KJV: Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
YLT: who, having come, and having seen the grace of God, was glad, and was exhorting all with purpose of heart to cleave to the Lord,
Darby: who, having arrived and seeing the grace of God, rejoiced, and exhorted all with purpose of heart to abide with the Lord;
ASV: who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord:
| παραγενόμενος | having come |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: παραγίνομαι Sense: to be present, to come near, approach. |
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| ἰδὼν | having seen |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: εἶδον Sense: to see with the eyes. |
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| χάριν | grace |
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Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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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 | 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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| ἐχάρη | rejoiced |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: χαίρω Sense: to rejoice, be glad. |
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| παρεκάλει | was exhorting |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| προθέσει | resolute purpose |
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Parse: Noun, Dative Feminine Singular Root: πρόθεσις Sense: a setting forth of a thing, placing of it in view, the shewbread. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| καρδίας | of heart |
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Parse: Noun, Genitive Feminine Singular Root: καρδία Sense: the heart. |
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| προσμένειν | to abide |
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Parse: Verb, Present Infinitive Active Root: προσμένω Sense: to remain with, to continue with one. |
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| Κυρίῳ | Lord |
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Parse: Noun, Dative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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Greek Commentary for Acts 11:23
Note repetition of the article, “the grace that of God.” The verb (second aorist passive indicative of χαιρω chairō) has the same root as χαρις charis See the same suavis paronomasia in Luke 1:28. “Grace brings gladness” (Page). “A smaller man would have raised difficulties as to circumcision or baptism” (Furneaux). [source]
Imperfect active, picturing the continuous encouragement from Barnabas. With purpose of heart (τηι προτεσει της καρδιας tēi prothesei tēs kardias). Placing before (from προτιτημι prȯtithēmi), old word for set plan as in Acts 27:13; Romans 8:28. The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (Acts 4:36) for work like this. Cleave unto the Lord Dative case (locative if εν en is genuine) of κυριος kurios (here Jesus again) after προσεμενειν prosemenein to keep on remaining loyal to (present active infinitive). Persistence was needed in such a pagan city. [source]
Placing before (from προτιτημι prȯtithēmi), old word for set plan as in Acts 27:13; Romans 8:28. The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (Acts 4:36) for work like this. [source]
Dative case (locative if εν en is genuine) of κυριος kurios (here Jesus again) after προσεμενειν prosemenein to keep on remaining loyal to (present active infinitive). Persistence was needed in such a pagan city. [source]
Originally, placing in public; setting before. Hence of the shew-bread, the loaves set forth before the Lord (see on Mark 2:26). Something set before one as an object of attainment: a purpose. [source]
Reverse Greek Commentary Search for Acts 11:23
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]
Second aorist active participle of υπεροραω huperoraō or υπερειδω hupereidō old verb to see beyond, not to see, to overlook, not “to wink at” of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the lxx in the sense of overlooking or neglecting (Ps 55:1). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom Acts 11:23 we have these words: “Thou overlookest the sins of men to the end they may repent.” But now (τα νυν ta nun). Accusative of general reference, “as to the now things or situation.” All is changed now that Christ has come with the full knowledge of God. See also Acts 27:22. All everywhere No exceptions anywhere. Repent (μετανοειν metanoein). Present active infinitive of μετανοεω metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Acts 4:34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as “son of consolation or exhortation” Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Acts 11:23 the very word παρεκαλει parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1 Corinthians 14:3. Encouragement is the chief idea in παρακλησις paraklēsis though exhortation, comfort, consolation are used to render it (Acts 9:31; Acts 13:15; Acts 15:31). See also Acts 16:9; Acts 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from αρνεβους Barnebous (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts 14:14) in the broad sense of that word. [source]
First aorist passive of κληροω klēroō an old word, to assign by lot Purpose (προτεσιν prothesin). Common substantive from προτιτημι protithēmi a setting before as in Acts 11:23; Acts 27:13. [source]
Common substantive from προτιτημι protithēmi a setting before as in Acts 11:23; Acts 27:13. [source]
To continue on. The compound does not occur in Paul, but is found in Acts 11:23; Acts 13:43; Acts 18:18. [source]
See on Acts 11:23; see on Romans 9:11. In Paul, only of the divine purpose. [source]
See on Acts 11:23; see on Romans 9:11. [source]
See Exodus 25:23-30; Exodus 35:13; 2 Chronicles 2:4; 2 Chronicles 13:11. The table and the loaves are treated as one item. Lit. the table and the setting forth of the loaves, that is, the table with its loaves set forth. See on Mark 2:26; see on Acts 11:23. [source]