independentparticipialrelativepurposecausecontentconditionalphrase modifierdashed = verbless / suspended
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Iconium — the word, the divided city, the flight 14:1–7
vv. 1–4 — the same pattern, the same split: belief, agitation, bold persistence
1
Now it happened in Iconium that they entered the synagogue of the Jews together and spoke in such a wayindependent — Semitic ἐγένετο + infinitives — the Pisidian-Antioch pattern repeated; κατὰ τὸ αὐτό read 'together' (the other option: 'in the same manner')
that a great multitude both of Jews and of Greeks believed.purpose — ὥστε + infinitive — actual result (typed pur; no result key), the fronted οὕτως pointing to it
2
But the Jews who disobeyed stirred up and embittered the souls of the Gentiles against the brothers.independent — ἀπειθήσαντες — unbelief as disobedience (cf. Rom 11:30); the counter-movement to v. 1; the Western text expands here, not followed
3
So they remained for a considerable time,independent — μὲν οὖν — the response to agitation is not flight but staying
speaking boldly in the Lord,participial — manner participle — παρρησία resting ἐπί the Lord as its basis
who bore witness to the word of his grace,participial — attributive participle — the Lord himself attests the message
granting signs and wonders to be done through their hands.participial — second attributive participle — the witness specified: the σημεῖα-καὶ-τέρατα formula
4
But the multitude of the city was divided;independent — ἐσχίσθη — the city torn in two; the gospel divides (cf. Lk 12:51)
and some were with the Jews,independent — οἱ μέν — the synagogue party
while others were with the apostles.independent — οἱ δέ with the verb elided — Paul and Barnabas called ἀπόστολοι for the first time in Acts
vv. 5–7 — the planned stoning becomes known; flight to Lycaonia, still preaching
5
And when an assault arose of both Gentiles and Jews with their rulersconditional — temporal ὡς (typed cnd; no temporal key) — suspended to v. 6, leaning on κατέφυγον; Gentiles, Jews, and rulers in one hostile front
to mistreat and to stone them,purpose — purpose infinitives on ὁρμή — the stoning planned here lands at v. 19
6
becoming aware of it,participial — preposed aorist participle — leans on κατέφυγον; one word of perception
they fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region,independent — the apodosis of vv. 5–6 — prudent flight (cf. Mt 10:23); the next stage of the mission named
7
and there they were preaching the gospel.independent — periphrastic imperfect — flight does not silence the mission; the section closes preaching
Lystra — the lame man healed, the apotheosis averted 14:8–18
vv. 8–10 — the man lame from birth, and the word that stands him up
8
Now a certain man powerless in his feet was sitting in Lystra,independent — the scene set — imperfect ἐκάθητο, his permanent posture; first descriptor
being lame from his mother's womb,participial — second descriptor — ἐκ κοιλίας μητρός, congenital (cf. 3:2, the Beautiful Gate)
who had never walked.relative — third descriptor — the triple helplessness measures the healing's completeness
9
This man was listening to Paul as he spoke;independent — οὗτος resumptive — hearing the word precedes the healing
and Paul, gazing intently at himparticipial — relative ὅς shifts the subject to Paul; preposed participle leaning on εἶπεν (v. 10) — ἀτενίζω, the Lukan gaze (3:4; 7:55)
and seeingparticipial — second preposed participle — discerning perception, not mere sight
that he had faith to be healed,content — ὅτι-content — σωθῆναι, 'healed' or 'saved,' the double sense left open
10
said with a loud voice:independent — the apodosis of the suspended period of vv. 9–10 — the healing word spoken publicly
'Stand upright on your feet.'content — the one spoken word — ἀνίστημι, the resurrection verb; the πόδες of v. 8 addressed directly
And he leaped upindependent — ἅλλομαι — the leap of Isa 35:6, as at the Beautiful Gate (3:8)
and began walking.independent — inceptive imperfect — οὐδέποτε περιεπάτησεν (v. 8) reversed word for word
vv. 11–13 — the Lycaonian cry: Barnabas-Zeus, Paul-Hermes, and the priest's oxen
11
And the crowds, seeingparticipial — preposed participle carrying the subject — leans on ἐπῆραν
what Paul had done,relative — headless relative — the object of the seeing
raised their voices in the Lycaonian language,independent — Λυκαονιστί — NT hapax; the vernacular explains the apostles' delayed comprehension (v. 14)
saying:participial — speech-participle — the frame for the cry
'The gods, made like men, have come down to us!'content — the apotheosis cry — the local Zeus-and-Hermes visitation myth (Ovid, Met. 8) behind it
12
And they were calling Barnabas Zeus, and Paul Hermes,independent — iterative imperfect — the naming kept up; double accusative of person and name
because he was the chief speaker.cause — ἐπειδή — the reason tagged: Hermes the herald-god for the ἡγούμενος τοῦ λόγου
13
And the priest of the Zeus whose temple stood before the city, having brought oxen and garlands to the gates,participial — preposed participle carrying the subject — leans on ἤθελεν; the Zeus-πρὸ-τῆς-πόλεως cult, the gate-shrine of the guardian god
was wanting, with the crowds, to offer sacrifice.independent — conative imperfect ἤθελεν — the attempt in progress, cut off at v. 14
vv. 14–18 — torn garments, and the we-are-men speech
14
But when the apostles Barnabas and Paul heard of it,participial — preposed participle — leans on ἐξεπήδησαν; Barnabas named first, the supposed Zeus
tearing their garments,participial — the Jewish horror-at-blasphemy gesture (cf. Mk 14:63), turned by two Jews against their own deification
they rushed out into the crowd,independent — ἐκπηδάω — NT hapax; the urgent spring into the mob
crying outparticipial — the speech-frame opens — the cry runs through vv. 15–17
15
and saying:participial — coordinate speech-participle — with κράζοντες, the double frame for the speech
'Men, why are you doing these things?content — the urgent opening question — the sacrifice already in motion
We also are human beings of like nature with you,content — ὁμοιοπαθεῖς — the speech's core denial (cf. Jas 5:17); ἄνθρωποι against the θεοί of v. 11
bringing you good news, that you should turn from these vain things to a living God,participial — the participle carries the appeal — τὰ μάταια, the LXX word for idols (Jer 2:5); ἐπιστρέφειν, conversion (1 Thess 1:9)
who made heaven and earth and the sea and all that is in them;relative — the creator-formula (Ex 20:11; Ps 146:6) — Jewish monotheism preached to pagans, the counterpart of Acts 17
16
who in the past generations allowed all the nations to walk in their own ways;relative — second relative on θεὸν ζῶντα — divine permission, not approval; the patience 17:30 calls 'overlooked'
17
And yet he did not leave himself without witness,content — καίτοι — concessive against εἴασεν (v. 16); rare literary particle (elsewhere Heb 4:3); typed cnt as a coordinate member of the speech
doing good,participial — the witness named — beneficence itself testifies
giving you rains from heaven and fruitful seasons,participial — the good specified — rain and harvest, the Anatolian farmer's witness; οὐρανόθεν, NT hapax
filling your hearts with food and gladness.'participial — the third participle — satisfaction itself points to the Giver (Ps 145:16)
18
And even saying these things,participial — concessive participle — preposed, leaning on κατέπαυσαν
they scarcely restrained the crowdsindependent — μόλις — the near-failure that measures the crowd's fervour
from sacrificing to them.purpose — genitive articular infinitive of prevention (typed pur) — the θύειν of v. 13 stopped; the circle closes
The stoning of Paul — and on to Derbe 14:19–20
19
But Jews came from Antioch and Iconium,independent — the pursuing opponents of chs. 13–14 arrive — the pivot from worship to murder
and having won over the crowdsparticipial — preposed participle — leans on ἔσυρον; the near-worshippers of v. 18 turned
and having stoned Paul,participial — the λιθοβολῆσαι planned at Iconium (v. 5) lands here (cf. 2 Cor 11:25; Gal 6:17)
they dragged him outside the city,independent — imperfect ἔσυρον — the slow, degrading dragging; outside the city, as his Lord (Heb 13:12)
supposing him to be dead.participial — νομίζοντες — mistaken; perfect τεθνηκέναι, dead and done with
20
But when the disciples encircled him,participial — genitive absolute — forward-leaning; the circle around the body, probably of prayer
rising,participial — ἀναστάς — the Ἀνάστηθι of v. 10 now in Paul's own body; the resurrection resonance named, not resolved
he entered the city.independent — back into the city that stoned him — courage as witness
And the next day he went out with Barnabas to Derbe.independent — the next-day departure — resolve undimmed; the outward journey's last city
The return through the churches — strengthening, warning, appointing 14:21–23
21
And having preached the gospel to that cityparticipial — preposed participle — Derbe's whole mission in one word; leans on ὑπέστρεψαν
and having made many disciples,participial — μαθητεύω transitive — elsewhere only Mt 28:19; the commission enacted
they returned to Lystra and to Iconium and to Antioch,independent — the return circuit — back through every hostile city, in reverse order
22
strengthening the souls of the disciples,participial — present participle — the return's pastoral purpose
urging them to continue in the faith,participial — παρακαλέω — exhortation and encouragement in one verb; ἐμμένειν, to stay inside the faith under pressure
and that through many tribulations we must enter the kingdom of God.content — ὅτι-content with an implied λέγοντες — the Lukan δεῖ: tribulation the appointed kingdom-road; 'we,' the preachers included
23
And having appointed elders for them in every church,participial — preposed participle — leans on παρέθεντο; χειροτονέω, by NT times appointment, no longer election by show of hands
having prayed with fasting,participial — prayer and fasting — the pair that launched the mission (13:2–3) now seals its churches
they committed them to the Lordindependent — παρατίθημι — entrustment and release (cf. Lk 23:46); the missionaries let go
in whom they had believed.relative — pluperfect — the standing fact of their faith grounds the entrusting
Back to Antioch — the door of faith reported 14:24–28
vv. 24–26 — the itinerary home: Pisidia, Pamphylia, Perga, Attalia, the sail to Antioch
24
And passing through Pisidia,participial — preposed participle — leans on ἦλθον; the itinerary quickens
they came to Pamphylia,independent — down from the Anatolian plateau toward the coast
25
and having spoken the word in Perga,participial — Perga, passed through without preaching on the way out (13:13–14), receives the word on the return
they went down to Attalia,independent — geographically exact — from inland Perga down to the port
26
and from there they sailed to Antioch,independent — Syrian Antioch — the sending church; the circle of 13:1–3 closes
where they had been commended to the grace of Godrelative — ὅθεν with periphrastic pluperfect — the 13:3 commissioning recalled; grace the mission's power throughout
for the workphrase modifier — the ἔργον of 13:2 — 'the work to which I have called them'
that they had completed.relative — ἐπλήρωσαν — the mission not aborted by stones but fulfilled
vv. 27–28 — the report to the sending church, and the long rest
27
And having arrivedparticipial — preposed participle — leans on ἀνήγγελλον
and having gathered the church together,participial — the whole assembly convened to hear the account
they went on reportingindependent — imperfect — the long, detailed telling of the journey
all that God had done with them,content — ὅσα-clause as the report's content — God the subject of the mission, the missionaries instruments
and that he had opened a door of faith to the Gentiles.content — θύρα πίστεως — the Pauline open-door metaphor (1 Cor 16:9; 2 Cor 2:12) for the Gentile mission; the chapter's verdict
28
And they were spending no little time there with the disciples.independent — Lukan litotes οὐκ ὀλίγον — the long rest that sets up Acts 15; διατρίβω echoes the Iconium stay of v. 3
Analysis. Acts 14 is Lukan narrative at full stride, and the page shows it: purple aorist main verbs run down the left margin — they remained, the city was split, they fled, he leaped, they stoned, they returned, they sailed — while Luke's favorite device, the preposed aorist participle, indents anchor-less above verb after verb, loading each clause before its verb strikes (συνιδόντες, Ἀκούσαντες, διαρρήξαντες, πείσαντες and λιθάσαντες, the genitive absolute κυκλωσάντων, Εὐαγγελισάμενοί, χειροτονήσαντες, Παραγενόμενοι). Twice the syntax suspends across a verse boundary and the layout keeps the lean visible: the temporal ὡς of v. 5 (typed cnd; there is no temporal key) hangs above its apodosis κατέφυγον in v. 6, and the relative period of v. 9 — ὃς with its two participles of gazing and perceiving — waits for εἶπεν in v. 10, whose one-word command Ἀνάστηθι answers the triple helplessness of v. 8 (ἀδύνατος, χωλός, οὐδέποτε περιεπάτησεν) point for point. Speech hangs blue: the Lycaonian cry under its λέγοντες, and the little natural-theology speech of vv. 15–17 as a cnt catena under the κράζοντες-καὶ-λέγοντες frame — the urgent question, the ὁμοιοπαθεῖς denial whose living-God appeal chains down through the creator-relative, and the καίτοι clause (concessive; typed cnt as a coordinate member of the speech, its tag naming the concession against εἴασεν) with its rain-and-fruitful-seasons witness. Choices the layout takes a side on: κατὰ τὸ αὐτό in v. 1 is rendered 'together' (against 'in the same manner'); the ὥστε-result of v. 1 and the τοῦ μὴ θύειν of v. 18 are typed pur (no result key); σωθῆναι in v. 9 is glossed 'healed' with the salvation overtone noted; ἀναστάς in v. 20 is left as recovery with the resurrection resonance named, not resolved; the shorter (non-Western) text of v. 2 is followed; and Paul and Barnabas stand as οἱ ἀπόστολοι (vv. 4, 14), Luke's broader use of the title flagged in the tags.