KJV: For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
YLT: for Paul decided to sail past Ephesus, that there may not be to him a loss of time in Asia, for he hasted, if it were possible for him, on the day of the Pentecost to be at Jerusalem.
Darby: for Paul thought it desirable to sail by Ephesus, so that he might not be made to spend time in Asia; for he hastened, if it was possible for him, to be the day of Pentecost at Jerusalem.
ASV: For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost.
| Κεκρίκει | Had decided |
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Parse: Verb, Pluperfect Indicative Active, 3rd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| παραπλεῦσαι | to sail by |
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Parse: Verb, Aorist Infinitive Active Root: παραπλέω Sense: to sail by, sail past. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἔφεσον | Ephesus |
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Parse: Noun, Accusative Feminine Singular Root: Ἔφεσος Sense: a maritime city of Asia Minor, capital of Ionia and under the Romans, of proconsular Asia, situated on the Icarian Sea between Smyrna and Miletus. |
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| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| γένηται | it might come upon |
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Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| χρονοτριβῆσαι | to spend time |
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Parse: Verb, Aorist Infinitive Active Root: χρονοτριβέω Sense: to wear away time, spend time. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἀσίᾳ | Asia |
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Parse: Noun, Dative Feminine Singular Root: Ἀσία Sense: Asia proper or proconsular Asia embracing Mysia, Lydia, Phrygia, and Caria, corresponding closely to Turkey today. |
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| ἔσπευδεν | he was hastened |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: σπεύδω Sense: to haste, make haste. |
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| δυνατὸν | possible |
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Parse: Adjective, Nominative Neuter Singular Root: δυνατός Sense: able, powerful, mighty, strong. |
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| εἴη | it was |
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Parse: Verb, Present Optative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| αὐτῷ | for him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τὴν | on the |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἡμέραν | day |
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Parse: Noun, Accusative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πεντηκοστῆς | of Pentecost |
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Parse: Noun, Genitive Feminine Singular Root: πεντηκοστή Sense: the second of the three great Jewish feasts, celebrated at Jerusalem yearly, the seventh week after the Passover, in grateful recognition of the completed harvest. |
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| γενέσθαι | to be |
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Parse: Verb, Aorist Infinitive Middle Root: γίνομαι Sense: to become, i. |
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| Ἱεροσόλυμα | Jerusalem |
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Parse: Noun, Accusative Neuter Plural Root: Ἱεροσόλυμα Sense: denotes either the city itself or the inhabitants. |
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Greek Commentary for Acts 20:16
Past perfect active (correct text) of κρινω krinō and not the aorist εκρινε ekrine Either Paul controlled the ship or the captain was willing to oblige him. [source]
First aorist active infinitive of παραπλεω parapleō old verb to sail beside, only here in the N.T. That he might not have (οπως μη γενηται αυτωι hopōs mē genētai autōi). Final clause (negative) with aorist middle subjunctive of γινομαι ginomai and dative “that it might not happen to him.” To spend time First aorist active of the late compound verb χρονοτριβεω chronotribeō He was hastening (εσπευδεν espeuden). Imperfect active of σπευδω speudō old verb to hasten as in Luke 2:16. If it were possible for him Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. The day of Pentecost (την ημεραν της πεντηκοστης tēn hēmeran tēs pentēkostēs). Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
Final clause (negative) with aorist middle subjunctive of γινομαι ginomai and dative “that it might not happen to him.” [source]
First aorist active of the late compound verb χρονοτριβεω chronotribeō He was hastening (εσπευδεν espeuden). Imperfect active of σπευδω speudō old verb to hasten as in Luke 2:16. If it were possible for him Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. The day of Pentecost (την ημεραν της πεντηκοστης tēn hēmeran tēs pentēkostēs). Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
Imperfect active of σπευδω speudō old verb to hasten as in Luke 2:16. [source]
Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. The day of Pentecost (την ημεραν της πεντηκοστης tēn hēmeran tēs pentēkostēs). Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
Only here in New Testament. The word carries the suggestion of a waste of time, being compounded with τρίβω , to rub; to wear out by rubbing. The sense is nearly equivalent to our expression, fritter away time. [source]
Reverse Greek Commentary Search for Acts 20:16
Old word from προτυμος prothumos Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (ει εχοι ταυτα ουτως anakrinō means to sift up and down, make careful and exact research as in legal processes as in Acts 4:9; Acts 12:19, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. Whether these things were so Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Genitive absolute of present active participle. This expression (εαν ean with subjunctive) occurs also in 1 Corinthians 4:19; 1 Corinthians 16:7; James 4:15. Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God‘s hands. The Textus Receptus has here a sentence not in the best MSS.: “I must by all means keep this feast that cometh in Jerusalem.” This addition by D and other documents may have been due to a desire to give a reason for the language in Acts 18:22 about “going up” to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (Acts 20:16) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did. [source]
Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians 4:10; Colossians 2:16). Was Luke a proselyte because he notes the Jewish feasts as here and in Acts 27:9 ? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1 Corinthians 16:8). He was hoping now to reach Jerusalem by Pentecost (Acts 20:16) as he did. We do not know the precise year, possibly a.d. 56 or 57. [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]
For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (Acts 20:16). There is no necessary connexion with the vow in Acts 18:15. In Acts 24:17 Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings Paul spent seven days in Troas (Acts 20:6), Tyre (Acts 21:4), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. [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]
Old word for ten thousand (Acts 19:19) and then an indefinite number like our “myriads” (this very word) as Luke 12:1; Acts 21:20; Judges 1:14; Revelation 5:11; Revelation 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Acts 4:4 (number of the men--not women--about five thousand); Acts 5:14 (multitudes both of men and women); Acts 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts 11:2; Acts 15:1, Acts 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Acts 21:27) who were clearly not Christians at all. All zealous for the law (παντες ζηλωται του νομου pantes zēlōtai tou nomou). Zealots (substantive) rather than zealous (adjective) with objective genitive (του νομου tou nomou). The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Zealots (substantive) rather than zealous (adjective) with objective genitive The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Another (see προσκυνησων proskunēsōn in Acts 24:11) example of the future participle of purpose in the N.T. These “alms” (on ελεημοσυνας eleēmosunas See Matthew 6:1, Matthew 6:4, and note on Acts 10:2, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1 Corinthians 16:1-4; 2 Corinthians 8; 2 Corinthians 9:1-15; Romans 15:26) who were none the less Jews. “And offerings” The very word used in Acts 21:26 of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul‘s original purpose to make these “offerings” before he came to Jerusalem (cf. Acts 18:18). He came up to worship (Acts 24:11) and to be present at Pentecost (Acts 20:16). [source]
Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
Resumptive and coordinating as in Revelation 1:19; Revelation 2:5.Thou hast received (ειληπας eilēphas). Perfect active indicative of λαμβανω lambanō “as a permanent deposit” (Vincent).Didst hear First aorist active indicative, the act of hearing at the time.And keep it (και τηρει kai tērei). Present active imperative of τηρεω tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις ean oun mē grēgorēsēis). Condition of third class with εαν μη ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
First aorist active indicative, the act of hearing at the time.And keep it (και τηρει kai tērei). Present active imperative of τηρεω tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις ean oun mē grēgorēsēis). Condition of third class with εαν μη ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
First aorist active imperative of μετανοεω metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις ean oun mē grēgorēsēis). Condition of third class with εαν μη ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]