Lexical Summary parakaleó: To call to one's side, to exhort, to encourage, to comfort, to urge Original Word: παρακαλέω Strong's Exhaustive Concordance beseech, call for, urgeFrom para and kaleo; to call near, i.e. Invite, invoke (by imploration, hortation or consolation) -- beseech, call for, (be of good) comfort, desire, (give) exhort(-ation), intreat, pray. see GREEK para see GREEK kaleo HELPS Word-studies 3870 parakaléō (from 3844 /pará, "from close-beside" and 2564 /kaléō, "to call") – properly, "make a call" from being "close-up and personal." 3870 /parakaléō ("personally make a call") refers to believers offering up evidence that stands up in God's court. [3870 (parakaléō), the root of 3875 /paráklētos ("legal advocate"), likewise has legal overtones.] NAS Exhaustive Concordance Word Originfrom para and kaleó Definition to call to or for, to exhort, to encourage NASB Translation appeal (4), appealed (1), appealing (2), beg (1), begging (2), beseeching (1), comfort (5), comforted (11), comforts (2), conciliate (1), encourage (6), encouraged (4), encouraging (3), entreat (1), exhort (8), exhortation* (1), exhortations (1), exhorted (2), exhorting (3), exhorts (1), given (1), implore (4), implored (9), imploring (5), invited (2), making an appeal (1), plead (1), pleaded (1), pleading (1), preach (1), requested (1), urge (17), urged (5), urging (1). Thayer's Greek Lexicon STRONGS NT 3870: παρακαλέωπαρακαλέω, παρακαλῶ; imperfect 3 person singular παρεκάλει, 1 and 3 person plural παρεκάλουν; 1 aorist παρεκάλεσα; passive, present παρακαλοῦμαι; perfect παρακέκλημαι; 1 aorist παρεκλήθην; 1 future παρακληθήσομαι; from Aeschylus and Herodotus down; I. as in Greek writings to call to one's side, call for, summon: τινα, with an infinitive indicating the purpose, Acts 28:20 (others (less naturally) refer this to II. 2, making the accusative the subjunctive of the infinitive). II. to address, speak to (call to, call on), which may be done in the way of exhortation, entreaty, comfort, instruction, etc.; hence, result a variety of senses, on which see Knapp, Scripto varii arg. edition 2, p. 117ff; cf. Fritzsche, Ep. ad Romans, i., p. 32f. 1. as in Greek authors, to admonish, exhort: absolutely, Luke 3:18; (Acts 20:1 (R G omit)); Romans 12:8; 2 Timothy 4:2; Hebrews 10:25; 1 Peter 5:12; followed by direct discourse, 2 Corinthians 5:20; followed by λέγων with direct discourse, Acts 2:40; followed by an infinitive where in Latinut, 1 Timothy 2:1; τινα, Acts 15:32; Acts 16:40; 2 Corinthians 10:1; 1 Thessalonians 2:12 ( 2. to beg, entreat, beseech (Josephus, Antiquities 6, 7, 4; (11, 8, 5); often in Epictetus cf. Schweighäuser, Index graecit. Epictetus, p. 411; Plutarch, apophth. regum, Mor. ii, p. 30, Tauchn. edition (vi. 695 edition Reiske; examples from Polybius, Diodorus, Philo, others, in Sophocles' Lexicon, under the word); not thus in the earlier Greek authors except where the gods are called on for aid, in the expressions, παρακαλεῖν Θεούς, so Θεόν in Josephus, Antiquities 6, 2, 2 and 7, 4; (cf. Winer's Grammar, 22)): (absolutely, Philemon 1:9 (yet see the commentaries at the passage)); τινα, Matthew 8:5; Matthew 18:32; Matthew 26:53; Mark 1:40; Acts 16:9; 2 Corinthians 12:18; πολλά, much, Mark 5:23: τινα περί τίνος, Philemon 1:10; followed by direct discourse, Acts 9:38 L T Tr WH with λέγων added and direct discourse, Matthew 18:29; Mark 5:12; (Luke 7:4 (Tdf. ἠρώτων)); without the accusative. Acts 16:15; τινα followed by an infinitive (Winers Grammar, and Buttmann's Grammar, as above), Mark 5:17; Luke 8:41; Acts 8:31; Acts 19:31; Acts 28:14 (1 Macc. 9:35); τινα followed by ὅπως, Matthew 8:34 (here Lachmann ἵνα (see above)); Acts 25:2 (4 Macc. 4:11; Plutarch, Demetr c. 38); τινα followed by ἵνα (Winers Grammar, § 44, 8 a.; Buttmann, § 139, 42), Matthew 14:36; Mark 5:18; Mark 6:56; Mark 7:32; Mark 8:22; Luke 8:31f; (2 Corinthians 9:5); τινα ὑπέρ τίνος, ἵνα, 2 Corinthians 12:8; πολλά (much) τινα, ἵνα, Mark 5:10; 1 Corinthians 16:12; followed by τοῦ μή with an infinitive (Buttmann, § 140, 16 δ.; Winer's Grammar, 325 (305)), Acts 21:12; by an infinitive Acts 9:38 R G; by an accusative with an infinitive, Acts 13:42; Acts 24:4; (Romans 16:17). to strive to appease by entreaty: absolutely, 1 Corinthians 4:13; τινα, Luke 15:28; Acts 16:39 (2 Macc. 13:23). 3. to console, to encourage and strengthen by consolation, to comfort, (the Sept. for נִחַם; very rarely so in Greek authors, as Plutarch, Oth. 16): absolutely, 2 Corinthians 2:7; τινα, 2 Corinthians 1:6; 2 Corinthians 7:6f; ἐν with a dative of the thing with which one comforts another, 1 Thessalonians 4:18; τινα διά παρακλήσεως, 2 Corinthians 1:4; with an accusative of the contents, διά τῆς παρακληθῆναι ἧς (for ἥν, see ὅς, ἡ, ὁ, II. 2 c. α.) παρακαλούμεθα, ibid.; in the passive, to receive consolation, be comforted, Matthew 2:18; 2 Corinthians 13:11; ἐπί τίνι over (in) a thing (see ἐπί, B. 2 a. δ.), 2 Corinthians 1:4; of the consolation (comfort) given not in words but by the experience of a happier lot or by a happy issue, equivalent to to refresh, cheer: passive, Matthew 5:4 (5); Luke 16:25; Acts 20:12; 2 Corinthians 7:13 (where a full stop must be put after παρακεκλήμεθα; ἐν τίνι, by the help of a thing, 2 Corinthians 7:6f; ἐπί τίνι, 1 Thessalonians 3:7; with (ἐν) παρακλήσει added, 2 Corinthians 7:7. 4. to encourage, strengthen (i. e. in the language of A. V. comfort (see Wright, Bible Word-Book, 2nd edition, under the word)) (in faith, piety, hope): τάς καρδίας, your hearts, Ephesians 6:22; Colossians 2:2; Colossians 4:8; 2 Thessalonians 2:17, (also χεῖρας ἀσθενεῖς, Job 4:3 for חִזַק; γόνατα παραλελυμένα, Isaiah 35:3f (see the Hebrew) for אִמֵּץ). 5. it combines the ideas of exhorting and comforting and encouraging in Romans 12:8; 1 Corinthians 14:31; 1 Thessalonians 3:2. 6. to instruct, teach: ἐν τῇ διδασκαλία, Titus 1:9. (Compare: συμπαρακαλέω.) The verb rendered “urge, exhort, comfort, appeal” appears 109 times across the New Testament narrative, letters, and Apocalypse. Its range stretches from the desperate pleas of a synagogue leader for his dying daughter (Mark 5:23) to the lofty pastoral summons of an apostle: “Therefore I exhort you, brothers, by the mercies of God, to present your bodies as a living sacrifice” (Romans 12:1). Whether voiced by Christ, His followers, or even demons begging to enter swine (Mark 5:12), the word consistently carries the idea of bringing one person alongside another for an earnest, purposeful exchange. Encouragement to Believe and Obey Exhortation is the dominant shade of meaning in the Epistles. Paul “urges” the Corinthians “that all of you agree together” (1 Corinthians 1:10). He “encourages” the Thessalonians to “excel still more” in sanctification (1 Thessalonians 4:1,10) and “pleads” with Euodia and Syntyche “to agree in the Lord” (Philippians 4:2). Titus is told, “Likewise, urge the younger men to be self-controlled” (Titus 2:6). The repeated imperative communicates that Christian obedience is not coerced but earnestly invited. Comfort in Affliction The same verb carries a warm, consoling tone. “He comforts us in all our troubles, so that we can comfort those in any trouble” (2 Corinthians 1:4). After Eutychus is raised, “they were greatly comforted” (Acts 20:12). The disciples at Rome “came as far as the Forum of Appius and Three Taverns to meet Paul. When he saw them, he thanked God and was encouraged” (Acts 28:15). Scripture shows the fellowship of believers offering solace that mirrors the Father’s own heart. Urgent Appeals and Pleas At times the term marks urgent petition. The demoniacs “begged” Jesus to send them into the pigs (Matthew 8:31). The sailors in the storm “began to urge Paul to take food” (Acts 27:33-34). Such usage underscores how intense human need often drives people to seek intervention. Pastoral Ministry and Teaching Timothy and Titus receive a cascade of mandates: “Encourage and rebuke with all authority” (Titus 2:15); “Urge bondservants to be subject to their masters” (Titus 2:9); “Do not rebuke an older man harshly, but appeal to him as to a father” (1 Timothy 5:1). Biblical shepherding is neither cold command nor soft suggestion; it is a persuasive summons shaped by truth and love. Missionary and Apostolic Strategy Luke records Paul’s pattern: “After the uproar had ceased, Paul sent for the disciples and, after encouraging them… departed” (Acts 20:1-2). Barnabas “was glad and encouraged them all to remain true to the Lord” (Acts 11:23). Exhortation is thus integral to disciple-making and church planting. Corporate Life of the Church Hebrews enjoins, “Encourage one another daily… so that none of you may be hardened by sin’s deceitfulness” (Hebrews 3:13) and again, “Encouraging one another, and all the more as you see the Day approaching” (Hebrews 10:25). Mutual exhortation functions as spiritual oxygen for the gathered body. Relationship to the Holy Spirit and Christ The cognate noun “Paraclete” identifies the Holy Spirit (John 14:16). The verb’s repeated appearance in Christ’s ministry (Matthew 5:4; Mark 1:40) anticipates the Spirit’s ongoing work of drawing near to counsel and strengthen believers. Eschatological Consolation “Blessed are those who mourn, for they will be comforted” (Matthew 5:4). Paul closes the teaching on the Lord’s return with, “Therefore comfort one another with these words” (1 Thessalonians 4:18). Gospel hope reaches its climax in final consolation. Implications for Prayer and Intercession Romans 15:30 weds appeal and prayer: “Now I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me.” Supplication is framed as coming alongside in the presence of God. Historical-Theological Significance In Greco-Roman society, appeals were central to legal and civic life. The New Testament baptizes this cultural practice, redirecting it toward kingdom purposes. Exhortation becomes a Spirit-empowered literary form that unites doctrine and discipleship. Practical Ministry Application Today 1. Preaching: Biblical proclamation blends explanation with earnest appeal. The recurring pulse of Strong’s 3870 across the New Testament testifies that God draws near, speaks into the human condition, and calls His people to do the same. Englishman's Concordance Matthew 2:18 V-ANPGRK: οὐκ ἤθελεν παρακληθῆναι ὅτι οὐκ NAS: AND SHE REFUSED TO BE COMFORTED, BECAUSE KJV: not be comforted, because INT: not would be comforted because no more Matthew 5:4 V-FIP-3P Matthew 8:5 V-PPA-NMS Matthew 8:31 V-IIA-3P Matthew 8:34 V-AIA-3P Matthew 14:36 V-IIA-3P Matthew 18:29 V-IIA-3S Matthew 18:32 V-AIA-2S Matthew 26:53 V-ANA Mark 1:40 V-PPA-NMS Mark 5:10 V-IIA-3S Mark 5:12 V-AIA-3P Mark 5:17 V-PNA Mark 5:18 V-IIA-3S Mark 5:23 V-PIA-3S Mark 6:56 V-IIA-3P Mark 7:32 V-PIA-3P Mark 8:22 V-PIA-3P Luke 3:18 V-PPA-NMS Luke 7:4 V-IIA-3P Luke 8:31 V-IIA-3P Luke 8:32 V-AIA-3P Luke 8:41 V-IIA-3S Luke 15:28 V-IIA-3S Luke 16:25 V-PIM/P-3S Strong's Greek 3870 |
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