Text -- Acts 14:1-17 (NET)

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium when Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a large group of both Jews and Greeks believed. 14:2 But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers. 14:3 So they stayed there for a considerable time, speaking out courageously for the Lord, who testified to the message of his grace, granting miraculous signs and wonders to be performed through their hands. 14:4 But the population of the city was divided; some sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made an attempt to mistreat them and stone them, 14:6 Paul and Barnabas learned about it and fled to the Lycaonian cities of Lystra and Derbe and the surrounding region. 14:7 There they continued to proclaim the good news.

Paul and Barnabas at Lystra

14:8 In Lystra sat a man who could not use his feet, lame from birth, who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul stared intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” And the man leaped up and began walking. 14:11 So when the crowds saw what Paul had done, they shouted in the Lycaonian language, “The gods have come down to us in human form!” 14:12 They began to call Barnabas Zeus and Paul Hermes, because he was the chief speaker. 14:13 The priest of the temple of Zeus, located just outside the city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them. 14:14 But when the apostles Barnabas and Paul heard about it, they tore their clothes and rushed out into the crowd, shouting, 14:15 “Men, why are you doing these things? We too are men, with human natures just like you! We are proclaiming the good news to you, so that you should turn from these worthless things to the living God, who made the heaven, the earth, the sea, and everything that is in them. 14:16 In past generations he allowed all the nations to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, by giving you rain from heaven and fruitful seasons, satisfying you with food and your hearts with joy.”

Commentary -- Verse Notes / Footnotes

NET Notes: Act 14:1

¹ sn Iconium. See the note in 13:51.

² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

³ sn See the note on synagogue in 6:9.

⁴ tn Or “that a large crowd.”

NET Notes: Act 14:2

¹ tn Or “who would not believe.”

² tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

NET Notes: Act 14:3

¹ tn The word “there” is not in the Greek text, but is implied.

² sn The Lord testified to the message by granting the signs described in the following clause.

³ tn Grk “word.”

⁴ tn Here the context indicates the miraculous nature of the signs mentioned.

NET Notes: Act 14:4

¹ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

² tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

NET Notes: Act 14:5

¹ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn On this verb see BDAG 1022 s.v. ὑβρίζω.

³ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

NET Notes: Act 14:6

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.

map For location see JP1 E2; JP2 E2; JP3 E2.

⁴ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

map For location see JP1 E2; JP2 E2; JP3 E2.

NET Notes: Act 14:7

¹ 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.

² tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

NET Notes: Act 14:8

¹ 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.

² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

map For location see JP1 E2; JP2 E2; JP3 E2.

³ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

⁴ 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.

NET Notes: Act 14:9

¹ 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.

² tn Or “looked.”

NET Notes: Act 14:10

¹ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

² tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

³ 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.

NET Notes: Act 14:11

¹ tn Grk “they lifted up their voice” (an idiom).

² 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.

³ 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.

NET Notes: Act 14:12

¹ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

² sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

³ 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).

NET Notes: Act 14:13

¹ 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.

² sn See the note on Zeus in the previous verse.

³ tn Or “oxen.”

⁴ 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.

⁵ 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.

NET Notes: Act 14:14

¹ 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.

² tn The participle ἀκούσαντες (akousante") is taken temporally.

³ 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).

⁴ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

⁵ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

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.

NET Notes: Act 14:15

¹ 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.

² 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.

³ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

⁴ 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.

NET Notes: Act 14:16

¹ 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.

² tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

³ 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.

NET Notes: Act 14:17

¹ 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.

² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

³ 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.”

⁴ 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).