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Acts / Chapter 16

Acts 16

40 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Acts 16 narrates the second missionary journey's expansion into Europe. Paul circumcises Timothy at Lystra and recruits him as a companion. The Holy Spirit twice redirects their itinerary — forbidding them from preaching in Asia and Bithynia — until Paul receives the Macedonian vision at Troas: 'Come over to Macedonia and help us.' They sail to Philippi, a Roman colony, where Lydia, a dealer in purple cloth, becomes the first European convert. Paul casts out a spirit of divination from a slave girl, provoking her owners to drag Paul and Silas before the magistrates. They are beaten and imprisoned. At midnight, Paul and Silas sing hymns; an earthquake shakes the prison open, but no one escapes. The terrified jailer asks, 'What must I do to be saved?' Paul responds, 'Believe in the Lord Jesus, and you will be saved — you and your household.' The jailer and his household are baptized. The next morning, Paul reveals his Roman citizenship, forcing the magistrates to publicly apologize.

What Makes This Chapter Remarkable

Timothy's circumcision (v. 3) seems to contradict the Jerusalem Council's ruling — but Paul circumcises Timothy not as a soteriological requirement but as a strategic concession, since Timothy's Jewish mother made him Jewish by halakhic standards. The Spirit's double prohibition (vv. 6-7) and the Macedonian vision represent one of the most dramatic instances of divine guidance in Acts, redirecting the mission from Asia to Europe. The Philippian jailer episode contains perhaps the most concentrated salvation narrative in Acts: terror, the question of salvation, faith, baptism, joy — all within a single night.

Translation Friction

The 'we' passages begin in verse 10 (the first in Acts), suggesting the author Luke joined the team at Troas. The 'spirit of Python' (pneuma pythona, v. 16) refers to the prophetic spirit associated with the oracle at Delphi, where the Pythia (priestess) supposedly channeled Apollo's messages. Paul's use of Roman citizenship (vv. 37-39) raises questions about why he did not invoke it before the beating — possibly because the mob action prevented orderly legal procedure.

Connections

The Macedonian call (vv. 6-10) reverses the geographic flow of the Gospel — for the first time the mission moves from Asia into Europe, fulfilling the trajectory of Acts 1:8 ('to the ends of the earth') and inaugurating the gentile-European mission whose fruit is the Pauline letters to the Philippians, Thessalonians, and Corinthians. Lydia's conversion (vv. 14-15) and her household baptism connect to the household-conversion pattern at Cornelius (Acts 10), the Philippian jailer (vv. 31-34, this chapter), Crispus (Acts 18:8), and Stephanas (1 Cor 1:16) — the household as the foundational unit of early-Christian incorporation. The Philippian jailer's question 'what must I do to be saved?' (v. 30) and Paul's answer 'believe in the Lord Jesus' (v. 31) crystallize the Lukan-Pauline soteriology that Paul develops at Romans 10:9. The mention of Roman citizenship (vv. 37-39) anticipates the legal framework that protects Paul through the rest of Acts (esp. 22:25-29, 23:27, 25:11) and reaches its climax in his appeal to Caesar (25:11). Paul's later letter to the Philippians, written from prison (Phil 1:7, 13), looks back to this founding and its imprisonment with explicit affection: 'you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only' (Phil 4:15).

Acts 16:1

Κατήντησεν δὲ καὶ εἰς Δέρβην καὶ εἰς Λύστραν. καὶ ἰδοὺ μαθητής τις ἦν ἐκεῖ ὀνόματι Τιμόθεος, υἱὸς γυναικὸς Ἰουδαίας πιστῆς, πατρὸς δὲ Ἕλληνος,

Paul came also to Derbe and to Lystra. A disciple was there named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek.

KJV Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:

Notes & Key Terms

Translator Notes

  1. Timothy's mixed parentage — Jewish mother, Greek father — places him in a complicated identity position. By rabbinic standards (which determined Jewish status through the mother), Timothy was Jewish. His mother Eunice and grandmother Lois are named in 2 Timothy 1:5. Timothy will become Paul's most trusted associate.
Acts 16:2

ὃς ἐμαρτυρεῖτο ὑπὸ τῶν ἐν Λύστροις καὶ Ἰκονίῳ ἀδελφῶν.

He was well spoken of by the brothers at Lystra and Iconium.

KJV Which was well reported of by the brethren that were at Lystra and Iconium.

Notes & Key Terms

Translator Notes

  1. Timothy's good reputation (emartureito, 'was testified about') spans two cities, indicating wide recognition of his character and gifting.
Acts 16:3

τοῦτον ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις· ᾔδεισαν γὰρ ἅπαντες ὅτι Ἕλλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν.

Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek.

KJV Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.

Notes & Key Terms

Translator Notes

  1. Paul circumcises Timothy not because it is necessary for salvation (the Jerusalem Council just decided otherwise) but for strategic reasons: an uncircumcised person of Jewish descent would be a stumbling block in synagogue ministry. This contrasts with Paul's refusal to circumcise Titus, a full Gentile (Galatians 2:3). The distinction is between accommodation and capitulation.
Acts 16:4

ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδοσαν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ πρεσβυτέρων τῶν ἐν Ἱεροσολύμοις.

As they went through the cities, they delivered to them for observance the decisions that had been reached by the apostles and elders in Jerusalem.

KJV And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

Notes & Key Terms

Translator Notes

  1. The dogmata ('decisions, decrees') are the Jerusalem Council's rulings from chapter 15. Paul distributes them to the churches as authoritative guidelines, showing that he recognized the Council's authority despite his own apostolic independence.
Acts 16:5

αἱ μὲν οὖν ἐκκλησίαι ἐστερεοῦντο τῇ πίστει καὶ ἐπερίσσευον τῷ ἀριθμῷ καθ' ἡμέραν.

So the churches were strengthened in the faith, and they increased in number daily.

KJV And so were the churches established in the faith, and increased in number daily.

Notes & Key Terms

Translator Notes

  1. This is one of Luke's progress reports. The dual growth — qualitative ('strengthened in the faith') and quantitative ('increased in number daily') — shows healthy church development.
Acts 16:6

Διῆλθον δὲ τὴν Φρυγίαν καὶ Γαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ Ἀσίᾳ·

They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia.

KJV Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,

Notes & Key Terms

Translator Notes

  1. The Holy Spirit's prohibition (koluthentes, 'having been forbidden') is stated without explaining how it was communicated — through prophecy, inner conviction, or circumstantial closure. 'Asia' here means the Roman province of Asia (western Asia Minor, including Ephesus), not the continent. The Spirit is actively directing the mission by closing doors.
Acts 16:7

ἐλθόντες δὲ κατὰ τὴν Μυσίαν ἐπείραζον εἰς τὴν Βιθυνίαν πορευθῆναι, καὶ οὐκ εἴασεν αὐτοὺς τὸ πνεῦμα Ἰησοῦ·

When they came to the border of Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them.

KJV After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.

Notes & Key Terms

Translator Notes

  1. The unusual phrase 'Spirit of Jesus' (to pneuma Iesou) rather than 'Holy Spirit' occurs only here in Acts. It may emphasize the risen Christ's personal direction of the mission. The double redirection — forbidden from Asia, blocked from Bithynia — funnels them toward the coast and the crossing to Europe.
Acts 16:8

παρελθόντες δὲ τὴν Μυσίαν κατέβησαν εἰς Τρῳάδα.

So, passing by Mysia, they went down to Troas.

KJV And they passing by Mysia came down to Troas.

Notes & Key Terms

Translator Notes

  1. Troas (Alexandria Troas) was a major port city on the Aegean coast, across from the European mainland. It is the launching point for the crossing to Macedonia — the gospel's entry into Europe.
Acts 16:9

καὶ ὅραμα διὰ τῆς νυκτὸς τῷ Παύλῳ ὤφθη· ἀνήρ Μακεδών τις ἦν ἑστὼς καὶ παρακαλῶν αὐτὸν καὶ λέγων· διαβὰς εἰς Μακεδονίαν βοήθησον ἡμῖν.

And a vision appeared to Paul in the night: a man of Macedonia was standing there, urging him and saying, "Come over to Macedonia and help us."

KJV And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.

Notes & Key Terms

Translator Notes

  1. How Paul identified the man as Macedonian is not stated — perhaps by dress, accent in the vision, or direct knowledge. The plea 'help us' (boetheson hemin) is both urgent and communal — it represents an entire region's need. This vision provides the positive direction after the two negative prohibitions.
Acts 16:10

ὡς δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς Μακεδονίαν, συμβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ θεὸς εὐαγγελίσασθαι αὐτούς.

And when Paul had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the good news to them.

KJV And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.

Notes & Key Terms

Translator Notes

  1. The shift from 'they' to 'we' (ezetesamen, 'we sought') marks the first of the 'we' passages in Acts, indicating that the author Luke has joined the missionary team at Troas. The verb symbibazontes ('concluding, putting together') suggests communal discernment — the team collectively interprets the vision as God's call.
Acts 16:11

ἀναχθέντες δὲ ἀπὸ Τρῳάδος εὐθυδρομήσαμεν εἰς Σαμοθρᾴκην, τῇ δὲ ἐπιούσῃ εἰς Νέαν Πόλιν,

So, setting sail from Troas, we made a direct voyage to Samothrace, and the following day to Neapolis,

KJV Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;

Notes & Key Terms

Translator Notes

  1. The nautical detail euthudromesamen ('we ran a straight course') indicates favorable winds — the same crossing took five days in the opposite direction (20:6). Samothrace is an island midway across the northern Aegean. Neapolis (modern Kavala) was the port city serving Philippi, about ten miles inland.
Acts 16:12

κἀκεῖθεν εἰς Φιλίππους, ἥτις ἐστὶν πρώτη τῆς μερίδος Μακεδονίας πόλις, κολωνία. ἦμεν δὲ ἐν ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινάς.

From there we went to Philippi, the leading city in that district of Macedonia and a Roman colony. We stayed in that city for several days.

KJV And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.

Notes & Key Terms

Translator Notes

  1. Philippi was named after Philip II of Macedon (father of Alexander the Great). Its status as a kolonia ('colony') meant it operated under Roman law with rights equivalent to Italian cities. Luke describes it as 'a leading city of the district' (prote tes meridos poleis) — the precise administrative terminology has been debated but reflects Luke's careful attention to local designations.
Acts 16:13

τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν.

On the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had gathered there.

KJV And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.

Notes & Key Terms

Translator Notes

  1. The absence of a synagogue in Philippi (a quorum of ten Jewish men was traditionally required) meant that the small Jewish community met informally by the river for prayer. The gathering consists entirely of women — Lydia, mentioned next, is among them. That Paul begins his European mission by speaking to women at a riverside prayer meeting is a humble and unexpected beginning.
Acts 16:14

καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου.

One who heard us was a woman named Lydia, from the city of Thyatira, a dealer in purple cloth, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul.

KJV And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

Notes & Key Terms 1 term

Key Terms

διανοίγω dianoigo
"opened" — open, open completely, open the mind/heart

The same verb used of Jesus opening the disciples' minds to understand Scripture (Luke 24:45). God's initiative precedes and enables human faith.

Translator Notes

  1. Lydia is identified by her trade — porphyropolis ('dealer in purple goods') — indicating she was a businesswoman of means, since purple dye was expensive. Thyatira (in the province of Asia) was famous for its purple dyeing industry. She is a 'worshiper of God' (sebomene ton theon), a God-fearer. The decisive theological note is 'the Lord opened her heart' (ho kyrios dienoixen ten kardian) — her faith is God's work before it is her response.
Acts 16:15

ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα· εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε. καὶ παρεβιάσατο ἡμᾶς.

After she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us.

KJV And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

Notes & Key Terms

Translator Notes

  1. Lydia's household baptism (ho oikos autes) includes servants and dependents — the household conversion pattern of Acts (cf. 10:48, 16:33, 18:8). Her invitation to stay is confident and assertive — parebiastao ('she prevailed upon us, she insisted forcefully') shows a strong personality. Her house becomes the base of the Philippian church (v. 40).
Acts 16:16

Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.

As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much profit by fortune-telling.

KJV And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:

Notes & Key Terms

Translator Notes

  1. The Greek pneuma pythona ('spirit of Python') refers to the prophetic spirit associated with the oracle at Delphi, where the Pythia served as Apollo's mouthpiece. The girl is doubly enslaved — to a demonic spirit and to human owners who exploit her condition for profit. The word ergasian ('profit, gain') reveals the commercial dimension of her bondage.
Acts 16:17

αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα· οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας.

She followed Paul and us, crying out, "These men are servants of the Most High God, who proclaim to you the way of salvation."

KJV The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.

Notes & Key Terms

Translator Notes

  1. The girl's declaration is technically accurate — they are servants of the Most High God proclaiming salvation. But the title 'Most High God' (tou theou tou hypsistou) was used in pagan contexts for Zeus or a supreme deity, potentially confusing the gospel message with syncretistic religion. Demonic testimony, even when factually correct, distorts by association.
Acts 16:18

τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν· παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπ' αὐτῆς. καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.

She kept doing this for many days. Paul, having become greatly annoyed, turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her." And it came out that very hour.

KJV And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

Notes & Key Terms

Translator Notes

  1. Paul tolerates the disruption for 'many days' (epi pollas hemeras) before acting. The verb diaponetheis ('greatly annoyed, deeply troubled') combines frustration with spiritual grief. The exorcism is performed 'in the name of Jesus Christ' — the authority behind the command. The spirit's departure is immediate (aute te hora, 'that very hour').
Acts 16:19

ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν, ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σιλᾶν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας,

But when her owners saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers.

KJV And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,

Notes & Key Terms

Translator Notes

  1. The phrase 'their hope of profit was gone' (exelthen he elpis tes ergasias auton) uses the same verb as the exorcism — the spirit 'went out' and so did their profit. Their grievance is economic, not religious, but they will frame their charges in political terms. The agora ('marketplace') was the civic center where legal proceedings took place.
Acts 16:20

καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν· οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν, Ἰουδαῖοι ὑπάρχοντες,

And when they had brought them to the magistrates, they said, "These men are Jews and they are disturbing our city.

KJV And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,

Notes & Key Terms

Translator Notes

  1. The strategoi ('magistrates') are the duumviri, the two chief officials of a Roman colony. The charge plays on anti-Jewish sentiment: 'These men are Jews' (Ioudaioi hyparchontes) is stated as if it were itself an accusation. The verb ektarassousin ('are disturbing, are throwing into confusion') frames the missionaries as public threats.
Acts 16:21

καὶ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν Ῥωμαίοις οὖσιν.

They are advocating customs that are not lawful for us as Romans to accept or practice."

KJV And teach customs, which are not lawful for us to receive, neither to observe, being Romans.

Notes & Key Terms

Translator Notes

  1. The charge is deliberately vague — 'customs' (ethe) could mean anything. The real issue is the loss of income from the slave girl, but the accusation is framed as a matter of Roman identity ('us as Romans,' Romaiois ousin) versus foreign Jewish practices. Philippi's pride in its Roman colonial status makes this charge effective.
Acts 16:22

καὶ συνεπέστη ὁ ὄχλος κατ' αὐτῶν, καὶ οἱ στρατηγοὶ περιρήξαντες αὐτῶν τὰ ἱμάτια ἐκέλευον ῥαβδίζειν,

The crowd joined in attacking them, and the magistrates tore their garments off them and ordered them to be beaten with rods.

KJV And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.

Notes & Key Terms

Translator Notes

  1. The magistrates tear Paul and Silas's clothing off (perirexantes auton ta himatia) to expose them for beating. The rhabdizein ('beating with rods') was administered by lictors, the magistrates' official attendants who carried fasces (bundles of rods). Paul references being beaten with rods three times in 2 Corinthians 11:25.
Acts 16:23

πολλάς τε ἐπιθέντες αὐτοῖς πληγὰς ἔβαλον εἰς φυλακήν, παραγγείλαντες τῷ δεσμοφύλακι ἀσφαλῶς τηρεῖν αὐτούς·

And when they had inflicted many blows on them, they threw them into prison, ordering the jailer to guard them securely.

KJV And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:

Notes & Key Terms

Translator Notes

  1. The 'many blows' (pollas plegas) indicates a severe beating. The adverb asphalos ('securely, safely') places the jailer under strict orders — failure to hold the prisoners could cost him his life.
Acts 16:24

ὃς παραγγελίαν τοιαύτην λαβὼν ἔβαλεν αὐτοὺς εἰς τὴν ἐσωτέραν φυλακὴν καὶ τοὺς πόδας ἠσφαλίσατο αὐτῶν εἰς τὸ ξύλον.

Having received this order, he put them into the inner prison and fastened their feet in the stocks.

KJV Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

Notes & Key Terms

Translator Notes

  1. The 'inner prison' (ten esoteran phylaken) was the most secure cell, furthest from any exit. The stocks (xylon, literally 'wood') immobilized the prisoners' legs, often in a painfully spread position. The security emphasis — inner cell plus stocks — sets the stage for the dramatic liberation to come.
Acts 16:25

Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σιλᾶς προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι.

About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them.

KJV And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.

Notes & Key Terms

Translator Notes

  1. The combination of praying and singing (prosuchomenoi hymnoun ton theon) at midnight, after severe beating and in stocks, is extraordinary. The verb epeokroonto ('were listening attentively') indicates the other prisoners were captured by what they heard — worship from the depths of suffering.
Acts 16:26

ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ παραχρῆμα αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη.

Suddenly there was a great earthquake, so that the foundations of the prison were shaken. Immediately all the doors were opened and everyone's chains were unfastened.

KJV And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed.

Notes & Key Terms

Translator Notes

  1. The earthquake is comprehensive: foundations shaken, all doors opened, all chains unfastened (panton ta desma anethe). This affects not just Paul and Silas but every prisoner. The supernatural character of the event is evident — earthquakes do not typically unfasten chains and open locked doors simultaneously.
Acts 16:27

ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς, σπασάμενος τὴν μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους.

When the jailer woke and saw that the prison doors were open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped.

KJV And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

Notes & Key Terms

Translator Notes

  1. Roman law held jailers personally responsible for escaped prisoners (cf. Acts 12:19 where guards are executed). The jailer's suicide attempt is a rational response within the Roman honor system — death by his own hand would be more honorable than execution for dereliction of duty.
Acts 16:28

ἐφώνησεν δὲ μεγάλῃ φωνῇ Παῦλος λέγων· μηδὲν πράξῃς σεαυτῷ κακόν, ἅπαντες γάρ ἐσμεν ἐνθάδε.

But Paul cried out in a loud voice, "Do not harm yourself, for we are all here!"

KJV But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.

Notes & Key Terms

Translator Notes

  1. Paul's shout saves the jailer's life. The fact that all prisoners remain (hapantes gar esmen enthade, 'for we are all here') — despite open doors and unfastened chains — adds to the supernatural character of the event. Paul's concern for the jailer's life demonstrates grace in action.
Acts 16:29

αἰτήσας δὲ φῶτα εἰσεπήδησεν, καὶ ἔντρομος γενόμενος προσέπεσεν τῷ Παύλῳ καὶ τῷ Σιλᾷ,

The jailer called for lights and rushed in, and trembling with fear he fell down before Paul and Silas.

KJV Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,

Notes & Key Terms

Translator Notes

  1. The jailer's progression — calling for lights, rushing in (eisepedesn), trembling (entromos), falling down (prosepesen) — vividly narrates his transition from despair to awe. He recognizes that something beyond natural explanation has occurred.
Acts 16:30

καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη· κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ;

Then he brought them out and said, "Sirs, what must I do to be saved?"

KJV And brought them out, and said, Sirs, what must I do to be saved?

Notes & Key Terms

Translator Notes

  1. The jailer's question — ti me dei poiein hina sotho ('what must I do to be saved?') — is one of the most famous questions in the New Testament. The word sotho ('be saved') may carry both physical and spiritual meaning: saved from the earthquake's implications and saved in the deeper sense that the slave girl's spirit had proclaimed (v. 17). The address kyrioi ('sirs, lords') reflects deep respect.
Acts 16:31

οἱ δὲ εἶπαν· πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.

And they said, "Believe in the Lord Jesus, and you will be saved, you and your household."

KJV And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

Notes & Key Terms

Translator Notes

  1. The response is the gospel in its simplest form: believe in the Lord Jesus. The promise extends to 'your household' (ho oikos sou), not that the jailer's faith automatically saves his family, but that the same promise of salvation is available to all in his household who believe (as the next verse clarifies). The SBLGNT reads 'Lord Jesus' without 'Christ.'
Acts 16:32

καὶ ἐλάλησαν αὐτῷ τὸν λόγον τοῦ κυρίου σὺν πᾶσιν τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ.

And they spoke the word of the Lord to him and to all who were in his house.

KJV And they spake unto him the word of the Lord, and to all that were in his house.

Notes & Key Terms

Translator Notes

  1. The gospel is shared with the entire household (pasin tois en te oikia autou) — faith comes through hearing the message. This ensures that the household's subsequent baptism is an informed response, not merely participation in the head of household's decision.
Acts 16:33

καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ἅπαντες παραχρῆμα.

And he took them that same hour of the night and washed their wounds; and he was baptized at once, he and all his family.

KJV And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.

Notes & Key Terms

Translator Notes

  1. The sequence is powerful: the jailer washes Paul's wounds, then is himself washed in baptism. The physical washing of wounds and the spiritual washing of baptism mirror each other. Everything happens 'that same hour of the night' (en ekeine te hora tes nyktos) — the urgency of faith matches the urgency of compassion. The household (hoi autou hapantes, 'all his') is baptized together.
Acts 16:34

ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ θεῷ.

Then he brought them up into his house and set food before them. And he rejoiced along with his entire household that he had believed in God.

KJV And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

Notes & Key Terms

Translator Notes

  1. The chapter's emotional arc — from beating and imprisonment to washing wounds, baptism, shared meals, and rejoicing — captures the transformative power of the gospel in a single night. The word panoikei ('with the whole household') and the verb egalliasato ('rejoiced greatly, exulted') describe household-wide celebration of newfound faith.
Acts 16:35

Ἡμέρας δὲ γενομένης ἀπέστειλαν οἱ στρατηγοὶ τοὺς ῥαβδούχους λέγοντες· ἀπόλυσον τοὺς ἀνθρώπους ἐκείνους.

When it was day, the magistrates sent the lictors, saying, "Release those men."

KJV And when it was day, the magistrates sent the serjeants, saying, Let those men go.

Notes & Key Terms

Translator Notes

  1. The rhabdouchous ('lictors, rod-bearers') were the magistrates' official attendants who had administered the beating. Their return with the release order shows the magistrates considered the matter closed. Why they decided to release Paul and Silas is not stated — perhaps they felt the punishment sufficient, or the earthquake had unsettled them.
Acts 16:36

ἀπήγγειλεν δὲ ὁ δεσμοφύλαξ τοὺς λόγους τούτους πρὸς τὸν Παῦλον, ὅτι ἀπέσταλκαν οἱ στρατηγοὶ ἵνα ἀπολυθῆτε· νῦν οὖν ἐξελθόντες πορεύεσθε ἐν εἰρήνῃ.

The jailer reported these words to Paul, saying, "The magistrates have sent to release you. So come out now and go in peace."

KJV And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.

Notes & Key Terms

Translator Notes

  1. The jailer — now a fellow believer — delivers the good news. The phrase 'go in peace' (poreuesthe en eirene) is a standard Semitic farewell, here spoken by a Roman jailer who has just become a member of the new community.
Acts 16:37

ὁ δὲ Παῦλος ἔφη πρὸς αὐτούς· δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους Ῥωμαίους ὑπάρχοντας, ἔβαλαν εἰς φυλακήν· καὶ νῦν λάθρᾳ ἡμᾶς ἐκβάλλουσιν; οὐ γάρ, ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν.

But Paul said to them, "They have beaten us publicly without a trial, men who are Roman citizens, and threw us into prison. And now do they want to send us away secretly? Certainly not! Let them come themselves and escort us out."

KJV But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.

Notes & Key Terms

Translator Notes

  1. Paul now reveals what the magistrates should have ascertained before the beating: he and Silas are Roman citizens (anthropous Romaious). The Lex Porcia and Lex Valeria prohibited beating a Roman citizen without trial. The violation is threefold: public beating (demosio), without trial (akatakritous), of Roman citizens. Paul demands a public escort to clear their names and protect the fledgling church from further persecution.
Acts 16:38

ἀπήγγειλαν δὲ τοῖς στρατηγοῖς οἱ ῥαβδοῦχοι τὰ ῥήματα ταῦτα. ἐφοβήθησαν δὲ ἀκούσαντες ὅτι Ῥωμαῖοί εἰσιν,

The lictors reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens.

KJV And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.

Notes & Key Terms

Translator Notes

  1. The magistrates' fear (ephobethesan) is well-founded — beating Roman citizens without trial was a serious offense that could result in their removal from office and legal penalties. The tables have turned completely.
Acts 16:39

καὶ ἐλθόντες παρεκάλεσαν αὐτούς, καὶ ἐξαγαγόντες ἠρώτων ἀπελθεῖν ἀπὸ τῆς πόλεως.

So they came and apologized to them, and they brought them out and asked them to leave the city.

KJV And they came and besought them, and brought them out, and desired them to depart out of the city.

Notes & Key Terms

Translator Notes

  1. The verb parekalesan ('appealed to, apologized to, entreated') indicates the magistrates come in a conciliatory posture. The request to leave the city is a face-saving measure — they cannot admit full wrongdoing publicly, but they acknowledge the error by personally escorting the prisoners out.
Acts 16:40

ἐξελθόντες δὲ ἀπὸ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν Λυδίαν, καὶ ἰδόντες παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐξῆλθαν.

So they went out of the prison and visited Lydia. When they had seen the brothers, they encouraged them and departed.

KJV And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.

Notes & Key Terms

Translator Notes

  1. Before leaving Philippi, Paul and Silas visit Lydia's house — the church's meeting place — and encourage the new believers. The 'we' narration pauses here (resuming in 20:5), suggesting Luke may have remained in Philippi to nurture the church. Paul and Silas depart, but the Philippian church will become one of Paul's most beloved communities (Philippians 1:3-8).
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