^16:19But when her owners⁷⁸ saw their hope of profit⁷⁹ was gone, they seized⁸⁰ Paul and Silas and dragged⁸¹ them into the marketplace before the authorities. ^16:20When⁸² they had brought them⁸³ before the magistrates, they said, “These men are throwing our city into confusion.⁸⁴ They are⁸⁵ Jews ^16:21and are advocating⁸⁶ customs that are not lawful for us to accept⁸⁷ or practice,⁸⁸ since we are⁸⁹ Romans.”

^16:22The crowd joined the attack⁹⁰ against them, and the magistrates tore the clothes⁹¹ off Paul and Silas⁹² and ordered them to be beaten with rods.⁹³^16:23After they had beaten them severely,⁹⁴ they threw them into prison and commanded⁹⁵ the jailer to guard them securely. ^16:24Receiving such orders, he threw them in the inner cell⁹⁶ and fastened their feet in the stocks.⁹⁷

^16:25About midnight Paul and Silas were praying⁹⁸ and singing hymns to God,⁹⁹ and the rest of¹⁰⁰ the prisoners were listening to them. ^16:26Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds¹⁰¹ of all the prisoners came loose. ^16:27When the jailer woke up¹⁰² and saw the doors of the prison standing open,¹⁰³ he drew his sword and was about to kill himself,¹⁰⁴ because he assumed¹⁰⁵ the prisoners had escaped. ^16:28But Paul called out loudly,¹⁰⁶ “Do not harm yourself,¹⁰⁷ for we are all here!” ^16:29Calling for lights, the jailer¹⁰⁸ rushed in and fell down¹⁰⁹ trembling at the feet of Paul and Silas. ^16:30Then he brought them outside¹¹⁰ and asked, “Sirs, what must¹¹¹ I do to be saved?” ^16:31They replied,¹¹² “Believe¹¹³ in the Lord Jesus¹¹⁴ and you will be saved, you and your household.” ^16:32Then¹¹⁵ they spoke the word of the Lord¹¹⁶ to him, along with all those who were in his house. ^16:33At¹¹⁷ that hour of the night he took them¹¹⁸ and washed their wounds;¹¹⁹ then¹²⁰ he and all his family¹²¹ were baptized right away.¹²²^16:34The jailer¹²³ brought them into his house and set food¹²⁴ before them, and he rejoiced greatly¹²⁵ that he had come to believe¹²⁶ in God, together with his entire household.¹²⁷^16:35At daybreak¹²⁸ the magistrates¹²⁹ sent their police officers,¹³⁰ saying, “Release those men.” ^16:36The jailer reported these words to Paul, saying,¹³¹ “The magistrates have sent orders¹³² to release you. So come out now and go in peace.”¹³³^16:37But Paul said to the police officers,¹³⁴ “They had us beaten in public¹³⁵ without a proper trial¹³⁶—even though we are Roman citizens¹³⁷—and they threw us¹³⁸ in prison. And now they want to send us away¹³⁹ secretly? Absolutely not! They¹⁴⁰ themselves must come and escort us out!”¹⁴¹^16:38The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas¹⁴² were Roman citizens¹⁴³^16:39and came¹⁴⁴ and apologized to them. After¹⁴⁵ they brought them out, they asked them repeatedly¹⁴⁶ to leave the city. ^16:40When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then¹⁴⁷ departed.

Read in Logos

Acts 16:30–31: Then he brought them out and said, “Sirs, what must I do to be saved?” And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.”

Footnotes

78 Or “masters.”
79 On this use of ἐργασία (ergasia), see 4. It is often the case that destructive practices and commerce are closely tied together.
80 Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
81 On the term ἕλκω (helkō) see 1.
82 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.
83 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.”
84 ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
85 Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (huparchontes) has been translated as a finite verb due to requirements of contemporary English style.
86 Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
87 Or “acknowledge.”
88 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).
89 Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
90 L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepestē) in this verse.
91 Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirēxantes) 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).
92 Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
93 The infinitive ῥαβδίζειν (rhabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, ῥαβδίζω).
94 Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epithentes) has been taken temporally. 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.”
95 Grk “commanding.” The participle παραγγείλαντες (parangeilantes) has been translated as a finite verb due to requirements of contemporary English style.
96 Or “prison.”
97 L&N 6.21 has “stocks” for εἰς τὸ ξύλον (eis to xulon) here, as does 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.
98 Grk “praying, were singing.” The participle προσευχόμενοι (proseuchomenoi) has been translated as a finite verb due to requirements of contemporary English style.
99 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).
100 The words “the rest of” are not in the Greek text, but are implied.
101 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.
102 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.
103 The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
104 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).
105 Or “thought.”
106 Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalē phōnē) has been simplified as an English adverb (“loudly”), and the participle λέγων (legōn) has not been translated since it is redundant in English.
107 Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
108 Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
109 Or “and prostrated himself.” Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.
110 Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagōn) 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.
111 The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
112 Grk “said.”
113 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.
114 The majority of add Χριστόν (Christon, “Christ”) here (C D E Ψ 1739 𝔐 sy sa), but the best and earliest witnesses read simply τὸν κύριον Ἰησοῦν (ton kurion Iēsoun, “the Lord Jesus”; 𝔓74vid א A B 33 81 bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.
115 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.
116 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
117 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.
118 Grk “taking them … he washed.” The participle παραλαβών (paralabōn) has been translated as a finite verb due to requirements of contemporary English style.
119 On this phrase λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
120 Here καί (kai) has been translated as “then” to indicate the logical sequence.
121 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.
122 Or “immediately.”
123 Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
124 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.
125 Or “he was overjoyed.”
126 The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
127 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.
128 The translation “day is breaking” for ῥμέρα γίνεται (hēmera ginetai) in this verse is given by ῥμέρα 1.a.
129 On the term translated “magistrates,” see στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, stratēgoi). 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.
130 On the term ῥαβδοῦχος (rhabdouchos) see The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
131 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.
132 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.
133 Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelthontes) has been translated as a finite verb due to requirements of contemporary English style.
134 Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
135 Grk “Having us beaten in public.” The participle δείραντες (deirantes) has been translated as a finite verb due to requirements of contemporary English style.
136 Or “in public, uncondemned.” ἀκατάκριτος has “uncondemned, without due process” for this usage.
137 The participle ὑπάρχοντας (huparchontas) has been translated as a concessive adverbial participle.
138 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.
139 L&N 28.71 has “send us away secretly” for this verse.
140 Grk “But they.”
141 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.
142 Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
143 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.
144 Grk “and coming, they apologized.” The participle ἐλθόντες (elthontes) has been translated as a finite verb due to requirements of contemporary English style.
145 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.
146 The verb ἐρώτων (erōtōn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
147 “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.