KJV: But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
YLT: And the multitude of the city was divided, and some were with the Jews, and some with the apostles,
Darby: And the multitude of the city was divided, and some were with the Jews and some with the apostles.
ASV: But the multitude of the city was divided; and part held with the Jews, and part with the apostles.
| Ἐσχίσθη | Was divided |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: σχίζω Sense: to cleave, cleave asunder, rend. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πλῆθος | multitude |
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Parse: Noun, Nominative Neuter Singular Root: πλῆθος Sense: a multitude. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πόλεως | city |
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Parse: Noun, Genitive Feminine Singular Root: πόλις Sense: a city. |
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| οἱ | some |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μὲν | indeed |
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Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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| Ἰουδαίοις | Jews |
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Parse: Adjective, Dative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀποστόλοις | apostles |
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Parse: Noun, Dative Masculine Plural Root: ἀπόστολος Sense: a delegate, messenger, one sent forth with orders. |
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Greek Commentary for Acts 14:4
First aorist passive indicative of σχιζω schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
Reverse Greek Commentary Search for Acts 14:4
Christian prophets these were (cf. Acts 13:1) who came from Jerusalem (the headquarters, Acts 8:15). Judas and Silas are called prophets (Acts 14:4; Acts 15:32). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1 Corinthians 14:3). John was a prophet (Luke 7:26). We need prophets in the ministry today. [source]
This old word for standing or station (Hebrews 9:8) from ιστημι histēmi to place, we have seen already to mean insurrection (Acts 19:40 which see). Here it is strife as in Acts 15:2. Was divided (εσχιστη eschisthē). See note on Acts 14:4. [source]
See note on Acts 14:4. [source]
He widens the negation to include those outside of the church circles and changes the preposition from εχ ex (out of) to απο apo (from). When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]