Acts 20:32 KJV (With Strong’s)

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32
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dunamai (Greek #1410)
to be able or possible
KJV usage: be able, can (do, + -not), could, may, might, be possible, be of power.
Pronounce: doo'-nam-ahee
Origin: of uncertain affinity
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charis (Greek #5485)
graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude)
KJV usage: acceptable, benefit, favour, gift, grace(- ious), joy, liberality, pleasure, thank(-s, -worthy).
Pronounce: khar'-ece
Origin: from 5463
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logos (Greek #3056)
something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ)
KJV usage: account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.
Pronounce: log'-os
Origin: from 3004
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theos (Greek #2316)
a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very
KJV usage: X exceeding, God, god(-ly, -ward).
Pronounce: theh'-os
Origin: of uncertain affinity
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nun (Greek #3568)
"now" (as adverb of date, a transition or emphasis); also as noun or adjective present or immediate
KJV usage: henceforth, + hereafter, of late, soon, present, this (time). See also 3569, 3570.
Pronounce: noon
Origin: a primary particle of present time
And
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
now
paratithemi (Greek #3908)
to place alongside, i.e. present (food, truth); by implication, to deposit (as a trust or for protection)
KJV usage: allege, commend, commit (the keeping of), put forth, set before.
Pronounce: par-at-ith'-ay-mee
Origin: from 3844 and 5087
, brethren
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
, I commend
humas (Greek #5209)
you (as the objective of a verb or preposition)
KJV usage: ye, you (+ -ward), your (+ own).
Pronounce: hoo-mas'
Origin: accusative case of 5210
you
adephos (Greek #80)
a brother (literally or figuratively) near or remote (much like 1)
KJV usage: brother.
Pronounce: ad-el-fos'
Origin: from 1 (as a connective particle) and δελφύς (the womb)
to God
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
, and
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
to the word
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
of his
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
grace
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
, which is able
epoikodomeo (Greek #2026)
to build upon, i.e. (figuratively) to rear up
KJV usage: build thereon (thereupon, on, upon).
Pronounce: ep-oy-kod-om-eh'-o
Origin: from 1909 and 3618
n to build you up
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
, and
didomi (Greek #1325)
to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)
KJV usage: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield.
Pronounce: did'-o-mee
Origin: a prolonged form of a primary verb (which is used as an alternative in most of the tenses)
to give
humin (Greek #5213)
to (with or by) you
KJV usage: ye, you, your(-selves).
Pronounce: hoo-min'
Origin: irregular dative case of 5210
you
kleronomia (Greek #2817)
heirship, i.e. (concretely) a patrimony or (genitive case) a possession
KJV usage: inheritance.
Pronounce: klay-ron-om-ee'-ah
Origin: from 2818
an inheritance
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
o among
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
all
pas (Greek #3956)
apparently a primary word; all, any, every, the whole
KJV usage: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever.
Pronounce: pas
Origin: including all the forms of declension
them which
hagiazo (Greek #37)
to make holy, i.e. (ceremonially) purify or consecrate; (mentally) to venerate
KJV usage: hallow, be holy, sanctify.
Pronounce: hag-ee-ad'-zo
Origin: from 40
are sanctified
pas (Greek #3956)
apparently a primary word; all, any, every, the whole
KJV usage: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever.
Pronounce: pas
Origin: including all the forms of declension
.

More on:

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Cross References

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I commend.
and to the.
to build.
Acts 9:31• 31The assemblies then throughout the whole of Judaea and Galilee and Samaria had peace, being edified and walking in the fear of the Lord, and were increased through the comfort of the Holy Spirit. (Acts 9:31)
;
John 15:3• 3Ye are already clean by reason of the word which I have spoken to you. (John 15:3)
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John 17:17• 17Sanctify them by the truth: thy word is truth. (John 17:17)
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1 Cor. 3:9‑10• 9For we are God's fellow-workmen; ye are God's husbandry, God's building.
10According to the grace of God which has been given to me, as a wise architect, I have laid the foundation, but another builds upon it. But let each see how he builds upon it.
(1 Cor. 3:9‑10)
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Eph. 2:20‑22• 20being built upon the foundation of the apostles and prophets, Jesus Christ himself being the corner-stone,
21in whom all the building fitted together increases to a holy temple in the Lord;
22in whom *ye* also are built together for a habitation of God in the Spirit.
(Eph. 2:20‑22)
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Eph. 4:12,16• 12for the perfecting of the saints; with a view to the work of the ministry, with a view to the edifying of the body of Christ;
16from whom the whole body, fitted together, and connected by every joint of supply, according to the working in its measure of each one part, works for itself the increase of the body to its self-building up in love.
(Eph. 4:12,16)
;
Col. 2:7• 7rooted and built up in him, and assured in the faith, even as ye have been taught, abounding in it with thanksgiving. (Col. 2:7)
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Jude 20• 20But *ye*, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, (Jude 20)
and to give.
which are.

J. N. Darby Translation

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32
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.

W. Kelly Translation

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32
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 an inheritance among all that are sanctified1.

WK Translation Notes

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1
, 26:18 sanctified: ... the present participle may be used abstractedly apart from the question of the action or the passion. But the perfect tense could not be used as it is in [Heb. 10] verse 10 about the same persons at the same time, if the object were to define by ἀγιαζόμενοι that we are only under a process of sanctifying now going on, but as yet imperfect. For while the present may express either the actual time or the abstract character and object of the operation, the perfect necessarily gives the permanent result of a terminated action, and therefore affirms that we have been and are sanctified through the offering of the body of Jesus Christ once for all. It is no question of God’s counsel respecting us, but of a present abiding effect of Christ’s finished work. Hence to lay stress on ἀγιαζόμενοι as if it must needs indicate a process going on is not only arbitrary, because the present participle does not always convey this force, but even negatived by ἠγιασμένοι which decides the time and excludes what is imperfect. It is not potentiality, but a present fact and a continuous character acquired by Christians through the accomplished and accepted sacrifice of Christ. To translate therefore in verse [Heb. 10:] 14 τοῦς ἀγιαζομένους as "them who are being sanctified" is, under the appearance of literal precision, to prove that we have never seen the true spirit of the passage, and that we do not understand the apostle’s doctrine on this great head; and the rather too as τετελείωκεν ("he hath perfected") in the same clause is irreconcilable with this effort to get rid of sanctification here as a standing condition, by denying the abstract force of the present participle as used in this case. It is interesting to observe that in the same chapter ([Heb. 10] ver. 29) the Spirit employs the aorist ἠγιάσθη to describe him who had once been a baptized confessor of Christ crucified, but afterward turned out an apostate. That tense simply states the fact historically; whereas the perfect, adding to it the idea of an existing result, could not properly be used of one who had spurned Christ and counted the blood of the covenant a common thing. It is not true that he had advanced so far in the spiritual life that this blood had been applied by faith, or that its hallowing or purifying effects were visible in his life.
Such talk is merely imaginative, not only without scripture, but neglecting the obvious intimation of that which is said; for the passage says nothing of spiritual life, or of applying the blood by faith, or of purifying effects visible or invisible, but only of sinning willfully after having received the knowledge of the truth. Be it ever so exact and full, this in no way implies in itself a divine work in the conscience so that the person was born again and converted to God, but such a clear full and certain knowledge as many unconverted men possess who nevertheless hold fast the truth in unrighteousness. Very different is the statement in Heb. 9:14 where the blood of Christ is said to purify the conscience from dead works in order to serve (i.e. religiously) the true God. (Bible Treasury N11:335, Pamphlets, 169-170)