KJV: And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus.
YLT: and thence having sailed, on the morrow we came over-against Chios, and the next day we arrived at Samos, and having remained in Trogyllium, on the following day we came to Miletus,
Darby: and having sailed thence, on the morrow arrived opposite Chios, and the next day put in at Samos; and having stayed at Trogyllium, the next day we came to Miletus:
ASV: And sailing from thence, we came the following day over against Chios; and the next day we touched at Samos; and the day after we came to Miletus.
κἀκεῖθεν | And from there |
Parse: Conjunction Root: κἀκεῖθεν Sense: of place. |
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ἀποπλεύσαντες | having sailed away |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀποπλέω Sense: to sail away, depart by ship, set sail. |
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τῇ | on the |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐπιούσῃ | following [day] |
Parse: Verb, Present Participle Active, Dative Feminine Singular Root: ἔπειμι Sense: to come upon, approach. |
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κατηντήσαμεν | we arrived |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: καταντάω Sense: to come to, arrive. |
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ἄντικρυς | opposite |
Parse: Preposition Root: ἄντικρυς Sense: over against, opposite. |
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Χίου | Chios |
Parse: Noun, Genitive Feminine Singular Root: Χίος Sense: is an island in the Aegean, between Samos and Lesbos, not far from the shore of Lydia. |
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τῇ | - |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἑτέρᾳ | the next [day] |
Parse: Adjective, Dative Feminine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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παρεβάλομεν | we arrived |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: παραβάλλω Sense: to throw before, cast to (as fodder for horses). |
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εἰς | at |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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Σάμον | Samos |
Parse: Noun, Accusative Feminine Singular Root: Σάμος Sense: an island off that part of Asia Minor where Ionia touches Caria. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἐχομένῃ | following [day] |
Parse: Verb, Present Participle Middle or Passive, Dative Feminine Singular Root: ἔχω Sense: to have, i.e. to hold. |
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ἤλθομεν | we came |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: ἔρχομαι Sense: to come. |
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Μίλητον | Miletus |
Parse: Noun, Accusative Feminine Singular Root: Μίλητος Sense: a maritime city, now nearly 0 miles (6 km), from the coast of Caria or Ionia, near the mouth of the Maeander and 35 miles (55 km) from Ephesus. |
Greek Commentary for Acts 20:15
Luke uses this Koiné{[28928]}š verb several times (Acts 16:1; Acts 18:19), meaning to come right down in front of and the notion of αντα anta is made plainer by αντικρυς antikrus face to face with, common “improper” preposition only here in the N.T. They probably lay off the coast (anchoring) during the night instead of putting into the harbour. The Island of Chios is about eight miles from the mainland. [source]
The third day in reality from Assos (the fourth from Troas), in contrast with τηι επιουσηι tēi epiousēi just before for Chios. We touched at Samos (παρεβαλομεν εις Σαμον parebalomen eis Samon). Second aorist active of παραβαλλω paraballō to throw alongside, to cross over, to put in by. So Thucydides III. 32. Only here in the N.T. though in Textus Receptus in Mark 4:30. The word parable (παραβολη parabolē) is from this verb. The Textus Receptus adds here και μειναντες εν Τρογυλλιωι kai meinantes en Trogulliōi (and remaining at Trogyllium), but clearly not genuine. In passing from Chios to Samos they sailed past Ephesus to save time for Pentecost in Jerusalem (Acts 20:16), if in control of the ship, or because the captain allowed Paul to have his way. The island of Samos is still further down the coast below Chios. It is not stated whether a stop was made here or not. The day after The day holding itself next to the one before. Note Luke‘s three terms in this verse This would be the fourth from Assos. To Miletus (eis Milēton). About 28 miles south of Ephesus and now the site is several miles from the sea due to the silt from the Maeander. This city, once the chief city of the Ionian Greeks, was now quite eclipsed by Ephesus. [source]
Second aorist active of παραβαλλω paraballō to throw alongside, to cross over, to put in by. So Thucydides III. 32. Only here in the N.T. though in Textus Receptus in Mark 4:30. The word parable (παραβολη parabolē) is from this verb. The Textus Receptus adds here και μειναντες εν Τρογυλλιωι kai meinantes en Trogulliōi (and remaining at Trogyllium), but clearly not genuine. In passing from Chios to Samos they sailed past Ephesus to save time for Pentecost in Jerusalem (Acts 20:16), if in control of the ship, or because the captain allowed Paul to have his way. The island of Samos is still further down the coast below Chios. It is not stated whether a stop was made here or not. [source]
The day holding itself next to the one before. Note Luke‘s three terms in this verse This would be the fourth from Assos. To Miletus (eis Milēton). About 28 miles south of Ephesus and now the site is several miles from the sea due to the silt from the Maeander. This city, once the chief city of the Ionian Greeks, was now quite eclipsed by Ephesus. [source]
About 28 miles south of Ephesus and now the site is several miles from the sea due to the silt from the Maeander. This city, once the chief city of the Ionian Greeks, was now quite eclipsed by Ephesus. [source]
Only here and Mark 4:30, where it is used more nearly according to its original sense, to throw beside; to bring one thing beside another in comparison. Here, of bringing the vessel alongside the island. The narrative implies that they only touched (Rev.) there, but not necessarily the word. [source]
Reverse Greek Commentary Search for Acts 20:15
It was a surprising decision for Jesus to leave the eager, excited throngs in Capernaum for the country town or village cities without walls or much importance. Only instance of the word in the N.T. Late Greek word. The use of εχομενας echomenas for next is a classic use meaning clinging to, next to a thing. So in Luke 13:33; Acts 13:44; Acts 20:15; Hebrews 6:9. “D” here has εγγυς eggus (near). [source]
See note on Acts 20:15. The same as the third day in Luke 13:32. A proverb. [source]
Old verb from εκπεμπω ekpempō and first aorist passive participle, but in the N.T. only here and Acts 17:10. Sailed (απεπλευσαν apepleusan). Effective aorist active indicative of αποπλεω apopleō old verb to sail away, depart from. In the N.T. only here and Acts 14:26; Acts 20:15; Acts 27:1. Barnabas was from Cyprus where there were many Jews. [source]
Effective aorist active indicative of αποπλεω apopleō old verb to sail away, depart from. In the N.T. only here and Acts 14:26; Acts 20:15; Acts 27:1. Barnabas was from Cyprus where there were many Jews. [source]
First aorist active indicative of compound verb ευτυδρομεω euthudromeō (in Philo) from adjective ευτυδρομος euthudromos (in Strabo), running a straight course In the N.T. only here and Acts 21:1. It is a nautical term for sailing before the wind. Luke has a true feeling for the sea. To Samothrace (τηι επιουσηι eis Samothrāikēn). A small island in the Aegean about halfway between Troas and Neapolis. The day following Locative case of time with εις Νεαν Πολιν hēmerāi (day) to be supplied (Acts 7:26; Acts 20:15; Acts 21:18; Acts 23:11). With adverse winds it took five days to make the run of 125 miles (Acts 20:6). To Neapolis (eis Nean Polin). To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian. [source]
Locative case of time with εις Νεαν Πολιν hēmerāi (day) to be supplied (Acts 7:26; Acts 20:15; Acts 21:18; Acts 23:11). With adverse winds it took five days to make the run of 125 miles (Acts 20:6). To Neapolis (eis Nean Polin). To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian. [source]
First aorist passive of αναγω anagō the usual verb to put out (up) to sea as in Acts 20:2 We came with a straight course (ευτυδρομησαντες ηλτομεν euthudromēsantes ēlthomen). The same verb (aorist active participle of ευτυδρομεω euthudromeō) used by Luke in Acts 16:11 of the voyage from Troas to Samothrace and Neapolis, which see. Unto Cos Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. The next day (τηι εχης tēi hexēs). Locative case with ημεραι hēmerāi (day) understood. The adverb εχης hexēs is from εχω echō (future εχω hexō) and means successively or in order. This is another one of Luke‘s ways of saying “on the next day” (cf. three others in Acts 20:15). Unto Rhodes Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. Unto Patara (εις Παταρα eis Patara). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season. [source]
Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. The next day (τηι εχης tēi hexēs). Locative case with ημεραι hēmerāi (day) understood. The adverb εχης hexēs is from εχω echō (future εχω hexō) and means successively or in order. This is another one of Luke‘s ways of saying “on the next day” (cf. three others in Acts 20:15). Unto Rhodes Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. Unto Patara (εις Παταρα eis Patara). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season. [source]
Locative case with ημεραι hēmerāi (day) understood. The adverb εχης hexēs is from εχω echō (future εχω hexō) and means successively or in order. This is another one of Luke‘s ways of saying “on the next day” (cf. three others in Acts 20:15). [source]
Another and the more common way of expressing this idea of “next day” besides the three in Acts 20:15 and the one in Acts 21:1. [source]
As in Acts 20:15 which see. [source]
One of the phrases in Acts 20:15 for the coming day. Locative case of time. Purifying himself with them (συν αυτοις αγνιστεις sun autois hagnistheis first aorist passive participle of αγνιζω hagnizō). The precise language again of the recommendation in Acts 21:24. Paul was conforming to the letter. Went into the temple Imperfect active of εισειμι eiseimi as in Acts 21:18 which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. Declaring (διαγγελλων diaggellōn). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Romans 11:17 (quotation from the lxx). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). Until the offering was offered for every one of them This use of εως ου heōs hou (like εως heōs alone) with the first aorist passive indicative προσηνεχτη prosēnechthē of προσπερω prospherō to offer, contemplates the final result (Robertson, Grammar, pp. 974f.) and is probably the statement of Luke added to Paul‘s announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1 Corinthians 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these “false apostles” over the thousands in Jerusalem who have been deluded by Paul‘s accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul‘s behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul‘s appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul‘s alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul‘s conduct about it. [source]