KJV: And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.
YLT: and now, I commend you, brethren, to God, and to the word of His grace, that is able to build up, and to give you an inheritance among all those sanctified.
Darby: And now I commit you to God, and to the word of his grace, which is able to build you up and give to you an inheritance among all the sanctified.
ASV: And now I commend you to God, and to the word of his grace, which is able to build you up, and to give you the inheritance among all them that are sanctified.
| τὰ | - |
|
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| νῦν | now |
|
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
|
| παρατίθεμαι | I commit |
|
Parse: Verb, Present Indicative Middle, 1st Person Singular Root: παρατίθημι Sense: to place beside or near or set before. |
|
| θεῷ | God |
|
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| τῷ | to the |
|
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| λόγῳ | word |
|
Parse: Noun, Dative Masculine Singular Root: λόγος Sense: of speech. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| χάριτος | grace |
|
Parse: Noun, Genitive Feminine Singular Root: χάρις Sense: grace. |
|
| αὐτοῦ | of Him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| τῷ | - |
|
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| δυναμένῳ | being able |
|
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
|
| οἰκοδομῆσαι | to build up |
|
Parse: Verb, Aorist Infinitive Active Root: οἰκοδομέω Sense: to build a house, erect a building. |
|
| δοῦναι | to give |
|
Parse: Verb, Aorist Infinitive Active Root: διδῶ Sense: to give. |
|
| κληρονομίαν | an inheritance |
|
Parse: Noun, Accusative Feminine Singular Root: κληρονομία Sense: an inheritance, property received (or to be received) by inheritance. |
|
| τοῖς | those |
|
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἡγιασμένοις | having been sanctified |
|
Parse: Verb, Perfect Participle Middle or Passive, Dative Masculine Plural Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
|
Greek Commentary for Acts 20:32
Same phrase as in Acts 20:22, Acts 20:25 save that ιδου idou (behold) is wanting and the article τα ta occurs before νυν nun accusative of general reference. And as to the present things (or situation) as in Acts 4:29. [source]
Present middle indicative of παρατιτημι paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. [source]
God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
See on 1 Peter 4:19. [source]
A metaphor in constant use by Paul, and preserved in the words edify, edification (Latin, aedes, “a house,” and facere, “to make”) by which οἰκοδομέω and its kindred words are frequently rendered. In old English the word edify was used in its original sense of build. Thus Wycliffe renders Genesis 2:22, “The Lord God edified the rib which he took of Adam, into a woman.” So, too, Spenser:“a little wideThere was a holy temple edified.”Faerie Queene, i., 1,114. [source]
Reverse Greek Commentary Search for Acts 20:32
“And as to (accusative of general reference) the now things (the present situation).” Only in the Acts in the N.T. (Acts 5:38; Acts 17:30; Acts 20:32; Acts 27:22). [source]
Lit. the things of peace. So the next clause, things of edification. See on build you up, Acts 20:32. Edification is upbuilding. [source]
Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 3:6-9,20 where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3, Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1713543502_3 and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
Omit to. For edification see on build up, Acts 20:32. Exhortation, so American Rev. Rev., comfort. See on Luke 6:24. Παραμυθία comfortRev., consolation, occurs only here in the New Testament. Παραμύθιον , which is the same, in Philemon 2:1. The two latter words are found together in Philemon 2:1, and their kindred verbs in 1 Thessalonians 2:11. The differences in rendering are not important. The words will bear either of the meanings in the two Revisions. If παράκλησιν be rendered as Rev., comfort, παραμυθία might be rendered incentive, which implies exhortation. Consolation and comfort border a little too closely on each other. [source]
Rev., building up. See on Acts 20:32. Notice the combination of perfecting and building. Building defines the nature of the work of ministry, and perfecting comes through a process. [source]
Note the change of metaphor from the solidity of military array to walking, rooting of a tree, and then to building. The metaphors of rooting and being founded occur together, Ephesians 3:17. Compare 1 Corinthians 3:9. In Jeremiah 1:10, ἐκριζοῦν toroot out is applied to a kingdom, and the words to build and to plant follow. It must be said that ῥιζόω tocause to take root is often used in the sense of firmness or fixedness without regard to its primary meaning. Built up. The preposition ἐπί uponindicates the placing of one layer upon another. See on Acts 20:32, and see on 1 Corinthians 3:9. Compare 1 Corinthians 3:10-14; Ephesians 2:20. note also the change of tenses: having been rooted (perfect participle), being (in process of) built up and strengthened (present participle). [source]
Lit. build up. See on Acts 20:32. The metaphorical sense habitually in Paul. See 1 Corinthians 8:1, 1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:4; Ephesians 2:20. In O.T. mostly in the literal sense. See however lxx, Rth 4:11 ; 88:2; Jeremiah href="/desk/?q=jer+31:4&sr=1">Jeremiah 31:4. [source]
More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]
Give in charge as a deposit. Compare Luke 12:48; Acts 20:32; 1 Timothy 1:18. The word is used by Christ in commending his soul to God (Luke 23:46). [source]
Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς , the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philemon 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1, John 1:14), it is used absolutely, the Word (compare Revelation 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matthew 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (James 1:18). By John ζωῆς oflife, is often used in order to characterize the word which accompanies it. Thus, crown of life (Revelation 2:10); water of life (Revelation 21:6); book of life (Revelation 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Titus 1:2, Titus 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1, John 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”-DIVIDER- [source]