14:6 Paul and Barnabas 1 learned about it 2 and fled to the Lycaonian cities of Lystra 3 and Derbe 4 and the surrounding region. 14:7 There 5 they continued to proclaim 6 the good news.
14:8 In 7 Lystra 8 sat a man who could not use his feet, 9 lame from birth, 10 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 11 stared 12 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 13 And the man 14 leaped up and began walking. 15 14:11 So when the crowds saw what Paul had done, they shouted 16 in the Lycaonian language, 17 “The gods have come down to us in human form!” 18 14:12 They began to call 19 Barnabas Zeus 20 and Paul Hermes, 21 because he was the chief speaker. 14:13 The priest of the temple 22 of Zeus, 23 located just outside the city, brought bulls 24 and garlands 25 to the city gates; he and the crowds wanted to offer sacrifices to them. 26 14:14 But when the apostles 27 Barnabas and Paul heard about 28 it, they tore 29 their clothes and rushed out 30 into the crowd, shouting, 31 14:15 “Men, why are you doing these things? We too are men, with human natures 32 just like you! We are proclaiming the good news to you, so that you should turn 33 from these worthless 34 things to the living God, who made the heaven, the earth, 35 the sea, and everything that is in them. 14:16 In 36 past 37 generations he allowed all the nations 38 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 39 by giving you rain from heaven 40 and fruitful seasons, satisfying you 41 with food and your hearts with joy.” 42 14:18 Even by saying 43 these things, they scarcely persuaded 44 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 45 and Iconium, 46 and after winning 47 the crowds over, they stoned 48 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 49 into the city. On 50 the next day he left with Barnabas for Derbe. 51
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 52 to Iconium, 53 and to Antioch. 54 14:22 They strengthened 55 the souls of the disciples and encouraged them to continue 56 in the faith, saying, “We must enter the kingdom 57 of God through many persecutions.” 58 14:23 When they had appointed elders 59 for them in the various churches, 60 with prayer and fasting 61 they entrusted them to the protection 62 of the Lord in whom they had believed.
1 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
2 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
3 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
4 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
5 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
6 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
7 tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
8 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
9 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
10 tn Grk “lame from his mother’s womb” (an idiom).
sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
11 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
12 tn Or “looked.”
13 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
14 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
15 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
16 tn Grk “they lifted up their voice” (an idiom).
17 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
18 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
19 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
20 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
21 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
22 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
23 sn See the note on Zeus in the previous verse.
24 tn Or “oxen.”
25 tn Or “wreaths.”
sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
26 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
27 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
28 tn The participle ἀκούσαντες (akousante") is taken temporally.
29 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
32 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
33 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
35 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
36 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
37 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
38 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
39 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
40 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
41 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
42 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
43 tn The participle λέγοντες (legontes) is regarded as indicating means.
44 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
45 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
47 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
48 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
49 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
50 tn Grk “And on.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
51 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
52 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
53 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
54 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
55 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
56 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
57 sn This reference to the kingdom of God clearly refers to its future arrival.
58 tn Or “sufferings.”
60 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
61 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
62 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.