KJV: And believers were the more added to the Lord, multitudes both of men and women.)
YLT: (and the more were believers added to the Lord, multitudes both of men and women,)
Darby: and believers were more than ever added to the Lord, multitudes both of men and women;)
ASV: and believers were the more added to the Lord, multitudes both of them and women;
| μᾶλλον | more |
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Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| προσετίθεντο | were added |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: προστίθημι Sense: to put to. |
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| πιστεύοντες | believing |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| τῷ | in the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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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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| πλήθη | multitudes |
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Parse: Noun, Nominative Neuter Plural Root: πλῆθος Sense: a multitude. |
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| ἀνδρῶν | of men |
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Parse: Noun, Genitive Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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| τε | both |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| γυναικῶν | women |
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Parse: Noun, Genitive Feminine Plural Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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Greek Commentary for Acts 5:14
Rather (μαλλον māllon) instead of decrease as one might expect. Imperfect passive indicative of προστιτημι prostithēmi common μι mi verb, kept on being added. [source]
The distinction between ανδρες andres and γυναικες gunaikes and to be considered in connection with ανδρες andres in Acts 4:4 which see. [source]
Imperfect: kept being added. [source]
Reverse Greek Commentary Search for Acts 5:14
Lit., was added unto. Compare Acts 2:47; Acts 5:14. [source]
So here, either the dative, the object of υπηρετησας hupēretēsas if γενεαι geneāi is locative, or the instrumental case “by the counsel of God” which again may be construed either with υπηρετησας hupēretēsas (having served) or after εκοιμητη ekoimēthē (fell on sleep). Either of the three ways is grammatical and makes good sense. Κοιμαομαι Koimaomai for death we have already had (Acts 7:60). So Jesus (John 11:11) and Paul (1 Corinthians 15:6, 1 Corinthians 15:51). Was laid (προσετετη prosetethē). Was added unto (first aorist passive indicative of προστιτημι prostithēmi). See the verb in Acts 2:47; Acts 5:14. This figure for death probably arose from the custom of burying families together (Genesis 15:15; Jud Genesis 2:10). Saw corruption As Jesus did not (Acts 2:31) as he shows in Acts 13:37. [source]
Was added unto (first aorist passive indicative of προστιτημι prostithēmi). See the verb in Acts 2:47; Acts 5:14. This figure for death probably arose from the custom of burying families together (Genesis 15:15; Jud Genesis 2:10). [source]
Old word for ten thousand (Acts 19:19) and then an indefinite number like our “myriads” (this very word) as Luke 12:1; Acts 21:20; Judges 1:14; Revelation 5:11; Revelation 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Acts 4:4 (number of the men--not women--about five thousand); Acts 5:14 (multitudes both of men and women); Acts 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts 11:2; Acts 15:1, Acts 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Acts 21:27) who were clearly not Christians at all. All zealous for the law (παντες ζηλωται του νομου pantes zēlōtai tou nomou). Zealots (substantive) rather than zealous (adjective) with objective genitive (του νομου tou nomou). The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]