Discovery BoxActs 16:19-40
Context16:19 But when her owners 1 saw their hope of profit 2 was gone, they seized 3 Paul and Silas and dragged 4 them into the marketplace before the authorities. 16:20 When 5 they had brought them 6 before the magistrates, they said, “These men are throwing our city into confusion. 7 They are 8 Jews 16:21 and are advocating 9 customs that are not lawful for us to accept 10 or practice, 11 since we are 12 Romans.”
16:22 The crowd joined the attack 13 against them, and the magistrates tore the clothes 14 off Paul and Silas 15 and ordered them to be beaten with rods. 16 16:23 After they had beaten them severely, 17 they threw them into prison and commanded 18 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 19 and fastened their feet in the stocks. 20
16:25 About midnight Paul and Silas were praying 21 and singing hymns to God, 22 and the rest of 23 the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds 24 of all the prisoners came loose. 16:27 When the jailer woke up 25 and saw the doors of the prison standing open, 26 he drew his sword and was about to kill himself, 27 because he assumed 28 the prisoners had escaped. 16:28 But Paul called out loudly, 29 “Do not harm yourself, 30 for we are all here!” 16:29 Calling for lights, the jailer 31 rushed in and fell down 32 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 33 and asked, “Sirs, what must 34 I do to be saved?” 16:31 They replied, 35 “Believe 36 in the Lord Jesus 37 and you will be saved, you and your household.” 16:32 Then 38 they spoke the word of the Lord 39 to him, along with all those who were in his house. 16:33 At 40 that hour of the night he took them 41 and washed their wounds; 42 then 43 he and all his family 44 were baptized right away. 45 16:34 The jailer 46 brought them into his house and set food 47 before them, and he rejoiced greatly 48 that he had come to believe 49 in God, together with his entire household. 50 16:35 At daybreak 51 the magistrates 52 sent their police officers, 53 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 54 “The magistrates have sent orders 55 to release you. So come out now and go in peace.” 56 16:37 But Paul said to the police officers, 57 “They had us beaten in public 58 without a proper trial 59 – even though we are Roman citizens 60 – and they threw us 61 in prison. And now they want to send us away 62 secretly? Absolutely not! They 63 themselves must come and escort us out!” 64 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 65 were Roman citizens 66 16:39 and came 67 and apologized to them. After 68 they brought them out, they asked them repeatedly 69 to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then 70 departed.
Acts 16:1
Context16:1 He also came to Derbe 71 and to Lystra. 72 A disciple 73 named Timothy was there, the son of a Jewish woman who was a believer, 74 but whose father was a Greek. 75
Acts 2:2
Context2:2 Suddenly 76 a sound 77 like a violent wind blowing 78 came from heaven 79 and filled the entire house where they were sitting.
[16:19] 2 tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
[16:19] 3 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:19] 4 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
[16:20] 5 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:20] 6 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
[16:20] 7 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 8 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
[16:21] 9 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 10 tn Or “acknowledge.”
[16:21] 11 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
[16:21] 12 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[16:22] 13 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 14 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
[16:22] 15 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 16 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
[16:23] 17 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
[16:23] 18 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:24] 20 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
[16:25] 21 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:25] 22 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
[16:25] 23 tn The words “the rest of” are not in the Greek text, but are implied.
[16:26] 24 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
[16:27] 25 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
[16:27] 26 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
[16:27] 27 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
[16:28] 29 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.
[16:28] 30 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
[16:29] 31 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
[16:29] 32 tn Or “and prostrated himself.”
[16:30] 33 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
[16:30] 34 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
[16:31] 36 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
[16:31] 37 tc The majority of
[16:32] 38 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[16:32] 39 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[16:33] 40 tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:33] 41 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
[16:33] 42 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
[16:33] 43 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
[16:33] 44 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
[16:33] 45 tn Or “immediately.”
[16:34] 46 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
[16:34] 47 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
[16:34] 48 tn Or “he was overjoyed.”
[16:34] 49 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
[16:34] 50 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
[16:35] 51 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
[16:35] 52 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
[16:35] 53 tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
[16:36] 54 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
[16:36] 55 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[16:36] 56 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 57 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
[16:37] 58 tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 59 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[16:37] 60 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
[16:37] 61 tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[16:37] 62 tn L&N 28.71 has “send us away secretly” for this verse.
[16:37] 64 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.
[16:38] 65 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:38] 66 sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
[16:39] 67 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:39] 68 tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[16:39] 69 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
[16:40] 70 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
[16:1] 71 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
[16:1] 72 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:1] 73 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
[16:1] 74 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
[16:1] 75 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
[2:2] 76 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
[2:2] 78 tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).
[2:2] 79 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
