14:8 In 3 Lystra 4 sat a man who could not use his feet, 5 lame from birth, 6 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 7 stared 8 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 9 And the man 10 leaped up and began walking. 11 14:11 So when the crowds saw what Paul had done, they shouted 12 in the Lycaonian language, 13 “The gods have come down to us in human form!” 14 14:12 They began to call 15 Barnabas Zeus 16 and Paul Hermes, 17 because he was the chief speaker. 14:13 The priest of the temple 18 of Zeus, 19 located just outside the city, brought bulls 20 and garlands 21 to the city gates; he and the crowds wanted to offer sacrifices to them. 22 14:14 But when the apostles 23 Barnabas and Paul heard about 24 it, they tore 25 their clothes and rushed out 26 into the crowd, shouting, 27 14:15 “Men, why are you doing these things? We too are men, with human natures 28 just like you! We are proclaiming the good news to you, so that you should turn 29 from these worthless 30 things to the living God, who made the heaven, the earth, 31 the sea, and everything that is in them. 14:16 In 32 past 33 generations he allowed all the nations 34 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 35 by giving you rain from heaven 36 and fruitful seasons, satisfying you 37 with food and your hearts with joy.” 38
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.
3 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.
4 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
5 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
6 tn Grk “lame from his mother’s womb” (an idiom).
7 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 The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
8 tn Or “looked.”
9 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
10 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
11 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.
12 tn Grk “they lifted up their voice” (an idiom).
13 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.
14 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.”
15 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
16 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
17 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).
18 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.
19 sn See the note on Zeus in the previous verse.
20 tn Or “oxen.”
21 tn Or “wreaths.”
22 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.
23 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.
24 tn The participle ἀκούσαντες (akousante") is taken temporally.
25 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).
26 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
27 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
28 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.
29 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.
30 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.
31 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.
32 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.
33 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
34 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.
35 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.
36 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
37 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.”
38 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).