The Meaning of Acts 20:6 Explained

Acts 20:6

KJV: And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.

YLT: and we sailed, after the days of the unleavened food, from Philippi, and came unto them to Troas in five days, where we abode seven days.

Darby: but we sailed away from Philippi after the days of unleavened bread, and we came to them to Troas in five days, where we spent seven days.

ASV: And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we tarried seven days.

KJV Reverse Interlinear

And  we  sailed away  from  Philippi  after  the days  of unleavened bread,  and  came  unto  them  to  Troas  in  five  days;  where  we abode  seven  days. 

What does Acts 20:6 Mean?

Study Notes

we
From the use of the pronoun, Luke here rejoins the apostle.

Context Summary

Acts 20:1-12 - A Messenger Of Truth And Life
The Second Epistle to the Corinthians should be read with the introductory verses of this chapter, as it reveals the Apostle's inner mind at this time. He seems to have been less impressed with the imminent peril from which he had been rescued, and more solicitous as to the condition of the church at Corinth, to which he had addressed his first Epistle during the early days of his Ephesian ministry.
Into how small a compass, Acts 20:3, the evangelist crowds the three months' ministry in Greece, where he visited the scenes of his memorable first journey. In a few lines he enumerates the companions of his return journey, and before we are well aware we are back again in Troas and on our way to Jerusalem.
Notice that reference to the breaking of bread on the first day of the week, Acts 20:7. This proves that the primitive Church was adopting the first day of the week for its characteristic meal; and as the Gentile element became predominant, it is easy to see how gradually and inevitably Sunday superseded Saturday as the rest day. See also Colossians 2:16. It is possible that Eutychus was not already dead, although believed to be so. In that case, Paul's loving embrace and prayer restored him from the swoon that might easily have become death. Can we not imagine the theme of that talk which lasted till dawn! [source]

Chapter Summary: Acts 20

1  Paul goes to Macedonia, and thence to Troas
7  He celebrates the Lord's supper, and preaches
9  Eutychus having fallen down dead is raised to life
13  Paul continues his travels;
17  and at Miletum he calls the elders together, tells them what shall befall to himself,
28  commits God's flock to them,
29  warns them of false teachers,
32  commends them to God,
36  prays with them, and departs

Greek Commentary for Acts 20:6

After the days of unleavened bread [μετα τας ημερας των αζυμων]
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]
In five days [αχρι ημερων πεντε]
Up to five days (cf. Luke 2:37). D has πεμπταιοι — pemptaioi “fifth day men,” a correct gloss. Cf. δευτεραιοι — deuteraioi second-day men (Acts 28:13). In Acts 16:11 they made the voyage in two days. Probably adverse winds held them back here. Seven days (επτα ημερας — hepta hēmeras). To atone for the short stay in Troas before (2 Corinthians 2:12.) when Paul was so restless. Now he preaches a week to them. [source]
Seven days [επτα ημερας]
To atone for the short stay in Troas before (2 Corinthians 2:12.) when Paul was so restless. Now he preaches a week to them. [source]
In five days [ἄχρις ἡμερῶν πέντε]
Lit., “up to five days,” indicating the duration of the voyage from Philippi. [source]

Reverse Greek Commentary Search for Acts 20:6

Acts 16:8 To Troas [εις Τροιαδα]
This city, named Alexandria Troas after Alexander the Great, was the seaport of Mysia, though a Roman colony and not counted as part of either Asia or Bithynia. New Ilium, on the site of the old Troy, was four miles farther north. It was the place to take ship for Philippi. Twice again Paul will be here (2 Corinthians 2:12; Acts 20:6). [source]
Acts 16:11 We made a straight course [ευτυδρομησαμεν]
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]
Acts 16:11 The day following [ημεραι]
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]
Acts 21:20 How many thousands [ποσαι μυριαδες]
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]
Acts 21:27 The seven days [αι επτα ημεραι]
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]
Acts 21:20 All zealous for the law [παντες ζηλωται του νομου]
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]
Acts 27:9 And the voyage was now dangerous [και οντος ηδη επισπαλους]
Genitive absolute, “and the voyage being already Because the Fast was now already gone by (δια το και την νηστειαν ηδη παρεληλυτεναι — dia to kai tēn nēsteian ēdē parelēluthenai). Accusative (after δια — dia) of the articular infinitive perfect active of παρερχομαι — parerchomai to pass by, with the accusative of general reference (νηστειαν — nēsteian the great day of atonement of the Jews, Leviticus 16:29.) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In a.d. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in Acts 20:6 though a Gentile Christian. Paul did it also (1 Corinthians 16:8). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Acts 27:7) besides the long delay here in this harbour of Fair Havens. Paul admonished them Imperfect active of παραινεω — paraineō old word to exhort from παρα — para and αινεω — aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω — theōrō). Old word from τεωρος — theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν — mellein in spite of οτι — hoti which would naturally call for present indicative μελλει — mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως — meta hubreōs). An old word from υπερ — huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος — kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου — phortiou). Diminutive of πορτος — phortos (from περω — pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη — psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
2 Corinthians 2:12 To Troas [εις την Τρωιαδα]
Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Acts 20:1.), though he does mention two other visits there (Acts 16:8; Acts 20:6). [source]
2 Timothy 4:11 Luke []
See Introd. to Luke. His connection with Paul appears first in Acts 16:10. He remained at Philippi after Paul's departure, and was there seven years later, when Paul revisited the city (Acts 20:5, Acts 20:6). He accompanied Paul to Jerusalem (Acts 21:15), after which we lose sight of him until he appears at Caesarea (Acts 27:2), whence he accompanies Paul to Rome. He is mentioned Colossians 4:14and Philemon 1:24. [source]

What do the individual words in Acts 20:6 mean?

We then sailed away after the days of the Unleavened Bread from Philippi and we came to them at - Troas within days five where we stayed seven
ἡμεῖς δὲ ἐξεπλεύσαμεν μετὰ τὰς ἡμέρας τῶν ἀζύμων ἀπὸ Φιλίππων καὶ ἤλθομεν πρὸς αὐτοὺς εἰς τὴν Τρῳάδα ἄχρι ἡμερῶν πέντε ὅπου διετρίψαμεν ἑπτά

ἐξεπλεύσαμεν  sailed  away 
Parse: Verb, Aorist Indicative Active, 1st Person Plural
Root: ἐκπλέω  
Sense: to sail from, sail away, depart by ship.
μετὰ  after 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
ἡμέρας  days 
Parse: Noun, Accusative Feminine Plural
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.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
ἀζύμων  Unleavened  Bread 
Parse: Adjective, Genitive Neuter Plural
Root: ἄζυμος  
Sense: unfermented, free from leaven or yeast.
Φιλίππων  Philippi 
Parse: Noun, Genitive Masculine Plural
Root: Φίλιπποι  
Sense: a city of Macedonia located on or near the northern coast of the Aegean Sea, between the rivers Strymon and Nestus, and the cities Neapolis and Amphipolis.
ἤλθομεν  we  came 
Parse: Verb, Aorist Indicative Active, 1st Person Plural
Root: ἔρχομαι  
Sense: to come.
εἰς  at 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
Τρῳάδα  Troas 
Parse: Noun, Accusative Feminine Singular
Root: Τρῳάς  
Sense: a city near Hellespont.
ἄχρι  within 
Parse: Preposition
Root: ἄχρι  
Sense: until, unto, etc.
ἡμερῶν  days 
Parse: Noun, Genitive Feminine Plural
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.
πέντε  five 
Parse: Adjective, Genitive Feminine Plural
Root: πέντε  
Sense: five.
ὅπου  where 
Parse: Adverb
Root: ὅπου  
Sense: where, whereas.
διετρίψαμεν  we  stayed 
Parse: Verb, Aorist Indicative Active, 1st Person Plural
Root: διατρίβω  
Sense: to rub between, rub hard.
ἑπτά  seven 
Parse: Adjective, Accusative Feminine Plural
Root: ἑπτά  
Sense: seven.