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 in Jerusalem on the day of Pentecost.
Parallel Translations
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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 in Jerusalem on the day of Pentecost.
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for Paul had determined to leave Ephesus as they sayled because he wolde not spende the tyme in Asia. For he hasted to be (yf he coulde possible) at Ierusalem at the daye of pentecoste.
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For Paul had determined to saile by Ephesus, because hee woulde not spend the time in Asia: for he hasted to be, if hee could possible, at Hierusalem, at the day of Pentecost.
Cross-references (13)
Passages linked to Acts 20:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 16:8 But I will stay at Ephesus until Pentecost,
- Acts 2:1 Now when the day of Pentecost had come, they were all with one accord in one place.
- Acts 19:21 Now after these things had ended, Paul determined in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, “After I have been there, I must also see Rome.”
- Acts 20:6 We sailed away from Philippi after the days of Unleavened Bread, and came to them at Troas in five days, where we stayed seven days.
- Exodus 34:22 “You shall observe the feast of weeks with the first fruits of wheat harvest, and the feast of harvest at the year’s end.
- Acts 18:19 He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews.
- Acts 18:21 but taking his leave of them, he said, “I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills.” Then he set sail from Ephesus.
- Acts 20:13 But we, going ahead to the ship, set sail for Assos, intending to take Paul aboard there; for he had so arranged, intending himself to go by land.
- Acts 20:22 Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there;
- Acts 21:4 Having found disciples, we stayed there seven days. These said to Paul through the Spirit that he should not go up to Jerusalem.
- Acts 24:17 Now after some years, I came to bring gifts for the needy to my nation, and offerings;
- Romans 15:24-28 whenever I travel to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. But now, I say, I am going to Jerusalem, serving the saints. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain.
- Acts 12:13 When Peter knocked at the door of the gate, a servant girl named Rhoda came to answer.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 16. For Paul purposed. It is not to be…
16. For Paul purposed. It is not to be doubted but that he had great and weighty causes to make haste; not that he made so great account of the day, but because strangers did then use to come together to Jerusalem out of all quarters. Forasmuch as he did hope that he might do some good in such a great assembly, he would not foreslow [neglect] the opportunity. Therefore, let us know that the worship of the law was not the cause that he made so great haste, but he set before his eyes the edifying of the Church; partly that he might show to the faithful that the kingdom of Christ was enlarged, partly that if there were any as yet strangers from Christ, he might gain them; partly that he might stop the mouths of the wicked. Notwithstanding, we must note, that he did, in the mean season, provide for other churches. For, in sending for the elders of Ephesus to Miletus, he showeth that he did not neglect Asia. And whereas they come together when they be called, it is not only a token of concord, but also of modesty; for they were many; yet doth it not irk them to obey one apostle of Christ, whom they knew to be endued with singular gifts. Moreover, it appeareth more plainly by the text, [context] that those are called elders, not which were grey-headed, but such as were rulers of the Church. And it is an usual thing almost in all tongues, that those be called elders and fathers who are appointed to govern others, though their age be not always accordingly.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Paul an earnest and diligent follower of Christ, making…
Paul an earnest and diligent follower of Christ, making haste to his bonds without any ceasing or stopping in his race, doth first of all as it were make his testament, wherein he giveth an account of his former life, defendeth the doctrine which he taught, and exhorteth the Pastors of the Church to persevere and go forward with continuance in their office.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 15 And we sailed thence, and came the next…
15 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.
16 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.
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Ver. 16. To be at Jerusalem] Not so much to observe the legal rites, which he knew to be then abrogated (only sepelienda erat synagoga cum honore), as to edify the Church, by declaring to the faithful there how Christ’s kingdom was propagated abroad, and by confuting the slanderous aspersions cast upon him by evil-minded men.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Ephesus was not so far from Miletus; but lest…
Ephesus was not so far from Miletus; but lest he should hinder his journey, he would not go thither.
If it were possible for him; or, as Act 18:21, if the Lord would; for his endeavour should not be wanting.
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To be at Jerusalem the day of Pentecost; not that he placed any religion in the observing this feast, which was abrogated and done away by being fulfilled, Act 2:1-47; but because of the vast concourse of people at all those solemn feasts, when his opportunities to magnify Christ and his truths might be the greater.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And from Miletus he sent to Ephesus,.... Which is…
And from Miletus he sent to Ephesus,.... Which is said, by some, to be about four hundred furlongs from Miletus, and, by others, ten German miles.
And called the elders of the church; that is, at Ephesus; not the ancient members of the church, but the officers of it; the pastors, bishops, and overseers, as they are called, Act 20:28 and are so styled from their office, and not their age. The twelve disciples the apostle found in this place, and the numerous converts made by him here, first composed this church, which doubtless was formed into Gospel order by himself; to which he afterwards wrote an epistle, when at a distance from them, called the Epistle to the Ephesians; and in the latter end of the first century, another epistle was sent from Jesus Christ himself, by the Apostle John, to this church, Rev 2:1 and which had an angel, pastor, or bishop over it; but who he was, is not certain; Caius, who is reckoned among the seventy disciples, is said to be bishop of it; See Gill on Luk 10:1. Some say Timothy was the first bishop of this church, and after him Onesimus; but these accounts are uncertain, and not to be depended on: but certain it is, that the Apostle John dwelt here, and in the parts adjacent, unto his death, and was a superintendent and overseer in common of this church, and others near it; concerning whom Irenaeus (g), a very ancient writer near his time, says, the church at Ephesus was founded by Paul; but John remained with them to the times of Trajan. In the "second" century Ignatius (h) wrote an epistle to this church, in which he speaks highly of it, saying, there was no heresy in it; and makes mention of Onesimus as bishop of it: in the "third" century there was a church in this place, and a very memorable affair happened here in the times of Decius; he having obliged all to sacrifice to the idols in the temple, seven persons, by name Maximianus, Malchus, Martinianus, Dionysius, Johannes, Serapion, and Constantine, were accused of Christianity, which they owned; but being soldiers, they had space given them to repent until the return of the emperor, who was going elsewhere: whilst he was gone they fled and hid themselves in the caves of Mount Caelius; upon the emperor's return they were inquired after, and found to be there; who, being provoked, ordered the mouth of the caverns to be shut up with stones, that they might be famished; and it is said, that what through fear and grief they fell asleep, and slept to a great age; some pretend to say to the times of Theodosius, and then awaked; and these are they that are called the seven sleepers: in the beginning of the "fourth" century there was a bishop of this church at the council of Nice: in the "fifth" century Ephesus was famous for a general synod, convened in it against Nestorius; and in this age we read of several bishops of this place: at the time of that synod, Memnon was bishop of it, and before him Antonius and Heraclides, and after him Basil, Bassianus, Stephen, and Paul: in the "sixth" century there was a bishop of this church present at the synod of Rome and Constantinople; and in the same age Ruffinus was bishop at Ephesus, who flourished under Mauritius the emperor: in the "seventh" century a bishop of this place assisted at the sixth council at Constantinople; in this century it was a metropolitan church, and Theodorus was archbishop of it: in the "eighth" century, one Theodosius presided over the church here; to which church the emperor Constantine gave a hundred pounds of gold (i): so far down Christianity is to be traced in this place.
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(g) Adv. Haeres. l. 3. c. 3. (h) Epist. p. 16, 17. (i) Magdeburg. Hist. Eccles. cent. 3. c. 2. p. 2. c. 12. p. 212. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 10. p. 590. &c. cent. 6. c. 2. p. 4. c. 10. p. 342. cent. 7. c. 2. p. 3. c. 7. p. 111, 115. cent. 8. c. 2. p. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For Paul had determined to sail by Ephesus -…
For Paul had determined to sail by Ephesus - Which lay on the other side of the bay. He hasted to be at Jerusalem on the day of pentecost - Because then was the greatest concourse of people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 16. To sail by Ephesus] Not to touch…
Verse 16. To sail by Ephesus] Not to touch there at this time.
To be at Jerusalem the day of pentecost.] That he might have the opportunity of preaching the kingdom of God to multitudes of Jews from different places, who would come up to Jerusalem at that feast; and then he no doubt expected to see there a renewal of that day of pentecost in which the Spirit was poured out on the disciples, and in consequence of which so many were converted to God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain To sail by Ephesus - The word “by” in…
To sail by Ephesus - The word “by” in our translation is ambiguous. We say to go by a place, meaning either to take it in our way and to go to it, or to go past it. Here it means the latter. He intended to sail past Ephesus without going to it.
For he hasted ... - Had he gone to Ephesus, he would probably have been so delayed in his journey that he could not reach Jerusalem at the time of Pentecost.
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The day of Pentecost - See the notes on Act 2:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For Paul had determined to sail by--or "sail past."
For Paul had determined to sail by--or "sail past."
Ephesus--He was right opposite to it when approaching Chios.
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because he would not spend time in Asia--the Asian province of which Ephesus was the chief city.
for he hasted, if . . . possible . . . to be at Jerusalem the day of Pentecost--as a suitable season for giving in the great collection from all the western churches, for keeping the feast, and clearing his apostolic position with the Church, then represented in large number at Jerusalem. The words imply that there was considerable ground to doubt if he would attain this object--for more than three of the seven weeks from Passover to Pentecost had already expired--and they are inserted evidently to explain why he did not once more visit Ephesus.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16. For Paul, &c.] In the midst of a…
16. For Paul, &c.] In the midst of a large Christian congregation, such as we know to have existed in Ephesus, there would have arisen many causes of delay which the Apostle in this rapid journey desired to avoid. Perhaps too there might have been some hostility roused against him, and either from a wish not to awaken this or from fear lest the allaying of it should consume time he resolved to send for the heads of the church to confer with him at Miletus.
because he would not spend the time in Asia] Better (with Rev. Ver.), that he might not have to spend time in Asia. He felt that he could not go to Ephesus and leave again in a day.
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for he hasted] Better, was hastening. The verb expresses the whole character of his journey, and we can only conclude that there was some difficulty in finding a vessel at Troas, or he would not have stayed there so long as he did and not have given a day to Ephesus, which he felt he was hardly likely to see again.
if … Pentecost] Pentecost at Jerusalem must have been a high Christian as well as a Jewish festival. There would be at such a time an opportunity for the Apostle to meet the more prominent members of the Christian body, and, while bringing his contributions from the churches which he had founded, to gladden them with the news of what God had enabled him to do.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (16) For Paul had determined to sail by Ephesus.—The…
(16) For Paul had determined to sail by Ephesus.—The English phrase is unfortunately ambiguous. What is meant is that he had decided to continue his voyage without going to Ephesus—to pass it by.
To be at Jerusalem the day of Pentecost.—The motives for this wish lie on the surface. (1) It was, as has been said in the Note on Act_2:1, the Feast that attracted most pilgrims from all parts of the world, and therefore gave most scope for his work as an Apostle, especially for the great task of healing the growing breach between the Jewish and Gentile Christians. (2) It revived the memories and the power of the great day which had been the birthday of the Church’s life as a distinct society. (3) St. Paul was contemplating a journey from Syria to Rome after his visit, and that would hardly have been feasible had he waited for the Feast of the Tabernacles. It might have seemed at first as if there was little gained in point of time by sending for the elders to come to him instead of going to them. We must remember, however, that had he taken the journey he would have been exposed to the accidents of travel, perhaps to a fresh riot like that of Demetrius, and might have been detained beyond the day fixed for the departure of the ship. By remaining at Miletus it was in his power to embark at any moment.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Past for by, A.V.; that he might not have…
Past for by, A.V.; that he might not have to for because he would not, A.V.; time for the time, A.V.; was hastening for hasted, A.V. To spend time; cronotribhsai, found only here in the New Testament, but used by Aristotle and others. It has rather the sense of wasting time, spending it needlessly. The day of Pentecost. The time of year is rims very distinctly marked. Paul was at Philippi at the time of the Passover, and hoped to reach Jerusalem by Pentecost.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain See notes on verse 14
See notes on verse 14
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 20:16 The Festival of Pentecost was one of the…
20:16 The Festival of Pentecost was one of the three Jewish pilgrimage festivals (see study note on 2:1-4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.