16:19 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
1 tn Or “masters.”
3 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
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.
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.”
7 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
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.
9 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
10 tn Or “acknowledge.”
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).
12 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
13 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
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).
15 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
16 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
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.”
18 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
19 tn Or “prison.”
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.
21 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
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).
23 tn The words “the rest of” are not in the Greek text, but are implied.
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.
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.
26 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
28 tn Or “thought.”
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.
30 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
31 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
32 tn Or “and prostrated himself.”
sn 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.
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.
34 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
35 tn Grk “said.”
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.
37 tc The majority of
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.
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.
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.
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.
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.”
43 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
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.
45 tn Or “immediately.”
46 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
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.
48 tn Or “he was overjoyed.”
49 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
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.