Acts 14:6

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Acts 14:6 in Multiple Translations

Berean Standard Bible BSB

they found out about it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding region,

King James Version KJV

They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:

American Standard Version ASV

they became aware of it, and fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about:

Bible in Basic English BBE

Having got news of it, they went in flight to the towns of Lycaonia, Lystra, and Derbe, and the country round about:

Free Bible Version FBV

However, they found out about it and fled to the region of Lycaonia, to the towns of Lystra and Derbe,

Geneva Bible 1599 GNV

They were ware of it, and fled vnto Lystra, and Derbe, cities of Lycaonia, and vnto the region round about,

Young's Literal Translation YLT

they having become aware, did flee to the cities of Lycaonia, Lystra, and Derbe, and to the region round about,

World English Bible WEB

they became aware of it and fled to the cities of Lycaonia, Lystra, Derbe, and the surrounding region.

Noah Webster Bible WBS

Being apprised of it , they fled to Lystra and Derbe, cities of Lycaonia, and to the region in that vicinity.

Douay-Rheims 1899 DRV

They understanding it, fled to Lystra, and Derbe, cities of Lycaonia, and to the whole country round about, and were there preaching the gospel.

Translation for Translators T4T

But Paul and Barnabas heard about that, so they quickly went away to Lycaonia district. They went to Lystra and Derbe cities in that district and to the area surrounding those cities.

Plain English Version PEV

But somebody told Paul and Barnabas that those people wanted to kill them, so Paul and Barnabas ran away to the country called Lyconia. They went to the towns called Listra and Derbi, and to the country around those towns,

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Berean Amplified Bible — Acts 14:6

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Acts 14:6 Interlinear (Deep Study)

BIB

GRK συνιδοντες κατεφυγον εις τας πολεις της λυκαονιας λυστραν και δερβην και την περιχωρον

συνιδοντες suneidō G4894 be aware Verb-2AAP-NPM

κατεφυγον katapheugō G2703 to flee Verb-2AAI-3P

εις eis G1519 toward Prep

τας ho G3588 the/this/who Art-APF

πολεις polis G4172 city Noun-APF

της ho G3588 the/this/who Art-GSF

λυκαονιας Lukaonia G3071 Lycaonia Noun-GSF

λυστραν Lustra G3082 Lystra Noun-ASF

και kai G2532 and Conj

δερβην Derbē G1191 Derbe Noun-ASF

και kai G2532 and Conj

την ho G3588 the/this/who Art-ASF

περιχωρον perichōros G4066 region Adj-ASF

Greek Word Study

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Greek Word Reference — Acts 14:6

συνιδοντες suneidō G4894 "be aware" Verb-2AAP-NPM

To be aware means to understand or become conscious of something, like in Acts 12:12. It's about having knowledge or insight into a situation. This word is used to describe being informed or perceptive.

Definition: συν-εῖδον irreg. aorist of συνοράω (see: εἶδον), [in LXX: 1Ma.4:21 א, 2Ma.2:24 2Mac 4:4 2Mac 4:41 R 2Ma.5:17 2Mac 7:4 2Mac 7:20 2Mac 8:8, 3Ma.2:8 A * ;] __1. to see together or at the same time (Arist., Xen.). __2. to see in one view, hence, of mental vision, to comprehend, understand (LXX, Polyb., Plut., al.) : Act.12:12 14:6 (on the related σύνοιδα, see see word).† (AS)

Usage: Occurs in 4 NT verses. KJV: consider, know, be privy, be ware of See also: 1 Corinthians 4:4; Acts 12:12; Acts 14:6.

κατεφυγον katapheugō G2703 "to flee" Verb-2AAI-3P

To flee down or away, as in Acts 14:6, where it describes people fleeing from persecution, and Hebrews 6:18, where it refers to finding refuge in God's promise.

Definition: κατα-φεύγω [in LXX for נוּס, etc. ;] to flee for refuge: before εἰς, Act.14:6; metaphorically, with inf., Heb.6:18.† (AS)

Usage: Occurs in 2 NT verses. KJV: flee See also: Acts 14:6; Hebrews 6:18.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

τας ho G3588 "the/this/who" Art-APF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πολεις polis G4172 "city" Noun-APF

In the Bible, a city refers to a town with walls, like Jerusalem in Matthew 2:23. It can also mean the people who live there, as in Matthew 10:5. Jesus often visited cities during his ministry.

Definition: πόλις, -εως, ὁ, [in LXX chiefly and very frequently for עִיר ;] a city: Mat.2:23, Mrk.1:45, Luk.4:29, Jhn.4:8, al. mult.; opposite to κῶμαι (κ. καὶ ἀγροί), Mat.9:35 10:11, Mrk.6:56, Luk.8:1 13:22; with nom. propr. in appos. (cl.), Act.11:5 16:14; with id. in genitive appos. (BL, §35, 5), Act.8:5, 2Pe.2:6; genitive, of the region, Luk.1:26 4:31, Jhn.4:5; of the inhabitants, Mat.10:5, 23 Luk.23:51, Act.19:35, 2Co.11:32; with genitive of person(s), of one's residence or native place, Mat.22:7, Luk.2:4, 11 4:29 10:11, Jhn.1:45, Act.16:20, Rev.16:9; of Jerusalem: ἡ ἁγία π., Mat.4:5 27:53, Rev.11:2; ἡ ἠγαπημένη, Rev.20:19; π. τοῦ μεγάλου, Mt 5 ̈35 (cf. Ps 47 (48):2); of the heavenly city in the Apocalyptic visions, Rev.3:12 21:2, 10 14ff. 22:14, 19. By meton., of the inhabitants of a city: Mat.8:34 12:25 21:10, Mrk.1:33, Act.14:21 21:30. (AS)

Usage: Occurs in 154 NT verses. KJV: city See also: 2 Corinthians 11:26; Luke 9:10; Hebrews 11:10.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λυκαονιας Lukaonia G3071 "Lycaonia" Noun-GSF

Lycaonia was a region in Asia Minor where Paul preached in Acts 14:6. It was an area with its own distinct culture and people.

Definition: Λυκαονία, -ας, ἡ Lycaonia, a region in Asia Minor: Act.14:6.† (AS)

Usage: Occurs in 1 NT verses. KJV: Lycaonia See also: Acts 14:6.

λυστραν Lustra G3082 "Lystra" Noun-ASF

Lystra was a city in Asia Minor where Paul and Barnabas preached and performed miracles, as told in Acts 14:6-8 and 2 Timothy 3:11. The city was located in the region of Lycaonia. Lystra played a significant role in the early Christian story.

Definition: λύστρα, -ας, ἡ and (in Act.14:8 16:2, 2Ti, l.with) -ων, τά (cf. Λύδδα), Lystra, a city of Lycaonia: Act.14:6, 8 14:21 16:1-2, 2Ti.3:11.† (AS)

Usage: Occurs in 6 NT verses. KJV: Lystra See also: 2 Timothy 3:11; Acts 14:21; Acts 16:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

δερβην Derbē G1191 "Derbe" Noun-ASF

Derbe, a city in Asia Minor where Paul preached and escaped from persecution, mentioned in Acts 14:6 and 16:1.

Definition: Δέρβη, -ης, ἡ, Derbe, a city of Lycaonia: Act.14:6, 20 16:1.† (AS)

Usage: Occurs in 3 NT verses. KJV: Derbe See also: Acts 14:6; Acts 14:20; Acts 16:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

περιχωρον perichōros G4066 "region" Adj-ASF

A region or area around a place, like in Matthew 14:35 where people from the surrounding region came to Jesus. It refers to the countryside or neighborhood.

Definition: περί-χωρος, -ον [in LXX: chiefly (ἡ π.) for כִּכָּר ;] round about, neighbouring (Dem., Plut., al.). In LXX and NT, as subst., ἡ π. (sc. γῆ), the region round about: Mat.14:35, Mrk.1:28, Luk.4:14, 37 7:17 8:37, Act.14:6; ἡ π. τοῦ Ἰορδάνου, Luk.3:3; by meton. for the people of the same region, Mat.3:5.† (AS)

Usage: Occurs in 10 NT verses. KJV: country (round) about, region (that lieth) round about See also: Acts 14:6; Luke 8:37; Matthew 14:35.

Study Notes — Acts 14:6

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Context
Cross References
Acts 14:6 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 14:6
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Matthew Poole's Commentary on Acts 14:6
Trapp's Commentary on Acts 14:6
Ellicott's Commentary on Acts 14:6
Adam Clarke's Commentary on Acts 14:6
Cambridge Bible on Acts 14:6
Barnes' Notes on Acts 14:6
Whedon's Commentary on Acts 14:6
Sermons on Acts 14:6

Context — Paul and Barnabas at Iconium

4The people of the city were divided. Some sided with the Jews, and others with the apostles. 5But when the Gentiles and Jews, together with their rulers, set out to mistreat and stone them,

6they found out about it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding region,

7where they continued to preach the gospel. 8In Lystra there sat a man crippled in his feet, who was lame from birth and had never walked.

Cross References

	Reference	Text (BSB)
1	Acts 14:20–21	But after the disciples had gathered around him, he got up and went back into the city. And the next day he left with Barnabas for Derbe. They preached the gospel to that city and made many disciples. Then they returned to Lystra, Iconium, and Antioch,
2	Matthew 10:23	When they persecute you in one town, flee to the next. Truly I tell you, you will not reach all the towns of Israel before the Son of Man comes.
3	2 Timothy 3:11	my persecutions, and the sufferings that came upon me in Antioch, Iconium, and Lystra. What persecutions I endured! Yet the Lord rescued me from all of them.
4	Acts 17:13–14	But when the Jews from Thessalonica learned that Paul was also proclaiming the word of God in Berea, they went there themselves to incite and agitate the crowds. The brothers immediately sent Paul to the coast, but Silas and Timothy remained in Berea.
5	Acts 16:1–2	Paul came to Derbe and then to Lystra, where he found a disciple named Timothy, the son of a believing Jewish woman and a Greek father. The brothers in Lystra and Iconium spoke well of him.
6	Acts 9:24	but Saul learned of their plot. Day and night they watched the city gates in order to kill him.
7	2 Kings 6:8–12	Now the king of Aram was at war against Israel. After consulting with his servants, he said, “My camp will be in such and such a place.” Then the man of God sent word to the king of Israel: “Be careful passing by this place, for the Arameans are going down there.” So the king of Israel sent word to the place the man of God had pointed out. Time and again Elisha warned the king, so that he was on his guard in such places. For this reason the king of Aram became enraged and called his servants to demand of them, “Tell me, which one of us is on the side of the king of Israel?” But one of his servants replied, “No one, my lord the king. For Elisha, the prophet in Israel, tells the king of Israel the very words you speak in your bedroom.”
8	Acts 23:12–22	When daylight came, the Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul. More than forty of them were involved in this plot. They went to the chief priests and elders and said, “We have bound ourselves with a solemn oath not to eat anything until we have killed Paul. Now then, you and the Sanhedrin petition the commander to bring him down to you on the pretext of examining his case more carefully. We are ready to kill him on the way.” But when the son of Paul’s sister heard about the plot, he went into the barracks and told Paul. Then Paul called one of the centurions and said, “Take this young man to the commander; he has something to tell him.” So the centurion took him to the commander and said, “Paul the prisoner sent and asked me to bring this young man to you. He has something to tell you.” The commander took the young man by the hand, drew him aside, and asked, “What do you need to tell me?” He answered, “The Jews have agreed to ask you to bring Paul to the Sanhedrin tomorrow on the pretext of acquiring more information about him. Do not let them persuade you, because more than forty men are waiting to ambush him. They have bound themselves with an oath not to eat or drink until they have killed him; they are ready now, awaiting your consent.” So the commander dismissed the young man and instructed him, “Do not tell anyone that you have reported this to me.”

Acts 14:6 Summary

[The apostles had to flee from the city to escape being hurt by the people who didn't like them, and they went to other cities to tell people about Jesus, just like Jesus instructed them to do in Matthew 10:23. They didn't stop preaching, even when things got tough, because they trusted in God's plan and provision, as seen in Romans 8:28. They kept sharing the gospel, and God used them to do great things, as seen in Acts 14:7. This teaches us to trust in God and keep sharing His love with others, no matter what.]

Frequently Asked Questions

Why did the apostles flee to the Lycaonian cities of Lystra and Derbe?

The apostles fled to the Lycaonian cities to escape persecution and mistreatment from the Gentiles and Jews in the city, as seen in Acts 14:5, where it is written that they set out to mistreat and stone them, similar to the persecution faced by Jesus in Matthew 2:13-15

What can we learn from the apostles' decision to flee?

The apostles' decision to flee teaches us that sometimes it is necessary to remove ourselves from harmful or dangerous situations, as seen in Matthew 10:23, where Jesus instructs his disciples to flee from persecution, and in 2 Timothy 3:11, where Paul describes his own experiences of persecution and flight

How did the apostles continue their ministry in the surrounding region?

The apostles continued to preach the gospel in the surrounding region, as seen in Acts 14:7, where it is written that they preached the gospel, demonstrating their commitment to their mission, as instructed by Jesus in Matthew 28:18-20

What does this verse reveal about the apostles' trust in God?

This verse reveals that the apostles trusted in God's sovereignty and protection, as they fled from persecution and continued to preach the gospel, trusting in God's provision and guidance, as seen in Psalm 23:4 and Jeremiah 29:11

Reflection Questions

How do I respond when faced with persecution or opposition, and what can I learn from the apostles' example?
In what ways can I continue to preach the gospel and share God's love with others, even in the face of adversity?
What are some ways that I can trust in God's sovereignty and protection in my own life, and how can I apply the principles of Acts 14:6 to my own circumstances?
How can I balance the need to flee from harm with the need to stand firm in my faith, and what guidance can I find in Scripture for making these decisions?

Gill's Exposition on Acts 14:6

They were ware of it,.... They understood it, were apprised of it, and well weighed it, and considered it in their minds, and what was best to be done at this juncture: and fled unto Lystra and

Jamieson-Fausset-Brown on Acts 14:6

They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: They were ware of it , [ sunidontes (G4894)] - rather, 'they reflected on,' or

Matthew Poole's Commentary on Acts 14:6

And fled; the apostles did not flee so much to save their lives, as to husband their time best for the glory of God in other places; and this they were commanded to do, , When they persecute you in this city, flee ye into another. Lystra and Derbe; these were cities further in the country of Lycaonia than Iconium was. Lycaonia; a part of the Lesser Asia, nigh unto the mountain Taurus.

Trapp's Commentary on Acts 14:6

6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: Ver. 6. Fled unto Lystra] They had their Lord’ s good leave to do so, Matthew 10:23. He had made them, not as butts, to be perpetually shot at; but as the marks of rovers, movable, as the wind and sun may best serve.

Ellicott's Commentary on Acts 14:6

(6) And fled unto Lystra and Derbe, cities of Lycaonia.—Here again, as in Acts 13:51, we can scarcely fail to trace a literal obedience to our Lord’s commands. (See Note on Matthew 10:23.) The direction of the Apostles journey now took them into a wilder and less civilised region. The range of the Taurus cut it off from the more cultivated country of Cilicia and Pisidia. It is described as a dreary plain, bare of trees, destitute of fresh water, and with several salt lakes. So Ovid (Metaph. 8:621) speaks of it, as the result of personal observation: “Where men once dwelt a marshy lake is seen, And coots and bitterns haunt the waters green.” The very name Lycaonia, interpreted traditionally as Wolf-land (the local legend derived it from Lycaon, who had been transformed into a wolf), represented but too faithfully the character of the inhabitants. The travellers were also losing the protection which a Roman citizen might claim in a Roman province, Lycaonia, which had been annexed in A.D. 17 to the Roman province of Galatia, having been assigned by Caligula to Antiochus, King of Commagene. So wild a country was hardly likely to attract Jewish settlers; and there is no trace in St. Luke’s narrative of the existence of a synagogue in either of the two cities. For the first time, so far as we know, St. Paul had to begin his work by preaching to the heathen. Even the child of a devout Jewish mother had grown up to manhood uncircumcised (see Note on Acts 16:3). Of the two towns named, Lystra was about forty miles to the south-east of Iconium, Derbe about twenty miles further to the east. The former, which lies to the north of a lofty conical mountain, the Kara-dagh (=Black Mountain) is now known as Bin-bir-Kilisseh, i.e., “the thousand and one churches,” from the ruins that abound there. The addition of “the region that lieth round about” suggests the thought that the cities were not large enough to supply a sufficient field of action. The work in the country villages must obviously—even more than in the cities—have been entirely among the Gentiles. Among the converts of this region, and probably of this time, we may note the names of Timotheus of Lystra (see Note on Acts 16:1), and Gaius, or Caius, of Derbe (Acts 20:4).

Adam Clarke's Commentary on Acts 14:6

Verse 6. They were ware of it] They were informed of the scheme, and of the attempt that was about to be made, and fled unto Lystra and Derbe; they did not leave the province of Lycaonia, but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii., tells us expressly, that Iconium was within Lycaonia, Thence are the Lycaonian hills plain, cold, naked, and pastures for wild asses. About these places stands Iconium, a town built in a better soil. Ptolemy also, Tab. Asiae, i. cap. 6, places Iconium in Lycaonia. How comes it, then, that St. Luke does not call Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27, solves this difficulty, by stating, that there was granted a tetrarchy out of Lycaonia, on that side which borders upon Galatia, consisting of fourteen cities; the most famous of which is Iconium. See Lightfoot.

Cambridge Bible on Acts 14:6

6. they were ware of it] Among the party which sided with the Apostles there would be some who would get information about any attack which was being planned against them. It is to be noticed that throughout the history there is no attempt to exaggerate the sufferings of the Christian teachers. Here was a narrow escape from stoning, and as such it is recorded with no more expansion than is absolutely unavoidable.and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about] What the Apostles actually did is more truly represented if we preserve the Greek order, “fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about.” From the violence of a mob excited by the Jews they fled into a wilder region where were few or no Jews, and the cities are enumerated in the order in which they were visited, while some to which they went are unnamed but included in the general term “the region round about.” The flight of the Apostles is exactly in accord with Christ’s injunction (Matthew 10:23).

Barnes' Notes on Acts 14:6

They were ware of it - They were in some way informed of the excitement and of their danger. And fled unto Lystra and Derbe, cities of Lycaonia - Lycaonia was one of the provinces of Asia Minor.

Whedon's Commentary on Acts 14:6

At Lystra—Healing of Lame Man—Attempted Sacrifices, Acts 14:6-18.6.

Sermons on Acts 14:6

	Sermon	Description
	The Coming Persecution by David Wilkerson	In this sermon, the preacher shares a vision he had about five calamities that will come to America and the world. The first calamity is a worldwide recession caused by economic co
	911 Tradegy by K.P. Yohannan	In this sermon, the speaker reflects on his own life and ministry, realizing that he has become complacent and lacking in passion for sharing the gospel. He is convicted by the fac
	The Underground Church by Richard Wurmbrand	In this sermon, the speaker emphasizes the unchanging nature of truth, comparing it to the certainty of mathematics. He discusses the concept of brainwashing, particularly in commu
	Witnessing Because of Fear by Paris Reidhead	In this sermon, the speaker emphasizes the importance of Christians being concerned and compassionate towards others. He urges listeners to see people the way Jesus does, with love
	Understanding the Times by Jim Cymbala	In this sermon, Pastor Hammond introduces a pamphlet called "One Minute Witness" that teaches people how to effectively share their faith with others. He emphasizes the importance
	Learning From the Underground Chinese Christians and Witnessing by Edgar Reich	This sermon emphasizes the mission of the church to witness and share the gospel with all people, drawing inspiration from the dedication of the Chinese Underground Church. It high
	(Pdf Book) From Ridicule to Respect by Sister Joela	Sister Joela emphasizes the need for the Church to acknowledge and respect Jesus' Jewish identity, moving from a history of ridicule to one of reverence. She highlights the signifi