Acts 16:22

Acts 16:22 in Multiple Translations

Berean Standard Bible BSB

The crowd joined in the attack against Paul and Silas, and the magistrates ordered that they be stripped and beaten with rods.

King James Version KJV

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

American Standard Version ASV

And the multitude rose up together against them: and the magistrates rent their garments off them, and commanded to beat them with rods.

Bible in Basic English BBE

And the people made an attack on them all together: and the authorities took their clothing off them, and gave orders for them to be whipped.

Free Bible Version FBV

The crowd joined together in an attack on them. The magistrates tore off Paul and Silas' clothes, and ordered them beaten with rods.

Geneva Bible 1599 GNV

The people also rose vp together against them, and the gouernours rent their clothes, and commanded them to be beaten with roddes.

Young's Literal Translation YLT

And the multitude rose up together against them, and the magistrates having torn their garments from them, were commanding to beat [them] with rods,

World English Bible WEB

The multitude rose up together against them and the magistrates tore their clothes from them, then commanded them to be beaten with rods.

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

And the people ran together against them; and the magistrates rending off their clothes, commanded them to be beaten with rods.

Translation for Translators T4T

Many of the crowd joined those who were accusing Paul and Silas, and started beating them. Then the Roman authorities commanded soldiers to tear the shirts off Paul and Silas and to beat them with rods/sticks.

Plain English Version PEV

A lot of other people there joined that woman’s bosses and started blaming Paul and Silas. Then the judges told their soldiers, “Rip the shirts off Paul and Silas, and hit them with sticks.”

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Berean Amplified Bible — Acts 16:22

BAB

Word Study

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Acts 16:22 Interlinear (Deep Study)

BIB

GRK και συνεπεστη ο οχλος κατ αυτων και οι στρατηγοι περιρρηξαντες αυτων τα ιματια εκελευον ραβδιζειν

και kai G2532 and Conj

συνεπεστη sunephistēmi G4911 to attack Verb-2AAI-3S

ο ho G3588 the/this/who Art-NSM

οχλος ochlos G3793 crowd Noun-NSM

κατ kata G2596 according to Prep

αυτων autos G846 it/s/he Pron-GPM

και kai G2532 and Conj

οι ho G3588 the/this/who Art-NPM

στρατηγοι stratēgos G4755 officer/magistrate Noun-NPM

περιρρηξαντες perirrēgnumi G4048 to strip off Verb-AAP-NPM

αυτων autos G846 it/s/he Pron-GPM

τα ho G3588 the/this/who Art-APN

ιματια himation G2440 clothing Noun-APN

εκελευον keleuō G2753 to order Verb-IAI-3P

ραβδιζειν rhabdizō G4463 to beat with a rod Verb-PAN

Greek Word Study

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Greek Word Reference — Acts 16:22

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

συνεπεστη sunephistēmi G4911 "to attack" Verb-2AAI-3S

To attack or resist together, like a group of people standing up against someone, as in Acts 16:22. It means to join forces and fight back. This word is about united opposition.

Definition: συν-εφ-ίστημι to place over. Pass., __1. to stand over (Thuc.). __2. to rise together: before κατά, with genitive of person(s) (against), Act.16:22.† (AS)

Usage: Occurs in 1 NT verses. KJV: rise up together See also: Acts 16:22.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οχλος ochlos G3793 "crowd" Noun-NSM

A crowd is a large group of people, like in Matthew 5:1 where Jesus taught the crowd. It can also refer to a riot or a class of people.

Definition: ὄχλος, -ου, ὁ, [in LXX for הָמוֹן (chiefly in Da TH), קָהָל ,חַיִל, etc. ;] __1. a moving crowd or multitude of persons, a throng: Mat.9:23, Mrk.2:4, Luk.5:1, Jhn.5:13, al.; pl., Mat.5:1, Mrk.10:1, Luk.3:7, and freq.; ὄ. ἱκανός, Mrk.10:46, al.; τοσοῦτος, Mat.15:33; οὐ μετ᾽ ὄχλου, Act.24:18; ἄτερ ὄχλου, Luk.22:6; πᾶς ὁ ὄ., Mat.13:2, Mrk.2:13, al.; ὄ. πολύς, Mat.20:29, Mrk.5:21, al.; ὁ πολὺς ὄ. (ὄ. π.), the populace, the common people, Mrk.12:37 (Swete, in l.; Field, Notes, 37), Jhn.12:9 (Westc, in l.). __2. (As also cl., opposite to δῆμος, which see, and cf. Tr., Syn., §xcviii), the populace, the common people (cf. ὁ πολὺς ὄ., supr.), Mat.14:5 21:26, Mrk.12:12, Jhn.7:12b; so with contempt (cl.), Jhn.7:49. In a more general sense, a multitude: with genitive, ὀνομάτων (see: ὀ.), Act.1:15; μαθητῶν, Luk.6:17, al. (AS)

Usage: Occurs in 169 NT verses. KJV: company, multitude, number (of people), people, press See also: Acts 1:15; Mark 3:9; Revelation 7:9.

κατ kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

στρατηγοι stratēgos G4755 "officer/magistrate" Noun-NPM

This word refers to a high-ranking officer or leader, like a general or a governor, as seen in Acts 16:20 and 22. It can also refer to the captain of the Temple guard in Acts 4:1 and 5:24. This person is in charge and makes important decisions.

Definition: στρατηγός, -οῦ, ὁ (στραός, ἄγω), [in LXX chiefly for סָגָן (always in pl.), שַׂר ;] __1. a military commander, a general (Hdt., al.). __2. A civic commander, a governor, magistrate (Hdt., Xen., al.): Act.16:20, 22 16:35-36, 38. __3. The commander of the Levitical guard of the Temple, ὁ σ. τ. ἱεροῦ (EV, captain of the Temple): Act.4:1 5:24, 26; pl., Luk.22:4, 52.† SYN.: ἄρχων (cf. EGT on Act.16:20; Ramsay, St. Paul, 217). (AS)

Usage: Occurs in 10 NT verses. KJV: captain, magistrate See also: Acts 4:1; Acts 16:35; Luke 22:52.

περιρρηξαντες perirrēgnumi G4048 "to strip off" Verb-AAP-NPM

To completely strip or tear something away, like clothes, as in Acts 16:22.

Definition: περι-ρήγνυμι (Rec. -ρρ-, see supr.) [in LXX: 2Ma.4:38 * ;] to break or tear off all around: frequently of garments, τ. ἰμάτια, Act.16:22.† (AS)

Usage: Occurs in 1 NT verses. KJV: rend off See also: Acts 16:22.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιματια himation G2440 "clothing" Noun-APN

Clothing refers to the clothes we wear. In the Bible, it can be an outer garment like a cloak or mantle, as seen in Matthew 9:16 and 20-21. It's what we put on our bodies.

Definition: ἱμάτιον, -ου, τό (dim, of εἷμα, a garment), [in LXX chiefly for בֶּגֶד also for שִׂמְלָה, שַׂלְמָה, etc. ;] a garment, but in usage always (exc. in p1., see infr.) of an outer garment, a mantle, cloak (thrown over the χιτών; see Rutherford, NPhr., 22; DCG, i, 499a): Mat.9:16, 20-21 Mrk.2:21 5:27-28, 30 Jhn.19:2, Act.12:8, al.; opposite to χιτών, Mat.5:40, Luk.6:29, Act.9:39; pl., garments, clothes (i.e. the cloak and the tunic), Mat.17:2 26:65 27:31, 35, Mrk.5:30 15:20, 24, Jhn.19:23-24, Jas.5:2, al (AS)

Usage: Occurs in 59 NT verses. KJV: apparel, cloke, clothes, garment, raiment, robe, vesture See also: 1 Peter 3:3; Mark 5:30; Hebrews 1:11.

εκελευον keleuō G2753 "to order" Verb-IAI-3P

To order means to give a command or instruction, like when Jesus told his disciples to do something in Matthew 14:19.

Definition: κελεύω [in LXX: I Est.9:53, Tob.8:18, al., and frequently in 1-4Mac ;] to urge on, bid by word of mouth, order, command (mostly of one in authority): with accusative and inf. aor., Mat.14:19, 28 18:25 27:64, Luk.18:40, Act.4:15 5:34 8:38 22:30 23:10 25:6, 17; with ellipse of accusative, Mat.8:18 14:9 27:58, Act.12:19 21:33; with accusative and inf. Pres., Act.21:34 22:24 23:3, 35 25:21 27:43; with ellipse of accusative, Act.16:22; ptcp. aor., Act.25:23.† SYN.: see: ἐντέλλω (AS)

Usage: Occurs in 26 NT verses. KJV: bid, (at, give) command(-ment) See also: Acts 4:15; Acts 25:17; Matthew 27:64.

ραβδιζειν rhabdizō G4463 "to beat with a rod" Verb-PAN

To beat with a rod means to strike someone with a stick, often as a form of punishment. This is seen in Acts 16:22 and 2 Corinthians 11:25, where the apostle Paul is beaten with rods.

Definition: ῥαβδίζω (ῥάβδος), [in LXX: Jdg.6:11 Rut.2:17 (חָבַט) * ;] to beat with a rod: Act.16:22, 2Co.11:25.† (AS)

Usage: Occurs in 2 NT verses. KJV: beat (with rods) See also: 2 Corinthians 11:25; Acts 16:22.

Study Notes — Acts 16:22

Show Verse Quote Highlights

Context
Cross References
Acts 16:22 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 16:22
Jamieson-Fausset-Brown on Acts 16:22
Matthew Poole's Commentary on Acts 16:22
Trapp's Commentary on Acts 16:22
Ellicott's Commentary on Acts 16:22
Adam Clarke's Commentary on Acts 16:22
Cambridge Bible on Acts 16:22
Barnes' Notes on Acts 16:22
Whedon's Commentary on Acts 16:22
Sermons on Acts 16:22

Context — Paul and Silas Imprisoned

20They brought them to the magistrates and said, “These men are Jews and are throwing our city into turmoil 21by promoting customs that are unlawful for us Romans to adopt or practice.”

22The crowd joined in the attack against Paul and Silas, and the magistrates ordered that they be stripped and beaten with rods.

23And after striking them with many blows, they threw them into prison and ordered the jailer to guard them securely. 24On receiving this order, he placed them in the inner cell and fastened their feet in the stocks.

Cross References

	Reference	Text (BSB)
1	1 Thessalonians 2:2	As you are aware, we had already endured suffering and shameful treatment in Philippi. But in the face of strong opposition, we were bold in our God to speak to you the gospel of God.
2	2 Corinthians 6:5	in beatings, imprisonments, and riots; in labor, sleepless nights, and hunger;
3	2 Corinthians 11:23–25	Are they servants of Christ? I am speaking like I am out of my mind, but I am so much more: in harder labor, in more imprisonments, in worse beatings, in frequent danger of death. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked. I spent a night and a day in the open sea.
4	Hebrews 11:36	Still others endured mocking and flogging, and even chains and imprisonment.
5	Acts 22:22–26	The crowd listened to Paul until he made this statement. Then they lifted up their voices and shouted, “Rid the earth of him! He is not fit to live!” As they were shouting and throwing off their cloaks and tossing dust into the air, the commander ordered that Paul be brought into the barracks. He directed that Paul be flogged and interrogated to determine the reason for this outcry against him. But as they stretched him out to strap him down, Paul said to the centurion standing there, “Is it lawful for you to flog a Roman citizen without a trial?” On hearing this, the centurion went and reported it to the commander. “What are you going to do?” he said. “This man is a Roman citizen.”
6	Acts 16:37	But Paul said to the officers, “They beat us publicly without a trial and threw us into prison, even though we are Roman citizens. And now do they want to send us away secretly? Absolutely not! Let them come themselves and escort us out!”
7	Acts 17:5	The Jews, however, became jealous. So they brought in some troublemakers from the marketplace, formed a mob, and sent the city into an uproar. They raided Jason’s house in search of Paul and Silas, hoping to bring them out to the people.
8	1 Peter 2:24	He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.”
9	Matthew 27:26	So Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.
10	Matthew 10:17	But beware of men; for they will hand you over to their councils and flog you in their synagogues.

Acts 16:22 Summary

In Acts 16:22, the crowd and magistrates attacked Paul and Silas because they thought they were promoting unlawful customs. This event shows how quickly people can turn against those who are sharing the gospel, just like what happened to Jesus in Matthew 27:22-23. Despite the violence and persecution they faced, Paul and Silas trusted in God's sovereignty, as seen in Romans 8:28, and continued to share the gospel, as seen in the subsequent events in Acts 16:23-24. This verse reminds us that following Jesus can be costly, but with faith and courage, we can endure persecution and trust in God's plan, as seen in Psalm 23:4.

Frequently Asked Questions

Why did the crowd and magistrates attack Paul and Silas?

The crowd and magistrates attacked Paul and Silas because they believed they were promoting unlawful customs, as stated in Acts 16:21, and this led to a violent reaction against them, similar to the persecution faced by Jesus in Matthew 27:22-23.

What was the significance of being stripped and beaten with rods?

Being stripped and beaten with rods was a humiliating and painful form of punishment, as seen in Acts 16:22, and it reflects the harsh treatment of those who were perceived as a threat to the social order, much like the beating of Jesus in Matthew 27:26.

How did the actions of the crowd and magistrates relate to the Roman law?

The actions of the crowd and magistrates in Acts 16:22 were likely motivated by a desire to maintain public order and uphold Roman law, as stated in Acts 16:21, which prohibited the adoption of certain customs, but their violent reaction was not necessarily justified by the law, as seen in the similar case of Jesus in John 18:31.

What can we learn from the response of Paul and Silas to this persecution?

Although Acts 16:22 does not directly state the response of Paul and Silas, we can infer from the subsequent events in Acts 16:23-24 that they endured the persecution with faith and courage, trusting in God's sovereignty, as seen in Romans 8:28 and Psalm 23:4.

Reflection Questions

How would I respond if I faced similar persecution for my faith, and what can I learn from the examples of Paul and Silas in Acts 16:22-24?
What are some ways that I can stand up for my faith in the face of opposition, as seen in the courageous actions of Paul and Silas in Acts 16:22-24?
How can I trust in God's sovereignty, as seen in Romans 8:28, when I face difficult circumstances, like Paul and Silas in Acts 16:22-24?
What can I learn from the example of Paul and Silas about the importance of enduring suffering for the sake of the gospel, as seen in Acts 16:22-24 and 2 Timothy 2:12?

Gill's Exposition on Acts 16:22

And the multitude rose up together against them,.... The crowd of people that were gathered together in the court on this occasion; being no doubt spirited up by the proprietors of the maid, out of

Jamieson-Fausset-Brown on Acts 16:22

And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. And the multitude rose up together against them. So Acts 19:28; Acts 19:34; Acts 21:30; Luke 23:18.

Matthew Poole's Commentary on Acts 16:22

The multitude; generality and unanimity alone cannot authorize opinions or practices. Rent off their clothes; Paul’ s and Silas’ s clothes, to disgrace them the more, or in order unto their being scourged; though some think that the magistrates rent their own clolhes, in detestation of the pretended blasphemy which was laid to Paul’ s charge, as the high priest did, .

Trapp's Commentary on Acts 16:22

22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. Ver. 22. Rent off their clothes] i.e. the apostles’ clothes. And commanded to beat them] What? before they had examined the matter? This was preposterous justice; like that of those that in the morning hang the offender, and sit upon him in the afternoon; or those spoken of by Aeneas Sylvius (cap. 20, Europ.), that hang up such as are suspected of theft, and three days after judge of the suspicion. Whereas, on the contrary, a judge is to retain the decency and gravity of the law, which is never angry with any man. Lex non irascitur, sed constituit. Alexander in his anger slew those friends of his, whom afterwards he would have revived again with his own life blood.

Ellicott's Commentary on Acts 16:22

(22) Commanded to beat them.—The Greek verb gives the special Roman form of punishment, that of being beaten with the rods of the lictors. This, therefore, takes its place as one of the three instances to which St. Paul refers in 2 Corinthians 11:25. The question naturally occurs, why he did not, on these occasions, claim, as he did afterwards at Jerusalem (Acts 22:25), the privileges of a Roman citizen. Some have supposed that the violence of the mob rendered it impossible for his claim to be heard. Others have even questioned the truthfulness of his claim. A more natural supposition is that he would not assert in this instance a right which would only have secured exemption for himself, and left his companion to suffer the ignominious penalty of the law, and that by putting the strategi in the wrong, he sought to secure for his disciples afterwards a more tolerant treatment. As far as the first part of this hypothesis is concerned, it may, perhaps, be accepted (see, however, Note on Acts 16:37); but such of the Philippian disciples as belonged to the colonia, were already protected from outrages of this kind as Roman citizens. Others, however, of the freed-men class, were still liable to them.

Adam Clarke's Commentary on Acts 16:22

Verse 22. The multitude rose up together] There was a general outcry against them; and the magistrates tore off their clothes, and delivered them to the mob, commanding the lictors, or beadles, to beat them with rods, ραβδιζειν. This was the Roman custom of treating criminals, as Grotius has well remarked.

Cambridge Bible on Acts 16:22

22. the multitude rose up together] i.e. together with the aggrieved proprietors of the damsel.the magistrates rent off their clothes] i.e. the clothes of Paul and Silas, as is clear from the Greek verb, but not so evident from the A.V. Better, “rent their clothes off them.” (So R. V. only changing clothes into garments.)and commanded to beat them] The Greek signifies “to beat them with rods,” which was the office of the Roman lictor, who carried rods for the purpose when attending on the magistrates. The use of this special word is an indication that St Luke was aware of the particular kind of beating, and perhaps beheld the infliction. This is one of the occasions, no doubt, to which St Paul alludes (2 Corinthians 11:25), “Thrice was I beaten with rods.”

Barnes' Notes on Acts 16:22

And the multitude ... - It is evident that this was done in a popular tumult, and without even the form of law.

Whedon's Commentary on Acts 16:22

22. Multitude… magistrates—These Philippians would be no true Romans, their illustrious colonia would be no true miniature of the eternal city, if all the blood in their veins was not now in a

Sermons on Acts 16:22

	Sermon	Description
	Fren-12 Apostolic Foundations - Paul at Athens by Art Katz	In this sermon, the speaker shares a personal experience of a challenging and uninspiring meeting he had to participate in. Despite feeling tired and lacking a message, he prays fo
	The Spirit of the Lord 2 of 2 by Art Katz	In this sermon, the preacher emphasizes the importance of fulfilling God's messianic path in the unity of the spirit. He describes the believers as a small community of believers,
	Ambushing Satan With Song by John Piper	In this sermon, John Piper emphasizes the importance of using spiritual songs as a weapon against Satan. He shares the story of Paul and Silas in Acts 16, where they were beaten an
	K-018b the Spirit of the Lord 2 of 2 by Art Katz	In this sermon, the preacher emphasizes the importance of fulfilling God's messianic path in the unity of the spirit. He describes the believers as a small community of believers,
	(Acts) Salvation in the City by Brian Brodersen	In this sermon, the speaker discusses how familiarity with the message of God can lead to indifference and hardness of heart. He uses the example of the Jews who had become desensi
	(Acts) Unexpected Ministry by Brian Brodersen	In this sermon, the speaker discusses the destructive nature of the pornography industry and how it is driven by greed for money. He shares a story about a pornography company send
	Jesus Is Coming by David Wilkerson	In this sermon, the preacher discusses the topic of the coming of the Lord and its significance for Christians. He emphasizes that for those who are not right with God, the idea of

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Acts 16:22

Acts 16:22 in Multiple Translations

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Berean Amplified Bible — Acts 16:22

Acts 16:22 Interlinear (Deep Study)

Greek Word Reference — Acts 16:22

Study Notes — Acts 16:22

Context — Paul and Silas Imprisoned

Cross References

Acts 16:22 Summary

Frequently Asked Questions

Reflection Questions

Gill's Exposition on Acts 16:22

Jamieson-Fausset-Brown on Acts 16:22

Matthew Poole's Commentary on Acts 16:22

Trapp's Commentary on Acts 16:22

Ellicott's Commentary on Acts 16:22

Adam Clarke's Commentary on Acts 16:22

Cambridge Bible on Acts 16:22

Barnes' Notes on Acts 16:22

Whedon's Commentary on Acts 16:22

Sermons on Acts 16:22