Acts 14

unbelieving Jews
The translation “unbelieving Jews” is the most natural rendering of the participial phrase ἀπειθήσαντες Ἰουδαῖοι (apeithēsantes Ioudaioi), and reads more smoothly than “Jews who disbelieved.” Additionally, the word “unbelieving” comes from the Greek verb ἀπειθέω (apeitheō). While the bare lexical idea of this word is one of disobedience, resistance, or rebelliousness, it is used in the book of Acts primarily with the sense of not believing, as in context, they clearly heard the truth preached (note also the contrast with the people who “believed” in v. 1). This idea also has lexical support in that ἀπειθέω (apeitheō) is simply the negated form of the verb πείθω (peithō; “persuade” or “convince”). It follows that the refusal to be persuaded or convinced amounts to unbelief. Thus, those who refused the apostles’ teaching disobeyed the gospel by refusing to believe its message.

brothers
Though some translations retain the older English plural, “brethren,” the rendering “brothers” here remains perfectly accurate to the Greek text (ἀδελφῶν; adelphōn) and is more natural to modern readers. This language describes a close familial union, and here, it contrasts those who are unified together in Christ as the family of God with those who are disobedient and unbelieving.

upon the Lord
Most translations have “for the Lord,” but Luke never uses ἐπὶ (epi) with the dative to mean “for.” Rather, the rendering as “upon” is preferred in this context. This better captures the real Agent at work here—the Lord Himself. Though Paul and Barnabas are the mouthpieces, they were completely reliant “upon the Lord,” for He was the One who testified to His own grace and granted that miraculous works be done “by their hands.” This translation best fits Luke’s theology in Acts, as the Lord Himself advances the gospel and builds His church graciously using those who are dependent upon Him.

through
The word “through” translates the preposition διὰ (dia), which, when followed by something in the genitive case (as here), indicates the idea of intermediate agency. It is thus regularly translated as “through” rather than “by.” These signs and wonders are not ultimately done by Paul and Barnabas, but rather by God Himself through them. The signs and wonders are an evidence and testimony of God’s own work.

listened
The word “listened” translates the aorist verb ἤκουσεν (ēkousen). The aorist tense in Greek usually signifies simple action in a holistic sense. Thus, “listened” is a better translation than something like “was listening” which implies ongoing action. Had Luke wanted to communicate that, he would have employed the Greek imperfect tense.

proclaimed
The participle translated as “after they had proclaimed the gospel” is εὐαγγελισάμενοί (euangelisamenoi). The word “proclaimed” rather than “preached” is used in order to avoid confusion with the other Greek word for “preaching” (κήρυσσω; kēryssō). The Spirit’s work of spreading the gospel message could not even be stopped by stoning one of its key proponents (v. 19), as Paul simply got up and kept proclaiming it from place to place, even returning to the cities belonging to those who stoned him.

afflictions
“Afflictions” translates the Greek term θλίψις (thlipsis), which is usually rendered “tribulation” in eschatological contexts where “the tribulation” is in view (e.g., Matt 24; Mark 14; Rev 2; 7:14), and “affliction” elsewhere when it refers more generally to pain (e.g., Acts 7:10; 14:22). The term itself refers to a form of pressure that brings distress. Paul here, after being stoned, is not referring to the tribulation of the end times, but the afflictions from those opposed to Christ as believers live for Him in the present age.

when they had
The phrase “when they had” helps to indicate that the underlying Greek word is a participle and not a finite verb. Participles play a supporting role to the main verb of a sentence, and are thus translated in such a way that readers can clearly recognize the main idea of a verse and how the modifying words like participles support that idea. Here, the main verb is “they commended” (παρέθεντο; parethento), modified by the two participial phrases “when they had appointed” (χειροτονήσαντες; keirotonēsantes) and “having prayed” (προσευξάμενοι; proseuxamenoi). Thus the main idea of this verse is the commending of the elders, but their being appointed and prayed for were vital elements before that commendation could be completed.

when they
Refer to the discussion on verse 23 above.

when they had
Refer to the discussion on verse 23 above.

fulfilled
The translation of πληρόω (plēroō) as “fulfilled” fits with Luke’s emphasis on filling/fulfillment in the book of Acts. Luke utilizes terms that share the root πλη [plē] to highlight this theme as a way of showing the advancement of God’s plan of redemption. For example, the church is “multiplying” (lit. “filling up”; πληθύνω; plēthynō) through the proclamation of the gospel (e.g., 6:1, 7; cf. 7:17); Jerusalem is being “filled” (πληρόω; plēroō) with the apostle’s teaching (5:28) as they speak of Old Testament promises and predictions being “fulfilled” (πληρόω; plēroō; e.g., 1:16; 3:18; 13:27); many people are being “filled” (πίμπλημι; pimplēmi) with the Spirit (2:4; 4:8, 9:17; 13:9) or with wonder and amazement (3:10) from the miraculous works done by the power of the Spirit; Stephen, the Church’s first martyr, is said to be “full” (πλήρης; plērēs) of faith, wisdom, grace, power, and the Spirit (cf. 6:3, 5, 8); and further examples abound. Thus, the πλη [plē] root is translated with “fill” throughout the book of Acts wherever contextually possible. Here, the term highlights the ministry success of Paul and Barnabas, as the redemptive work of God is being “fulfilled” through the gospel’s effectiveness among the Gentiles (cf. v. 27) as God’s salvation extends toward the end of the earth.

not a little time
Luke often employs a rhetorical device called litotes in which something is emphasized by negating the opposite. For example, here, he indicates a long period of time by saying “not a little time” (χρόνον οὐκ ὀλίγον; chronon ouk oligon). By saying it this way, Luke puts a greater emphasis on duration of time than he could have with simply “a long time.” Thus, this translation renders the litotes literally, giving a clear window to the Greek wording and preserving Luke’s intended emphasis and characteristic style.