Acts 14:8-19

Context

Paul and Barnabas at Lystra

14:8 In¹ Lystra² sat a man who could not use his feet,³ lame from birth,⁴ who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul⁵ stared⁶ intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.”⁷ And the man⁸ leaped up and began walking.⁹ 14:11 So when the crowds saw what Paul had done, they shouted¹⁰ in the Lycaonian language,¹¹ “The gods have come down to us in human form!”¹² 14:12 They began to call¹³ Barnabas Zeus¹⁴ and Paul Hermes,¹⁵ because he was the chief speaker. 14:13 The priest of the temple¹⁶ of Zeus,¹⁷ located just outside the city, brought bulls¹⁸ and garlands¹⁹ to the city gates; he and the crowds wanted to offer sacrifices to them.²⁰ 14:14 But when the apostles²¹ Barnabas and Paul heard about²² it, they tore²³ their clothes and rushed out²⁴ into the crowd, shouting,²⁵ 14:15 “Men, why are you doing these things? We too are men, with human natures²⁶ just like you! We are proclaiming the good news to you, so that you should turn²⁷ from these worthless²⁸ things to the living God, who made the heaven, the earth,²⁹ the sea, and everything that is in them. 14:16 In³⁰ past³¹ generations he allowed all the nations³² to go their own ways, 14:17 yet he did not leave himself without a witness by doing good,³³ by giving you rain from heaven³⁴ and fruitful seasons, satisfying you³⁵ with food and your hearts with joy.”³⁶ 14:18 Even by saying³⁷ these things, they scarcely persuaded³⁸ the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch³⁹ and Iconium,⁴⁰ and after winning⁴¹ the crowds over, they stoned⁴² Paul and dragged him out of the city, presuming him to be dead.

[14:8] ¹tn 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.

[14:8] ²sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8] ³tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8] ⁴tn Grk “lame from his mother’s womb” (an idiom).

[14:9] ⁵tn 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 The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9] ⁶tn Or “looked.”

[14:10] ⁷tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10] ⁸tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10] ⁹tn 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.

[14:11] ¹⁰tn Grk “they lifted up their voice” (an idiom).

[14:11] ¹¹tn 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.

[14:11] ¹²tn 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.”

[14:12] ¹³tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12] ¹⁴sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12] ¹⁵sn 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).

[14:13] ¹⁶tn 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.

[14:13] ¹⁷sn See the note on Zeus in the previous verse.

[14:13] ¹⁸tn Or “oxen.”

[14:13] ¹⁹tn Or “wreaths.”

[14:13] ²⁰tn 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.

[14:14] ²¹sn 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.

[14:14] ²²tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14] ²³tn 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).

[14:14] ²⁴tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14] ²⁵tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:15] ²⁶tn 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.

[14:15] ²⁷tn 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.

[14:15] ²⁸tn 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.

[14:15] ²⁹tn 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.

[14:16] ³⁰tn 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.

[14:16] ³¹tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16] ³²tn 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.

[14:17] ³³tn 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.

[14:17] ³⁴tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17] ³⁵tn 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.”

[14:17] ³⁶sn 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).

[14:18] ³⁷tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18] ³⁸tn 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.

[14:19] ³⁹sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19] ⁴⁰sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19] ⁴¹tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19] ⁴²tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.