KJV: Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
YLT: confirming the souls of the disciples, exhorting to remain in the faith, and that through many tribulations it behoveth us to enter into the reign of God,
Darby: establishing the souls of the disciples, exhorting them to abide in the faith, and that through many tribulations we must enter into the kingdom of God.
ASV: confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God.
| ἐπιστηρίζοντες | strengthening |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἐπιστηρίζω Sense: to establish besides, strengthen more. |
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| ψυχὰς | souls |
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Parse: Noun, Accusative Feminine Plural Root: ψυχή Sense: breath. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μαθητῶν | disciples |
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Parse: Noun, Genitive Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| παρακαλοῦντες | exhorting [them] |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| ἐμμένειν | to continue |
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Parse: Verb, Present Infinitive Active Root: ἐμμένω Sense: to remain in, continue. |
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| τῇ | in the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πίστει | faith |
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Parse: Noun, Dative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| πολλῶν | many |
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Parse: Adjective, Genitive Feminine Plural Root: πολύς Sense: many, much, large. |
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| θλίψεων | tribulations |
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Parse: Noun, Genitive Feminine Plural Root: θλῖψις Sense: a pressing, pressing together, pressure. |
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| δεῖ | it behooves |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δεῖ Sense: it is necessary, there is need of, it behooves, is right and proper. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| εἰσελθεῖν | to enter |
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Parse: Verb, Aorist Infinitive Active Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| βασιλείαν | kingdom |
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Parse: Noun, Accusative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Acts 14:22
Late verb (in lxx), in N.T. only in Acts 14:22; Acts 15:32, Acts 15:41, to make more firm, to give additional (επι epi) strength. Each time in Acts the word is used concerning these churches. [source]
To remain in with locative, old verb. It is possible that πιστις pistis here has the notion of creed as Paul uses it later (Colossians 1:23 with επιμενω epimenō 1 Timothy 5:8). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. We must (δει ημας dei hēmās). It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2 Timothy 3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul‘s work. It all sounds like quotation of Paul‘s very language. Note the change of construction here after παρακαλουντες parakalountes (infinitive of indirect command, εμμενειν emmenein but οτι δει hoti dei indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts 20:20) and as Jesus had done (John 16:33). These saints were already converted. [source]
It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2 Timothy 3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul‘s work. It all sounds like quotation of Paul‘s very language. Note the change of construction here after παρακαλουντες parakalountes (infinitive of indirect command, εμμενειν emmenein but οτι δει hoti dei indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts 20:20) and as Jesus had done (John 16:33). These saints were already converted. [source]
See on stablish, 1 Peter 5:10. [source]
Reverse Greek Commentary Search for Acts 14:22
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Rather, were strengthened. Another word is used for established. See Acts 14:22; Acts 15:32, Acts 15:41; Acts 18:23. There is a difference, moreover, between being strengthened and established. See 1 Peter 5:10. [source]
See on Acts 14:22. [source]
Late verb (in lxx), in N.T. only in Acts 14:22; Acts 15:32, Acts 15:41, to make more firm, to give additional (επι epi) strength. Each time in Acts the word is used concerning these churches. [source]
Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
See note on Acts 14:22. It was a glorious time with no Judaizers to disturb their fellowship as in Acts 15:1. [source]
Came to or upon them, επηλταν epēlthan second aorist (ingressive) indicative of επερχομαι eperchomai Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (Acts 14:22). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. [source]
Imperfect active. It was a long story for they had many things to tell of God‘s dealings “with them” Paul could recount some of the details given later in 2 Corinthians 11. And how (και οτι kai hoti). Or “and that” in particular, as the upshot of it all. He had opened a door of faith unto the Gentiles Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
The expression is figurative, the book of the law being conceived as a prescribed district or domain, in which one remains or out of which he goes. Comp. continue in the faith, Acts 14:22; in the covenant, Hebrews 13:9; in the things which thou hast learned, 2 Timothy 3:14. [source]
Second aorist active indicative of πασχω paschō to experience good or ill. But alone, as here, it often means to suffer ill In North Galatia we have no record of persecutions, but we do have records for South Galatia (Acts 14:2, Acts 14:5, Acts 14:19, Acts 14:22). [source]
As Luke 2:34(see note); Philemon 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21ff.; 1 Peter 4:12; 2 Timothy 3:12. [source]
Genitive absolute Technical use of the genitive of the part affected. To lead them forth Second aorist active infinitive of εχαγω exagō to denote purpose. For they continued not First aorist active indicative of εμμενω emmenō old verb to remain in (Acts 14:22). The Israelites broke the covenant. Then God annulled it. I regarded not “I neglected” as in Hebrews 2:3. The covenant was void when they broke it. [source]
The present kingdom. Trench is wrong in saying that “while the tribulation is present the kingdom is only in hope.” On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiality of John to treat the eternal life as already present. See John 3:36; John 5:24; John 6:47, John 6:54; 1 John 5:11. “In all these things we are abundantly the conquerors (Romans 8:37sqq.). This may go to explain the peculiar order of the three words; tribulation and kingdom, two apparently antithetic ideas, being joined, with a true insight into their relation, and patience being added as the element through which the tribulation is translated into sovereignty. The reference to the future glorious consummation of the kingdom need not be rejected. It is rather involved in the present kingdom. Patience, which links the life of tribulation with the sovereignty of Christ here upon earth, likewise links it with the consummation of Christ's kingdom in heaven. Through faith and patience the subjects of that kingdom inherit the promises. “Rightly he says first 'in the tribulation' and adds afterwards 'in the kingdom,' because, if we suffer together we shall also reign together” (Richard of St. Victor, cited by Trench). Compare Acts 14:22. [source]