Act 16:16-40 | RWP | e4.org | A spirit of divination ( πνευμα πυθωνα ). So the correct text with accusative (apparition, a spirit, a python), not the genitive ( πυθωνος ). Hesychius defines it as δαιμονιον μανικον (a spirit of divination). The etymology of the word is unknown. Bengel suggests πυθεσθα from πυνθανομα , to inquire. Python was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called Πυθιος Απολλο and the prophetess at Delphi was termed Pythia. Certainly Luke does not mean to credit Apollo with a real existence ( ). But Plutarch (A.D. 50-100) says that the term πυθωνες was applied to ventriloquists ( εγγαστριμυθο ). In the LXX those with familiar spirits are called by this word ventriloquists ( ; , , including the witch of Endor ). It is possible that this slave girl had this gift of prophecy "by soothsaying" ( μαντευομενη ). Present middle participle of μαντευομα , old heathen word (in contrast with προφητευω ) for acting the seer ( μαντις ) and this kin to μαινομα , to be mad, like the howling dervishes of later times. This is the so-called instrumental use of the circumstantial participles. Brought ( παρειχεν ). Imperfect active of παρεχω , a steady source of income. Much gain ( εργασιαν πολλην ). Work, business, from εργαζομα , to work. Her masters ( τοις κυριοις αυτης ). Dative case. Joint owners of this poor slave girl who were exploiting her calamity, whatever it was, for selfish gain, just as men and women today exploit girls and women in the "white slave" trade. As a fortune-teller she was a valuable asset for all the credulous dupes of the community. Simon Magus in Samaria and Elymas Barjesus in Cyprus had won power and wealth as soothsayers.

‏ Acts 16:16-40

A spirit of divination ( πνευμα πυθωνα ). So the correct text with accusative (apparition, a spirit, a python), not the genitive ( πυθωνος ). Hesychius defines it as δαιμονιον μανικον (a spirit of divination). The etymology of the word is unknown. Bengel suggests πυθεσθα from πυνθανομα, to inquire. Python was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called Πυθιος Απολλο and the prophetess at Delphi was termed Pythia. Certainly Luke does not mean to credit Apollo with a real existence (1Co 8:4). But Plutarch (A.D. 50-100) says that the term πυθωνες was applied to ventriloquists ( εγγαστριμυθο ). In the LXX those with familiar spirits are called by this word ventriloquists (Le 19:31; 20:6, 27, including the witch of Endor 1Sa 28:7). It is possible that this slave girl had this gift of prophecy "by soothsaying" ( μαντευομενη ). Present middle participle of μαντευομα, old heathen word (in contrast with προφητευω ) for acting the seer ( μαντις ) and this kin to μαινομα, to be mad, like the howling dervishes of later times. This is the so-called instrumental use of the circumstantial participles.

Brought ( παρειχεν ). Imperfect active of παρεχω, a steady source of income.

Much gain ( εργασιαν πολλην ). Work, business, from εργαζομα, to work.

Her masters ( τοις κυριοις αυτης ). Dative case. Joint owners of this poor slave girl who were exploiting her calamity, whatever it was, for selfish gain, just as men and women today exploit girls and women in the "white slave" trade. As a fortune-teller she was a valuable asset for all the credulous dupes of the community. Simon Magus in Samaria and Elymas Barjesus in Cyprus had won power and wealth as soothsayers.

The Most High God ( του θεου του υψιστου ). Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as "son of the Most High God" (Lu 8:28. Cf; also Mr 1:24; 3:11; Mt 8:29; Lu 4:41, etc.). She may have heard Paul preach about Jesus as the way of salvation.

The way of salvation ( οδον σωτηριας ). A way of salvation, strictly speaking (no article). There were many "ways of salvation" offered to men then as now.

She did ( εποιε ). Imperfect active, kept it up for many days. The strange conduct gave Paul and the rest an unpleasant prominence in the community.

Being sore troubled ( διαπονηθεις ). First aorist passive of διαπονεω, old verb, to work laboriously, then in passive to be "worked up," displeased, worn out. In the N.T. only here and 4:2 which see (there of the Sadducees about Peter's preaching). Paul was grieved, annoyed, indignant. He wanted no testimony from a source like this any more than he did the homage of the people of Lystra (14:14).

That very hour ( αυτη τη ωρα ). Locative case of time and familiar Lukan idiom in his Gospel, "at the hour itself." The cure was instantaneous. Paul, like Jesus, distinguished between the demon and the individual.

Was gone ( εξηλθεν ). Was gone out of the slave girl, second aorist active indicative of εξερχομα. "The two most important social revolutions worked by Christianity have been the elevation of woman and the abolition of slavery" (Furneaux). Both are illustrated here (Lydia and this slave girl). "The most sensitive part of 'civilized' man is the pocket" (Ramsay).

Laid hold on ( επιλαβομενο ). Second aorist middle participle of επιλαμβανω as in 9:27; 17:19, but here with hostile intent.

Dragged ( ειλκυσαν ). First aorist active indicative of ελκυω, late form of the old verb ελκω (also in Jas 2:6) to draw as a sword, and then to drag one forcibly as here and 21:30. It is also used of spiritual drawing as by Jesus in Joh 12:32. Here it is by violence.

Into the marketplace ( εις την αγοραν ). Into the Roman forum near which would be the courts of law as in our courthouse square, as in 17:17. Marketing went on also (Mr 7:4), when the crowds collect (Mr 6:56), from αγειρω, to collect or gather.

Unto the rulers ( επ τους αρχοντας ). General Greek term for "the magistrates."

Unto the magistrates ( τοις στρατηγοις ). Greek term ( στρατοσ, αγω ) for leader of an army or general. But in civic life a governor. The technical name for the magistrates in a Roman colony was duumviri or duumvirs, answering to consuls in Rome. Στρατηγο here is the Greek rendering of the Latin praetores (praetors), a term which they preferred out of pride to the term duumviri. Since they represented consuls, the praetors or duumvirs were accompanied by lictors bearing rods (verse 35).

These men ( ουτο ο ανθρωπο ). Contemptuous use.

Being Jews ( Ιουδαιο υπαρχοντες ). The people of Philippi, unlike those in Antioch (11:26), did not recognize any distinction between Jews and Christians. These four men were Jews. This appeal to race prejudice would be especially pertinent then because of the recent decree of Claudius expelling Jews from Rome (18:2). It was about A.D. 49 or 50 that Paul is in Philippi. The hatred of the Jews by the Romans is known otherwise (Cicero, Pro Flacco, XXVIII; Juvenal, XIV. 96-106).

Do exceedingly trouble ( εκταρασσουσιν ). Late compound (effective use of εκ in composition) and only here in the N.T.

Customs which it is not lawful for us to receive, or to observe, being Romans ( εθη α ουκ εστιν ημιν παραδεχεσθα ουδε ποιειν Ρωμαιοις ουσιν ). Note the sharp contrast between "being Jews" in verse 20 and "being Romans" here. This pose of patriotism is all sound and fury. It is love of money that moves these "masters" far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a religio licita in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (18:15), but only if a breach of the peace was made ( εκταρασσουσιν ημων την πολιν ) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of "unlawful customs" by the masters who are silent about their real ground of grievance against Paul and Silas. Εθος (kin to ηθος, 1Co 15:33) is from εθω, to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety.

Rose up together ( συνεπεστη ). Second aorist (ingressive) active of the double compound συνεφιστημ, intransitive, old verb, but only here in the N.T. (cf. κατεπεστησαν in 18:12). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment.

Rent their garments off them ( περιρηξαντες αυτων τα ιματια ). First aorist active participle of περιρηγνυμ, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments ( ιματια ), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. 4:38 the active voice is used as here of stripping off the garments of others. Paul in 1Th 2:2 refers to the shameful treatment received in Philippi, "insulted" ( υβρισθεντας ). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling).

Commanded ( εκελευον ). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged."

To beat them with rods ( ραβδιζειν ). Present active infinitive of ραβδιζω, old verb, but in the N.T.=virgis caedere only here and 2Co 11:25 where Paul alludes to this incident and two others not given by Luke ( τρις εραβδισθην ). He came near getting another in Jerusalem (Ac 22:25). Why did not Paul say here that he was a Roman citizen as he does later (verse 37) and in Jerusalem (22:26f.)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.

When they had laid ( επιθεντες ). Second aorist (constative) active participle of επιτιθημ, to place upon.

Many stripes ( πολλας πληγας ). The Jewish law was forty stripes save one (2Co 11:24). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: "Missique lictores ad sumendum supplicium, nudatos virgis caedunt." On πληγας (from πλησσω, to strike a blow) see on Lu 10:30; 12:47f.

The jailor ( τω δεσμοφυλακ ). Late word ( δεσμοσ, φυλαξ, keeper of bonds), in the N.T. only here (verses 23, 27, 36). The LXX has the word αρχιδεσμοφυλαξ (Ge 39:21-23). Chrysostom calls this jailor Stephanus, he was of Achaia (1Co 16:15).

To keep safely ( ασφαλως τηρειν ). Present active infinitive, to keep on keeping safely, perhaps "as dangerous political prisoners" (Rackham). He had some rank and was not a mere turnkey.

Into the inner prison ( εις την εσωτεραν φυλακην ). The comparative form from the adverb εσω (within), Ionic and old Attic for εισω. In the LXX, but in the N.T. only here and Heb 6:19. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D.

Made their feet fast ( τους ποδας ησφαλισατο αυτων ). First aorist (effective) middle of ασφαλιζω, from ασφαλης (safe), common verb in late Greek, in the N.T. only here and Mt 24:64ff. The inner prison was safe enough without this refinement of cruelty.

In the stocks ( εις το ξυλον ). Ξυλον, from ξυω, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Ac 5:30; 10:39; 13:29; Ga 3:13; 1Pe 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, ξυλοπεδη, Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Ξυλον is also used in the N.T. for stick or staff (Mt 26:47) and even a tree (Lu 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo est (Nothing the limb feels in the stocks when the mind is in heaven).

About midnight ( κατα δε μεσονυκτιον ). Middle of the night, old adjective seen already in Mr 13:35; Lu 11:5 which see.

Were praying and singing ( προσευχομενο υμνουν ). Present middle participle and imperfect active indicative: Praying they were singing (simultaneously, blending together petition and praise). Hυμνεω is an old verb from υμνος (cf. Isa 12:4; Da 3:23). Paul and Silas probably used portions of the Psalms (cf. Lu 1:39f.,67f.; 2:28f.) with occasional original outbursts of praise.

Were listening to them ( επηκροωντο αυτων ). Imperfect middle of επακροαομα. Rare verb to listen with pleasure as to a recitation or music (Page). It was a new experience for the prisoners and wondrously attractive entertainment to them.

Earthquake ( σεισμος ). Old word from σειω, to shake. Luke regarded it as an answer to prayer as in 4:31. He and Timothy were not in prison.

So that the foundations of the prison house were shaken ( ωστε σαλευθηνα τα θεμελια του δεσμωτηριου ). Regular construction of the first aorist passive infinitive and the accusative of general reference with ωστε for actual result just like the indicative. This old word for prison house already in Mt 11:2; Ac 5:21, 23 which see. Θεμελια is neuter plural of the adjective θεμελιος, from θεμα (thing laid down from τιθημ ). So already in Lu 6:48; 14:29. If the prison was excavated from rocks in the hillside, as was often the case, the earthquake would easily have slipped the bars of the doors loose and the chains would have fallen out of the walls.

Were opened ( ηνεωιχθησαν ). First aorist passive indicative of ανοιγω (or -νυμ ) with triple augment ( η, ε, ω ), while there is no augment in ανεθη (first aorist passive indicative of ανιημ, were loosed), old verb, but in the N.T. only here and 27:40; Eph 6:9; Heb 13:5.

Being roused out of sleep ( εξυπνος γενομενος ). Becoming εξυπνος (rare word, only here in N.T., in LXX and Josephus). An earthquake like that would wake up any one.

Open ( ανεωιγμενος ). Perfect passive participle with double reduplication in predicate position, standing open.

Drew his sword ( σπασαμενος την μαχαιραν ). First aorist middle participle of σπαω, to draw, as in Mr 14:47, drawing his own sword himself. Our word spasm from this old word.

Was about ( ημελλεν ). Imperfect active of μελλω with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese harikari.

Had escaped ( εκπεφευγενα ). Second perfect active infinitive of εκφευγω, old verb with perfective force of εκ, to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after νομιζων. Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (12:19; 27:42).

Do thyself no harm ( μηδεν πραξηις σεαυτω κακον ). The usual construction ( μη and the aorist subjunctive) for a prohibition not to

begin to do a thing. The older Greek would probably have used ποιησηις here. The later Greek does not always preserve the old distinction between ποιεω, to do a thing, and πρασσω, to practice, though πρασσετε keeps it in Php 4:9 and ποιεω is rightly used in Lu 3:10-14. As a matter of fact πρασσω does not occur in Matthew or in Mark, only twice in John, six times in Luke's Gospel, thirteen in Acts, and elsewhere by Paul.

Sprang in ( εισεπηδησεν ). First aorist active of εισπηδαω, old verb, but here only in the N.T. Cf. εκπηδαω in 14:14. The jailor was at the outer door and he wanted lights to see what was inside in the inner prison.

Trembling for fear ( εντρομος γενομενος ). "Becoming terrified." The adjective εντρομος (in terror) occurs in N.T. only here and 7:32; Heb 12:21.

Fell down ( προσεπεσεν ). Second aorist active indicative of προσπιπτω, old verb. An act of worship as Cornelius before Peter (10:25), when προσεκυνησεν is used.

Brought them out ( προγαγων αυτους εξω ). Second aorist active participle of προαγω, to lead forward. He left the other prisoners inside, feeling that he had to deal with these men whom he had evidently heard preach or had heard of their message as servants of the Most High God as the slave girl called them. There may have been superstition behind his fear, but there was evident sincerity.

To be saved ( ινα σωθω ). Final clause with ινα and first aorist passive subjunctive. What did he mean by "saved"? Certainly more than escape from peril about the prisoners or because of the earthquake, though these had their influences on him. Cf. way of salvation in verse 17.

Believe on the Lord Jesus ( Πιστευσον επ τον κυριον Ιησουν ). This is what Peter told Cornelius (10:43). This is the heart of the matter for both the jailor and his house.

They spake the word of God ( ελαλησαν τον λογον του θεου ). So Paul and Silas gave fuller exposition of the way of life to the jailor "with all that were in his house." It was a remarkable service with keenest attention and interest, the jailor with his warden, slaves, and family.

Washed their stripes ( ελουσεν απο των πληγων ). Deissmann (Bible Studies, p. 227) cites an inscription of Pergamum with this very construction of απο and the ablative, to wash off, though it is an old verb. This first aorist active indicative of λουω, to bathe, succinctly shows what the jailor did to remove the stains left by the rods of the lictors (verse 22). Νιπτω was used for washing parts of the body.

And was baptized, he and all his, immediately ( κα εβαπτισθη αυτος κα ο αυτου απαντες παραχρημα ). The verb is in the singular agreeing with αυτος, but it is to be supplied with ο αυτου, and it was done at once.

He brought them up ( αναγαγων ). Second aorist active participle of αναγω. It looks as if his house was above the prison. The baptism apparently took place in the pool or tank in which he bathed Paul and Silas (De Wette) or the rectangular basin (impluvium) in the court for receiving the rain or even in a swimming pool or bath ( κολυμβηθρα ) found within the walls of the prison (Kuinoel). Meyer: "Perhaps the water was in the court of the house; and the baptism was that of immersion, which formed an essential part of the symbolism of the act."

Set meat ( παρεθηκεν τραπεζαν ). Set a "table" before them with food on it. They had probably had no food for a day.

With all his house ( πανοικε ). Adverb, once in Plato, though usually πανοικια. In LXX, but here alone in the N.T. It is in an amphibolous position and can be taken either with "rejoiced" ( ηγαλλιασατο ) or "having believed" ( πεπιστευκως, perfect active participle, permanent belief), coming between them. The whole household (family, warden, slaves) heard the word of God, believed in the Lord Jesus, made confession, were baptized, and rejoiced. Furneaux considers the haste in baptism here "precipitate" as in the baptism of the eunuch. But why delay?

The serjeants ( τους ραβδουχους ). Fasces-bearers, regular Greek word ( ραβδοσ, εχω ) for Latin lictores though Cicero says that they should carry baculi, not fasces. Was this message because of the earthquake, the influence of Lydia, or a belated sense of justice on the part of the magistrates (praetors)? Perhaps a bit of all three may be true. The Codex Bezae expressly says that the magistrates "assembled together in the market place and recollecting the earthquake that had happened they were afraid."

Now therefore ( νυν ουν ). Note both particles (time and inference). It was a simple matter to the jailor and he was full of glee over this happy outcome.

Unto them ( προς αυτους ). The lictors by the jailor. The reply of Paul is a marvel of brevity and energy, almost every word has a separate indictment showing the utter illegality of the whole proceeding.

They have beaten us ( δειραντες ημας ). First aorist active participle of δερω, old verb to flay, to skin, to smite. The Lex Valeria B.C. 509 and the Lex Poscia B.C. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, "To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide." Claudius had "deprived the city of Rhodes of its freedom for having crucified some citizen of Rome" (Rackham).

Publicly ( δημοσια ). This added insult to injury. Common adverb ( οδω ) supplied with adjective, associative instrumental case, opposed to ιδια or κατ' οικους, Ac 20:20)

Uncondemned ( ακατακριτους ). This same verbal adjective from κατα-κρινω with α privative is used by Paul in 22:25 and nowhere else in the N.T. Rare in late Greek like ακαταγνωστος, but in late Koine (papyri, inscriptions). The meaning is clearly "without being tried." Paul and Silas were not given a chance to make a defence. They were sentenced unheard (25:16). Even slaves in Roman law had a right to be heard.

Men that are Romans ( ανθρωπους Ρομαιους υπαρχοντας ). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in Ac 22:27. Paul's claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship.

Have cast us into prison ( εβαλαν εις φυλακην ). Second aorist active indicative of βαλλω, old verb, with first aorist ending as often in the Koine ( -αν, not -ον ). This was the climax, treating them as criminals.

And now privily ( κα νυν λαθρα ). Paul balances their recent conduct with the former.

Nay verily, but ( ου γαρ, αλλα ). No indeed! It is the use of γαρ so common in answers ( γε+αρα ) as in Mt 27:23. Αλλα gives the sharp alternative.

Themselves ( αυτο ). As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out ( εξαγαγετωσαν, third person plural second aorist active imperative of εξαγω ). It was a bitter pill to the proud praetors.

They feared ( εφοβηθησαν ). This is the explanation. They became frightened for their own lives when they saw what they had done to Roman citizens.

They asked ( ηρωτων ). Imperfect active of ερωταω. They kept on begging them to leave for fear of further trouble. The colonists in Philippi would turn against the praetors if they learned the facts, proud as they were of being citizens. This verb in the Koine is often used as here to make a request and not just to ask a question.

Into the house of Lydia ( προς την Λυδιαν ). No word in the Greek for "house," but it means the house of Lydia. Note "the brethren" here, not merely Luke and Timothy, but other brethren now converted besides those in the house of the jailor. The four missionaries were guests of Lydia (verse 15) and probably the church now met in her home.

They departed ( εξηλθαν ). Paul and Silas, but not Luke and Timothy. Note "they" here, not "we." Note also the -αν ending instead of -ον as above. The movements of Timothy are not perfectly clear till he reappears at Beroea (17:15). It seems unlikely that he came to Thessalonica with Paul and Silas since only Paul and Silas obtained security there (17:9) and were sent on to Beroea (17:10). Probably Timothy was sent to Thessalonica from Philippi with gifts of which Paul spoke later (Php 4:15f.). Then he followed Paul and Silas to Beroea.