KJV: There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.
YLT: and there were coming together also the people of the cities round about to Jerusalem, bearing ailing persons, and those harassed by unclean spirits -- who were all healed.
Darby: And the multitude also of the cities round about came together to Jerusalem, bringing sick persons and persons beset by unclean spirits, who were all healed.
ASV: And there also came together the multitudes from the cities round about Jerusalem, bring sick folk, and them that were vexed with unclean spirits: and they were healed every one.
συνήρχετο | Were coming together |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: συνέρχομαι Sense: to come together. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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πλῆθος | multitude |
Parse: Noun, Nominative Neuter Singular Root: πλῆθος Sense: a multitude. |
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τῶν | from the |
Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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πέριξ | surrounding |
Parse: Adverb Root: πέριξ Sense: round about: the neighbouring cities. |
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πόλεων | cities |
Parse: Noun, Genitive Feminine Plural Root: πόλις Sense: a city. |
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Ἰερουσαλήμ | Jerusalem |
Parse: Noun, Genitive Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
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φέροντες | bringing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: φέρω Sense: to carry. |
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ἀσθενεῖς | [the] sick |
Parse: Adjective, Accusative Masculine Plural Root: ἀσθενής Sense: weak, infirm, feeble. |
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ὀχλουμένους | [those] being tormented |
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural Root: ὀχλέω Sense: to excite a mob against one. |
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πνευμάτων | spirits |
Parse: Noun, Genitive Neuter Plural Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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ἀκαθάρτων | unclean |
Parse: Adjective, Genitive Neuter Plural Root: ἀκάθαρτος Sense: not cleansed, unclean. |
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ἐθεραπεύοντο | were healed |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: θεραπεύω Sense: to serve, do service. |
Greek Commentary for Acts 5:16
Imperfect middle, kept on coming. [source]
Old adverb, strengthened form of περι peri only here in the N.T. Vexed (οχλουμενους ochloumenous). Present passive participle of οχλεω ochleō to excite a mob (οχλος ochlos) against one, to trouble, annoy. Old word, only here in the N.T., though ενοχλεω enochleō in Luke 6:18. Were healed every one Imperfect passive, were healed one at a time, repetition. [source]
Present passive participle of οχλεω ochleō to excite a mob (οχλος ochlos) against one, to trouble, annoy. Old word, only here in the N.T., though ενοχλεω enochleō in Luke 6:18. [source]
Imperfect passive, were healed one at a time, repetition. [source]
Reverse Greek Commentary Search for Acts 5:16
Effective first aorist passive. At that which had happened (τωι συμβεβηκοτι tōi sumbebēkoti). Perfect active participle of συμβαινω sumbainō Acts 3:11 The Codex Bezae adds “as Peter and John went out.” As he held Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.” [source]