But there were some of them … who for and some of them were.., which, A.V.; the Greeks also for the Grecians, A.V. and T.R. This last is a most important variation of reading— ἑλλῆνας, Greeks for ἑλληνίστας, Grecians, i.
e. Grecian Jews, or Hellenists. It is supported, however, by strong authority of manuscripts, versions, and Fathers, and is accepted by Grotius, Witsius, Griesbach, Lachman, Tischendorf, Meyer, Conybeare and Howson, Alford, Westcott, Bishop Lightfoot, and the 'Speaker's Commentary' (apparently) and most modern critics.
It is also strongly argued that the internal evidence proves ἑλλῆνας to be the right reading, because the statement that the men of Cyprus and Cyrene preached the gospel to them is contrasted with the action of the others, who preached to the Jews only.
Obviously, therefore, these Hellenes were not Jews. Moreover, there was nothing novel in the conversion and admission into the Church of Hellenistic Jews (see Acts 2:5, etc.; Acts 9:22, Acts 9:29). And these very preachers were in all probability Hellenists themselves.
Bishop Wordsworth, however, on the contrary, defends, though with doubt, the reading ἑλληνίστας; and argues that even if ἑλλῆνας is the right reading, it must mean the same as ἑλληνίστας. He also hints that it might mean "proselytes" (see Acts 14:1, where the Hellenes attend the synagogue, and Acts 17:4).
But there is no evidence that these were proselytes any more than Cornelius was. The Hellenes, or Greeks, here were probably uncircumcised Greeks who feared God, like Cornelius, and attended the synagogue worship (see Meyer on Acts 14:1).
It is very likely that in Antioch, where the Jews occupied such a prominent position, some of the Greek inhabitants should be attracted by their doctrines and worship, repelled, perhaps, by the prevalent superstitions and profligate levity of the great city.