou)]
This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Acts 1:8; Galatians 2:7). [source]
Acts 9:22 Increased the more [μαλλον ενεδυναμουτο]
Imperfect passive indicative of ενδυναμοω — endunamoō to receive power (late verb), progressive increase in strength as opposition grew. Saul‘s recantation stirred controversy and Saul grew in power. See also Paul in Philemon 4:13; 1 Timothy 1:12; 2 Timothy 2:1; 2 Timothy 4:17; Romans 4:20. Christ, the dynamo of spiritual energy, was now pouring power (Acts 1:8) into Paul who is already filled with the Holy Spirit (Acts 9:17). [source]
Romans 1:16 To the Jew first, and also to the Greek [Ιουδαιωι τε πρωτον και ελληνι]
Jesus had taught this (John 4:22; John 10:16; Luke 24:47; Acts 1:8). The Jew is first in privilege and in penalty (Romans 2:9.). It is not certain that πρωτον — prōton is genuine, but it is in Romans 2:9. [source]
1 Corinthians 1:6 Witness of Christ [μαρτύριον τοῦ Χριστοῦ]
Testimony concerning Christ. See on John 1:7. Compare Acts 1:8; 2 Timothy 1:8. [source]
1 Peter 5:1 Witness [μάρτυς]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
1 Peter 5:1 A witness [μαρτυς]
This is what Jesus had said they must be (Acts 1:8) and what Peter claimed to be (Acts 3:15; Acts 10:39). So Paul was to be a μαρτυς — martus (Acts 22:15).Who am also a partaker (ο και κοινωνος — ho kai koinōnos). “The partner also,” “the partaker also.” See Luke 5:10; 2 Corinthians 1:7; 2 Peter 1:4. See same idea in Romans 8:17. In Galatians 3:23; Romans 8:18 we have almost this about the glory about to be revealed to us where μελλω — mellō as here is used with the infinitive. [source]
1 John 4:14 We have beheld [τετεαμετα]
Perfect middle of τεαομαι — theaomai as in 1 John 4:12, though the aorist in 1 John 1:1; John 1:14 John is qualified to bear witness (μαρτυρουμεν — marturoumen as in 1 John 1:2) as Jesus had charged the disciples to do (Acts 1:8). [source]
Revelation 2:13 Holdest fast my name [κρατεω]
Present active indicative of Κυριος Καισαρ — krateō “dost keep on holding,” as in Revelation 2:25, Revelation 3:11. This church refused to say Κυριος Ιησους — Kurios Kaisar (Martyrd. Polyc. 8f.) and continued to say ουκ ηρνησω — Kurios Iēsous (1 Corinthians 12:3). They stood true against the emperor-worship.Didst not deny (αρνεομαι — ouk ērnēsō). First aorist middle second person singular of την πιστιν μου — arneomai Reference to a specific incident not known to us.My faith Objective genitive, “thy faith in me.”Of Antipas (Αντιπα — Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου — Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου — ho pistos mou). Nominative also, with απεκταντη — mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν — apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει — par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Revelation 2:13 My faith [Αντιπας]
Objective genitive, “thy faith in me.”Of Antipas (Αντιπα — Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου — Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου — ho pistos mou). Nominative also, with απεκταντη — mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν — apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει — par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Revelation 2:13 My witness [ο πιστος μου]
Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου — ho pistos mou). Nominative also, with απεκταντη — mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν — apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει — par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]

What do the individual words in Acts 1:8 mean?

But you will receive power having come the Holy Spirit upon you and you will be for Me witnesses in both Jerusalem in all - Judea Samaria to [the] uttermost part of the earth
ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ Ἁγίου Πνεύματος ἐφ’ ὑμᾶς καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ ἐν πάσῃ τῇ Ἰουδαίᾳ Σαμαρείᾳ ἕως ἐσχάτου τῆς γῆς

λήμψεσθε  you  will  receive 
Parse: Verb, Future Indicative Middle, 2nd Person Plural
Root: λαμβάνω  
Sense: to take.
δύναμιν  power 
Parse: Noun, Accusative Feminine Singular
Root: δύναμις  
Sense: strength power, ability.
ἐπελθόντος  having  come 
Parse: Verb, Aorist Participle Active, Genitive Neuter Singular
Root: ἐπεισέρχομαι 
Sense: to come to arrive.
Ἁγίου  Holy 
Parse: Adjective, Genitive Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
Πνεύματος  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
ἐφ’  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
ἔσεσθέ  you  will  be 
Parse: Verb, Future Indicative Middle, 2nd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
μου  for  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
μάρτυρες  witnesses 
Parse: Noun, Nominative Masculine Plural
Root: μάρτυς 
Sense: a witness.
τε  both 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
Ἰερουσαλὴμ  Jerusalem 
Parse: Noun, Dative Feminine Singular
Root: Ἰερουσαλήμ  
Sense: denotes either the city itself or the inhabitants.
τῇ  - 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
Ἰουδαίᾳ  Judea 
Parse: Noun, Dative Feminine Singular
Root: Ἰουδαία  
Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea.
Σαμαρείᾳ  Samaria 
Parse: Noun, Dative Feminine Singular
Root: Σαμάρεια 
Sense: a territory in Palestine, which had Samaria as its capital.
ἐσχάτου  [the]  uttermost  part 
Parse: Adjective, Genitive Neuter Singular
Root: ἔσχατος  
Sense: extreme.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
γῆς  earth 
Parse: Noun, Genitive Feminine Singular
Root: γῆ  
Sense: arable land.