Healing in Lystra and Paul's Stoning
Acts 14:8-20
Acts.14.8 - Details
Original Text
Morphology
- Και: CONJ
- τις: PRON,nom,sg,?
- ανηρ: NOUN,nom,sg,m
- αδυνατος: ADJ,nom,sg,m
- εν: PREP
- Λυστροις: PROPN,dat,pl,n
- τοις: ART,dat,pl,n
- ποσιν: NOUN,dat,pl,m
- εκαθητο: VERB,impf,mid,ind,3,sg
- χωλος: ADJ,nom,sg,m
- εκ: PREP
- κοιλιας: NOUN,gen,sg,f
- μητρος: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- ος: PRON,nom,sg,m
- ουδεποτε: ADV
- περιεπατησεν: VERB,aor,act,ind,3,sg
Parallels
- Acts 3:2-8 (verbal): Describes a man lame from birth healed by the apostles (Peter), using similar language of a lifelong inability to walk and an apostolic miracle.
- Mark 2:3-12 (thematic): Healing of a paralytic brought by others to Jesus; parallels the miraculous restoration of mobility and the community/authority context of a public healing.
- John 5:2-9 (thematic): Healing of an invalid at Bethesda who had been unable to walk for many years; thematically similar as a prolonged disability suddenly cured, demonstrating divine/Christic power to restore movement.
- Isaiah 35:6 (allusion): Prophetic promise that the lame will leap like a deer and the mute will sing—an OT expectation of miraculous restoration that New Testament healings (like Acts 14:8) are understood to fulfill.
Alternative generated candidates
- Now at Lystra there sat a man who from his mother's womb had been lame in his feet and had never walked.
- Now at Lystra there sat a man who was lame—crippled from his mother’s womb, who had never walked.
Acts.14.9 - Details
Original Text
Morphology
- ουτος: PRON,nom,sg,m
- ηκουσεν: VERB,aor,act,ind,3,sg
- του: ART,gen,sg,n
- Παυλου: NOUN,gen,sg,m
- λαλουντος·ος: PART,pres,act,gen,sg,m
- ατενισας: VERB,aor,act,ptcp,nom,m,sg
- αυτω: PRON,dat,sg,m
- και: CONJ
- ιδων: VERB,aor,act,part,nom,sg,m
- οτι: CONJ
- εχει: VERB,pres,act,ind,3,sg
- πιστιν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- σωθηναι: VERB,aor,pass,inf
Parallels
- Mark 10:52 (verbal): Bartimaeus is healed after Jesus says, “Go; your faith has made you well,” mirroring Acts 14:9’s link between the man’s faith and his healing.
- Luke 8:48 (verbal): After the woman with the hemorrhage is healed Jesus declares, “Your faith has healed you,” the same formula tying healing directly to personal faith.
- Mark 2:5 (verbal): Jesus sees the faith of those who bring the paralytic and pronounces forgiveness/healing, echoing Acts 14:9’s wording that Paul ‘saw that he had faith’.
- Acts 3:16 (thematic): Peter and John heal the lame man and attribute his restoration to faith in Jesus’ name—an apostolic pattern of healing connected to faith, paralleling Paul’s perception of faith in Acts 14:9.
Alternative generated candidates
- He was listening to Paul speak; and Paul, fixing his gaze on him and seeing that he had faith to be healed,
- He listened while Paul spoke. Paul fixed his gaze on him, and seeing that he had faith to be healed, he said with a loud voice, “Stand upright on your feet.”
Acts.14.10 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- μεγαλη: ADJ,nom,sg,f
- φωνη·Αναστηθι: NOUN,nom,sg,f + VERB,aor,act,imp,2,sg
- επι: PREP
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- σου: PRON,gen,sg,2
- ορθος·και: ADJ,nom,sg,m + CONJ
- ηλατο: VERB,aor,act,ind,3,sg
- και: CONJ
- περιεπατει: VERB,impf,act,ind,3,sg
Parallels
- Acts 3:6-8 (verbal): Peter's command 'Rise up and walk' and the healed man 'leaped and walked'—very close verbal and narrative parallel to Paul's command and the man's immediate walking/ leaping.
- Acts 9:34 (verbal): Peter to Aeneas: 'Jesus Christ heals you; rise and make your bed'—an imperative healing restoring a paralytic to mobility, echoing the form and result of Acts 14:10.
- John 5:8-9 (verbal): Jesus tells the invalid 'Rise, take up your mat and walk,' and he is healed—same imperative to stand/walk and immediate restoration of movement.
- Mark 2:9-12 (verbal): Jesus commands the paralytic to 'Rise, take up your bed and go home,' and he walks away—synoptic parallel emphasizing miracle formula (command + immediate walking).
- Matthew 9:6-7 (verbal): Synoptic account of the paralytic healed by Jesus: told to rise and walk, he does so—thematic and verbal correspondence in miracle narrative and outcome.
Alternative generated candidates
- said with a loud voice, "Stand upright on your feet." And he sprang up and began to walk.
- At once he sprang up and stood, and began to walk.
Acts.14.11 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- τε: CONJ
- οχλοι: NOUN,nom,pl,m
- ιδοντες: VERB,aor,act,ptc,nom,pl,m
- ο: ART,nom,sg,m
- εποιησεν: VERB,aor,act,ind,3,sg
- Παυλος: NOUN,nom,sg,m
- επηραν: VERB,aor,act,ind,3,pl
- την: ART,acc,sg,f
- φωνην: NOUN,acc,sg,f
- αυτων: PRON,gen,pl,m
- Λυκαονιστι: ADV
- λεγοντες·Οι: VERB,pres,act,part,nom,pl,m
- θεοι: NOUN,nom,pl,m
- ομοιωθεντες: VERB,aor,pass,part,nom,pl,m
- ανθρωποις: NOUN,dat,pl,m
- κατεβησαν: VERB,aor,act,ind,3,pl
- προς: PREP
- ημας: PRON,acc,pl,1
Parallels
- Acts 14:12 (structural): Immediate narrative continuation: the crowd names Barnabas and Paul as gods (Barnabas as Zeus, Paul as Hermes), developing the declaration that 'the gods have come down to us in the likeness of men.'
- Acts 28:6 (thematic): Another Lucan episode where pagans, after witnessing an unusual event involving Paul (a viper bite without harm), conclude that he must be a god—parallel theme of locals attributing divine status to a human.
- Genesis 18:1-2 (thematic): Abraham receives three visitors 'as men' who are later revealed to be divine (the LORD and two angels), reflecting the motif of divine beings appearing in human form among people.
- Judges 13:6, 21-22 (thematic): Manoah and his wife encounter a divine messenger who appears as a man; after his ascension they realize they had seen a heavenly being—another instance of human appearance leading to recognition of the divine.
Alternative generated candidates
- When the crowds saw what Paul had done, they shouted in the Lycaonian tongue, "The gods have come down to us in human form!"
- When the crowds saw what Paul had done, they raised their voices, shouting in the Lycaonian tongue, “The gods have come down to us in the likeness of men!”
Acts.14.12 - Details
Original Text
Morphology
- εκαλουν: VERB,aor,act,ind,3,pl
- τε: CONJ
- τον: ART,acc,sg,m
- Βαρναβαν: NOUN,acc,sg,m
- Δια: PREP
- τον: ART,acc,sg,m
- δε: CONJ
- Παυλον: NOUN,acc,sg,m
- Ερμην: NOUN,acc,sg,m
- επειδη: CONJ
- αυτος: PRON,nom,sg,3,m
- ην: VERB,impf,act,ind,3,sg
- ο: ART,nom,sg,m
- ηγουμενος: VERB,pres,mid/pass,part,nom,sg,m
- του: ART,gen,sg,n
- λογου: NOUN,gen,sg,m
Parallels
- Acts 14:11 (verbal): Immediate parallel in the same scene: verse 11 records the crowd calling Barnabas 'Zeus' and Paul 'Hermes'—the same verbal identification.
- Acts 14:13 (structural): Direct continuation of the episode: the priest of Zeus brings oxen to sacrifice to them, showing the cultic response to their being called gods.
- Acts 28:6 (verbal): Islanders explicitly conclude Paul must be a god after he survives a snakebite—another instance of people verbally attributing divinity to a human.
- Acts 12:22-23 (thematic): Herod is acclaimed as 'a god' by the crowd and is immediately judged by God—thematically related to human deification and divine response to claims of divinity.
- Romans 1:23-25 (thematic): Paul's theological critique of idolatry: people exchange the glory of God for images—the broader theme of misdirected worship and attributing divine status to created beings.
Alternative generated candidates
- They began to call Barnabas Zeus and Paul Hermes, because he was the chief speaker. And the priest of the god Zeus, whose temple was before the city, brought oxen and garlands to the gates, along with the people wishing to offer sacrifice.
- They called Barnabas Zeus, and Paul Hermes, because he was the chief speaker. The priest of Zeus, whose temple stood before the city, brought oxen and garlands to the gate, intending to offer sacrifice with the multitudes.
Acts.14.13 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- τε: CONJ
- ιερευς: NOUN,nom,sg,m
- του: ART,gen,sg,n
- Διος: NOUN,gen,sg,m
- του: ART,gen,sg,n
- οντος: PART,pres,act,gen,sg,m
- προ: PREP
- της: ART,gen,sg,f
- πολεως: NOUN,gen,sg,f
- ταυρους: NOUN,acc,pl,m
- και: CONJ
- στεμματα: NOUN,acc,pl,n
- επι: PREP
- τους: ART,acc,pl,m
- πυλωνας: NOUN,acc,pl,m
- ενεγκας: VERB,aor,act,part,nom,sg,m
- συν: PREP
- τοις: ART,dat,pl,n
- οχλοις: NOUN,dat,pl,m
- ηθελεν: VERB,impf,act,ind,3,sg
- θυειν: VERB,pres,act,inf
Parallels
- Acts 14:11–12 (structural): Immediate context: townspeople call Barnabas 'Zeus' and Paul 'Hermes', and the priest of Zeus prepares to offer sacrifice to honor the visitor (same episode).
- Acts 17:23–29 (thematic): Paul's Areopagus speech addresses pagan altars ('to an unknown god') and the practice of offering sacrifices to gods—parallel theme of pagan cultic practice and altars.
- Exodus 32:5–6 (thematic): After the golden calf is made the people offer sacrifices and celebrate; like Acts 14:13, a cultic leader/priestly action leads the people in offerings to a false god.
- 1 Corinthians 10:20–21 (thematic): Paul warns that sacrifices offered to idols are to demons, addressing the spiritual reality behind pagan sacrificial rites—relevant to understanding the significance of the Zeus sacrifice.
- Romans 1:23–25 (thematic): Paul describes humans exchanging the glory of God for images and worshiping created things—broad theological parallel to pagan idol worship exemplified by the Zeus cult in Acts 14:13.
Alternative generated candidates
- But when the apostles Barnabas and Paul heard of it, they tore their garments and ran into the crowd, crying out,
- When the apostles Barnabas and Paul heard of it, they tore their garments and ran among the people, crying out and saying,
Acts.14.14 - Details
Original Text
Morphology
- ακουσαντες: PTCP,aor,act,nom,pl,m
- δε: CONJ
- οι: ART,nom,pl,m
- αποστολοι: NOUN,nom,pl,m
- Βαρναβας: NOUN,nom,sg,m
- και: CONJ
- Παυλος: NOUN,nom,sg,m
- διαρρηξαντες: VERB,aor,act,ptc,nom,pl,m
- τα: ART,acc,pl,n
- ιματια: NOUN,nom,pl,n
- αυτων: PRON,gen,pl,m
- εξεπηδησαν: VERB,aor,act,ind,3,pl
- εις: PREP
- τον: ART,acc,sg,m
- οχλον: NOUN,acc,sg,m
- κραζοντες: VERB,pres,act,ptc,nom,pl,m
Parallels
- Acts 10:25-26 (verbal): Peter rebukes Cornelius for falling at his feet and worshiping him, saying 'Stand up; I too am a man,' parallel to Paul and Barnabas rejecting divine honors and insisting on their humanity.
- Acts 3:12-16 (thematic): After healing the lame man, Peter addresses the crowd to prevent them from attributing the miracle to the apostles themselves—similar pastoral correction of popular adoration in Acts 14:14–15.
- Matthew 26:65 (structural): The high priest rips his clothes in reaction to perceived blasphemy—parallel use of garment-rending as an emphatic bodily gesture expressing outrage or decisive emotional response (Acts 14:14).
- Genesis 37:34 (thematic): Jacob tears his garments on hearing grievous news; this OT motif of tearing clothes as a visible sign of intense emotion or protest underlies the apostles' action in Acts 14:14.
Alternative generated candidates
- "Men, why are you doing these things? We also are men, of like nature with you, and we bring you the good news that you should turn from these futile things to the living God, who made the heavens and the earth and the sea and all that is in them.
- “Men, why are you doing these things? We too are men like you, sharing the same passions, and we bring you good news: turn away from these vain things and turn to the living God, who made the heavens and the earth and the sea and all that is in them.
Acts.14.15 - Details
Original Text
Morphology
- και: CONJ
- λεγοντες·Ανδρες: PART,pres,act,nom,pl,m
- τι: PRON,int,nom,sg,n
- ταυτα: PRON,acc,pl,n
- ποιειτε: VERB,pres,act,imp,2,pl
- και: CONJ
- ημεις: PRON,nom,pl,1
- ομοιοπαθεις: ADJ,nom,pl,m
- εσμεν: VERB,pres,act,ind,1,pl
- υμιν: PRON,dat,pl,2
- ανθρωποι: NOUN,nom,pl,m
- ευαγγελιζομενοι: VERB,pres,mid,ptc,nom,pl,m
- υμας: PRON,acc,pl,2
- απο: PREP
- τουτων: PRON,gen,pl,m
- των: ART,gen,pl,m
- ματαιων: ADJ,gen,pl,n
- επιστρεφειν: VERB,pres,act,inf
- επι: PREP
- θεον: NOUN,acc,sg,m
- ζωντα: ADJ,acc,sg,m
- ος: PRON,nom,sg,m
- εποιησεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- ουρανον: NOUN,acc,sg,m
- και: CONJ
- την: ART,acc,sg,f
- γην: NOUN,acc,sg,f
- και: CONJ
- την: ART,acc,sg,f
- θαλασσαν: NOUN,acc,sg,f
- και: CONJ
- παντα: ADJ,nom,pl,n
- τα: ART,acc,pl,n
- εν: PREP
- αυτοις·: PRON,pers,dat,pl,m
Parallels
- Acts 17:24-25 (verbal): Paul's Areopagus speech likewise describes God as the maker of heaven and earth who does not live in temples, and calls people to seek/know the living Creator rather than idols—close wording and function (creator language and call away from idols).
- Acts 14:11-13 (structural): Immediate context in Lystra where the crowd worships Paul and Barnabas as Zeus/Hermes and attempts sacrifice—Acts 14:15 is the apostles' direct response rejecting divine honors and urging return to the living God.
- Psalm 115:4-8 (thematic): Contrast between lifeless idols (silver/gold with mouths that cannot speak) and Yahweh who does things in heaven and earth; supports Acts' polemic against idol-worship and affirmation of a living Creator.
- Romans 1:21-25 (thematic): Paul diagnoses humanity's exchange of the glory of the immortal Creator for images and idols; thematically parallels Acts' appeal to turn from vain things and serve the living God who made all things.
- Isaiah 45:18 (verbal): Declares that the LORD created the heavens and formed the earth—uses creator language akin to Acts' formula 'who made heaven and earth and the sea and all that is in them,' grounding the claim to a living God who is Creator.
Alternative generated candidates
- In former generations he permitted all the nations to walk in their own ways;
- In former times he permitted all the nations to walk in their own ways.
Acts.14.16 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- εν: PREP
- ταις: ART,dat,pl,f
- παρωχημεναις: PART,perf,pass,dat,pl,f
- γενεαις: NOUN,dat,pl,f
- ειασεν: VERB,aor,act,ind,3,sg
- παντα: ADJ,nom,pl,n
- τα: ART,acc,pl,n
- εθνη: NOUN,acc,pl,neut
- πορευεσθαι: VERB,pres,mid,inf
- ταις: ART,dat,pl,f
- οδοις: NOUN,dat,pl,f
- αυτων·: PRON,gen,pl,m
Parallels
- Acts 17:30 (verbal): Paul uses closely similar language in the Areopagus speech: God 'overlooked' former ignorance of the nations, now calling all to repentance—same theme of God permitting previous ways but now holding people accountable.
- Romans 1:24–25 (thematic): Paul describes God 'giving them up' to follow their own passions and idols—a related theological motif of God allowing people/nations to pursue their chosen ways as a consequence or period of permitted direction.
- Deuteronomy 32:8–9 (structural): The Song of Moses depicts the Most High apportioning the nations and their domains—a related Old Testament concept of God determining the course of nations while permitting them distinct ways.
- Acts 14:17 (thematic): Immediate context: after noting God permitted nations to walk their own ways, Paul/ Barnabas emphasize that God nevertheless did not leave himself without witness (providing rain, harvests)—contrasts divine forbearance with ongoing providential testimony.
Alternative generated candidates
- yet he did not leave himself without witness, doing good — he gave you rains from heaven and fruitful seasons, and filled your hearts with food and gladness."
- Yet he did not leave himself without witness; he has done good—giving you rain from heaven and fruitful seasons, filling your hearts with food and gladness.
Acts.14.17 - Details
Original Text
Morphology
- καιτοι: CONJ
- ουκ: PART,neg
- αμαρτυρον: ADJ,acc,sg,m
- αυτον: PRON,acc,sg,m
- αφηκεν: VERB,aor,act,ind,3,sg
- αγαθουργων: PART,pres,act,nom,sg,m
- ουρανοθεν: ADV
- υμιν: PRON,dat,pl,2
- υετους: NOUN,acc,pl,m
- διδους: PART,pres,act,nom,sg,m
- και: CONJ
- καιρους: NOUN,acc,pl,m
- καρποφορους: ADJ,acc,pl,m
- εμπιπλων: PART,pres,act,nom,sg,m
- τροφης: NOUN,gen,sg,f
- και: CONJ
- ευφροσυνης: NOUN,gen,sg,f
- τας: ART,acc,pl,f
- καρδιας: NOUN,gen,sg,f
- υμων: PRON,gen,pl,2
Parallels
- Psalm 104:13-15 (verbal): Speaks of God watering the hills, causing growth and providing food and wine to gladden the heart—close verbal and thematic parallels to ‘rains from heaven,’ ‘fruitful seasons,’ and filling hearts with food and gladness.
- Matthew 5:45 (thematic): Jesus teaches that God sends rain to the just and unjust—parallels Acts’ emphasis on divine provision (rains from heaven) as evidence of God’s benevolent activity.
- Romans 1:20 (thematic): Paul’s argument that God has not left himself without witness in creation resonates with Acts’ claim that God ‘did not leave himself without witness’ by doing good and providing for people.
- Deuteronomy 11:14 (structural): Covenantal promise of giving rain in its season and providing agricultural blessing—background for Acts’ language of seasonal/fruitful provision from heaven.
- Psalm 145:15-16 (thematic): Affirms that God opens his hand and satisfies the desire of every living thing—parallels the image of God filling hearts with food and gladness.
Alternative generated candidates
- Even with these words they were scarcely restraining the people from offering sacrifice to them.
- Even with these words they scarcely restrained the people from offering sacrifice to them.
Acts.14.18 - Details
Original Text
Morphology
- και: CONJ
- ταυτα: PRON,acc,pl,n
- λεγοντες: VERB,pres,act,part,nom,pl,masc
- μολις: ADV
- κατεπαυσαν: VERB,aor,act,ind,3,pl
- τους: ART,acc,pl,m
- οχλους: NOUN,acc,pl,m
- του: ART,gen,sg,n
- μη: PART
- θυειν: VERB,pres,act,inf
- αυτοις: PRO,dat,pl,3
Parallels
- Acts 14:15 (structural): Immediate context: Paul and Barnabas explicitly reject the crowd’s attempt to worship them, explaining they are men and calling the people to worship God.
- Acts 10:25–26 (verbal): Cornelius falls at Peter’s feet to worship him; Peter refuses and insists he is also a man—parallel episode of apostolic refusal of human worship.
- Revelation 19:10 (structural): John falls down to worship an angel who rebukes him and directs worship to God alone—a recurring biblical pattern of heavenly/human agents refusing worship.
- Exodus 32:1–6 (thematic): The golden calf incident: Israel offers sacrifices to a false god formed in human likeness—theme of misdirected worship and sacrificial offerings to the wrong object.
- Psalm 115:4–8 (thematic): Contrast to idolatry: the psalm portrays idols as powerless and unworthy of worship, echoing the repudiation of human or false divine reverence.
Alternative generated candidates
- Then some Jews came from Antioch and Iconium and persuaded the crowds. They stoned Paul and dragged him out of the city, thinking he was dead.
- But certain Jews came there from Antioch and Iconium; they persuaded the crowd, and, having stoned Paul, dragged him out of the city, supposing he was dead.
Acts.14.19 - Details
Original Text
Morphology
- Επηλθαν: VERB,aor,act,ind,3,pl
- δε: CONJ
- απο: PREP
- Αντιοχειας: NOUN,gen,sg,f
- και: CONJ
- Ικονιου: NOUN,gen,sg,n
- Ιουδαιοι: NOUN,nom,pl,m
- και: CONJ
- πεισαντες: VERB,aor,act,ptc,nom,pl,m
- τους: ART,acc,pl,m
- οχλους: NOUN,acc,pl,m
- και: CONJ
- λιθασαντες: VERB,aor,act,ptc,nom,pl,m
- τον: ART,acc,sg,m
- Παυλον: NOUN,acc,sg,m
- εσυρον: VERB,aor,act,ind,3,pl
- εξω: ADV
- της: ART,gen,sg,f
- πολεως: NOUN,gen,sg,f
- νομιζοντες: VERB,pres,act,ptc,nom,pl,m
- αυτον: PRON,acc,sg,m
- τεθνηκεναι: VERB,perf,act,inf
Parallels
- Acts 7:58 (verbal): Stephen is cast out of the city and stoned—language and action closely parallel Paul being stoned and dragged out, showing an identical mode of mob execution.
- Luke 4:28-30 (thematic): The Nazareth crowd rises up to throw Jesus off a cliff—parallel motif of local populations violently turning against a prophet/teacher and attempting extrajudicial killing.
- John 10:31 (thematic): Jews take up stones to stone Jesus for his claims—another instance of stoning as communal punishment in response to perceived offense, echoing the method used against Paul.
- Acts 21:30-33 (structural): A riotous crowd seizes Paul after being stirred up, dragging him from place to place—parallels the pattern of incitement, mob violence, and assault on Paul found at Lystra.
Alternative generated candidates
- But when the disciples had gathered around him, he rose up and went back into the city.
- When the disciples stood round about him, he rose up and entered the city. The next day he set out again with Barnabas for Derbe.
Acts.14.20 - Details
Original Text
Morphology
- κυκλωσαντων: VERB,aor,act,part,gen,pl,m
- δε: CONJ
- των: ART,gen,pl,m
- μαθητων: NOUN,gen,pl,m
- αυτον: PRON,acc,sg,m
- αναστας: VERB,aor,act,part,nom,sg,m
- εισηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- την: ART,acc,sg,f
- πολιν: NOUN,acc,sg,f
- και: CONJ
- τη: ART,dat,sg,f
- επαυριον: ADV
- εξηλθεν: VERB,aor,act,ind,3,sg
- συν: PREP
- τω: ART,dat,sg,m
- Βαρναβα: NOUN,gen,sg,m
- εις: PREP
- Δερβην: NOUN,acc,sg,f
Parallels
- Acts 7:58-60 (thematic): Stephen is stoned to death — an earlier instance of mob stoning in Acts that provides a narrative and thematic precedent for violent rejection of God's messengers.
- 2 Corinthians 11:25 (verbal): Paul later recounts being stoned among his sufferings ('I was stoned') — a direct autobiographical echo of the stoning described in Acts 14:19–20.
- Acts 9:23-25 (thematic): Paul's earlier near-fatal persecution in Damascus and his dramatic escape (lowered in a basket) parallels the pattern of violent opposition followed by survival and continued mission.
- Acts 21:30-33 (thematic): Paul is again seized and nearly killed by a violent crowd in Jerusalem — another episode in Acts showing recurrent mob hostility against Paul and the apostles.
- Matthew 10:23 (thematic): Jesus' instruction that disciples should flee to the next town when persecuted parallels the missionary pattern in Acts of moving on to other cities (here, Paul and Barnabas leaving for Derbe).
Alternative generated candidates
- And on the next day he and Barnabas set out for Derbe.
- After they had proclaimed the gospel in that city and had taught many, they returned to Lystra, then to Iconium, and to Antioch,
Now at Lystra there sat a man who from birth had been lame—he had never walked.
He listened to Paul speaking; Paul, looking intently at him and perceiving that he had faith to be healed,
said with a loud voice, "Stand upright on your feet." And he leaped up and began to walk.
When the crowds saw what Paul had done, they cried out in the Lycaonian language, "The gods have come down to us in the likeness of men!"
They called Barnabas Zeus, and Paul Hermes, because he was the chief speaker. And the priest of the temple of Zeus, whose shrine stood before the city, brought oxen and garlands to the gates, together with the crowds, intending to offer sacrifice. But when the apostles Barnabas and Paul heard it, they tore their garments and ran in among the people, crying out,
"Men, why do you these things? We also are men of like passions with you, and we bring you good news—turn from these worthless things to the living God, who made heaven and earth and the sea and all that is in them.
In former times he allowed the nations to walk in their own ways,
yet he did not leave himself without witness: doing good, he gave you rains from heaven and fruitful seasons, filling your hearts with food and gladness."
With these words they scarcely restrained the people from offering sacrifice to them. But Jews came from Antioch and Iconium and persuaded the crowds; they stoned Paul and dragged him out of the city, supposing he was dead.
Yet as the disciples stood round him, he rose up and entered the city, and on the next day he went away with Barnabas to Derbe.