Acts 16:25

An Exegetical Analysis of Acts 16:25: The Relationship Between Prayer and Hymn-Singing

This exegetical study of Acts 16:25 is based on a b-greek discussion from May 18, 2002. The initial inquiry posed the question of whether the phrase Παῦλος καὶ Σιλᾶς προσευχόμενοι ὕμνουν τὸν Θεόν implies that Paul and Silas sang *unto* God or *about* God.

The main exegetical issues explored in this analysis are twofold: first, the precise semantic range of the verb ὑμνέω when paired with an accusative object like τὸν Θεόν, particularly in light of potential parallels with verbs of speech; and second, the grammatical and temporal relationship between the present participle προσευχόμενοι (“praying”) and the imperfect main verb ὕμνουν (“were singing”). Understanding this relationship is crucial for accurately conveying whether the actions are sequential, simultaneous, or whether one activity encompasses the other, thus influencing the most appropriate English translation.

Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σιλᾶς προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι. (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual differences are observed between the Nestle 1904 edition and the SBL Greek New Testament (2010) for Acts 16:25. The text is identical.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The textual tradition for Acts 16:25 is remarkably stable, with no major variants noted in critical editions such as the NA28. The reading presented here is universally accepted across major Greek New Testament editions.

The verb προσεύχομαι (proseuchomai) means ‘to pray, to offer prayers’. BDAG defines it as ‘to speak to God, pray’ (BDAG, s.v. προσεύχομαι). It is a deponent verb, active in meaning, and signifies a direct address to God, indicating a personal and often fervent communication with the divine.

The verb ὑμνέω (hymneō) means ‘to sing a hymn, sing praises to/about’. BDAG (s.v. ὑμνέω) notes its primary sense as ‘to sing praises to someone or something’, often taking an accusative object for the recipient of the praise. This usage is evident in Acts 16:25 and Hebrews 2:12. KITTEL (TDNT, s.v. ὕμνος) elaborates on the concept of hymnody in ancient contexts, affirming that the verb implies vocal praise directed towards a divine entity. The use of the accusative case τὸν Θεόν explicitly identifies God as the direct object of this praise. While one might sing *about* God, the direct accusative points to an address *to* God. Examples from the Septuagint, such as Isaiah 12:4 (ὑμνεῖτε κύριον, “sing praise to the Lord”) and 2 Chronicles 29:30 (ὑμνεῖν τὸν κύριον, “to sing praise to the Lord”), confirm this usage where the accusative object indicates the one being hymned. The notion that an accusative might imply singing ‘about’ God, in parallel to `λέγω` where ‘to God’ would require the dative, is not supported for ὑμνέω given its consistent usage with the accusative for the direct object of praise.

Translation Variants with Grammatical & Rhetorical Analysis

The primary exegetical challenges for translating Acts 16:25 into English involve two main aspects: (1) the precise nuance of the accusative object with ὑμνέω, and (2) the grammatical relationship between the present participle προσευχόμενοι and the imperfect main verb ὕμνουν.

Regarding the object of ὑμνέω, the question arises whether τὸν Θεόν implies singing ‘to God’ or ‘about God’. As established through lexical data and Septuagintal parallels, scholarly consensus strongly favors ‘to God’ or ‘praising God’. The accusative case here functions as the direct object, indicating the recipient of the praise. While singing to God inherently involves singing *about* God’s attributes or deeds, the primary semantic force is that of direct address, adoration, and worship. Attempts to differentiate by comparing it to verbs of speech like λέγω, which might take a dative for the recipient (‘to God’) and an accusative for the topic (‘about God’), are generally not applicable to ὑμνέω, which consistently uses the accusative for the direct object of praise. Therefore, translations like “sing praises to you” are more consistent with the Greek than “sing your praises” when the latter is understood as ‘about you’ without direct address.

The grammatical relationship between προσευχόμενοι (present middle/passive participle of προσεύχομαι) and ὕμνουν (imperfect active indicative of ὑμνέω) is crucial for understanding the sequence and nature of the actions. The present participle typically denotes an action contemporaneous with or immediately preceding the main verb. The imperfect tense of ὕμνουν suggests a continuous or repeated action in the past. Therefore, the participle προσευχόμενοι most likely functions as either an attendant circumstance participle or a temporal participle indicating simultaneity. As noted by some scholars, Greek literary style often employs subordination (hypotaxis) where English would use coordination (parataxis). This means that while the Greek grammatically subordinates ‘praying’ to ‘singing,’ semantically, the two actions are often understood as occurring concurrently and in parallel. This is distinct from a temporal relationship where ‘praying’ might *precede* ‘singing’ (which would typically require an aorist participle). Therefore, translations that render both as finite verbs connected by ‘and’ (e.g., “praying and singing”) are idiomatically natural in English, even if they flatten the Greek grammatical structure. The idea that singing could be *part of* praying is plausible from a theological perspective, but the Greek grammatical structure more directly indicates two co-occurring actions.

Conclusions and Translation Suggestions

Based on the lexical and grammatical analysis, Acts 16:25 describes Paul and Silas engaging in two concurrent, devotional activities directed towards God. The most accurate English translations should reflect the simultaneous and coordinated nature of their prayer and hymn-singing, acknowledging the direct address implied by the accusative object.

1. About midnight, Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.
   This translation uses coordination to convey the contemporaneous nature of the actions, which is natural in contemporary English. It emphasizes both prayer and singing as distinct yet parallel activities occurring at the same time.
2. At midnight, while Paul and Silas prayed, they also sang praises to God, and the prisoners were attentive to them.
   This option utilizes a temporal clause (‘while they prayed’) to highlight the simultaneity, accurately reflecting the participle’s role without implying that praying was prior to singing. It also introduces some lexical variety with ‘sang praises’ and ‘attentive’.
3. Around midnight, Paul and Silas, engrossed in prayer, continually hymned God, and the other prisoners gave ear to them.
   This translation attempts to retain a more literal sense of the participle as an ongoing state or manner (‘engrossed in prayer’) accompanying the main action, while the imperfect verb is rendered as continuous (‘continually hymned’). This option emphasizes the depth of their engagement.