KJV: Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,
YLT: and having gone through Phrygia and the region of Galatia, having been forbidden by the Holy Spirit to speak the word in Asia,
Darby: And having passed through Phrygia and the Galatian country, having been forbidden by the Holy Spirit to speak the word in Asia,
ASV: And they went through the region of Phrygia and Galatia, having been forbidden of the Holy Spirit to speak the word in Asia;
Διῆλθον | Having passed through |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: διέρχομαι Sense: to go through, pass through. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Φρυγίαν | Phrygia |
Parse: Noun, Accusative Feminine Singular Root: Φρυγία Sense: a region in Asia Minor bounded by Bithynia, Galatia, Lycaonia, Pisidia, Lydia, Mysia and it contained the cities of Laodicea, Hierapolis, and Colosse. |
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Γαλατικὴν | the Galatian |
Parse: Adjective, Accusative Feminine Singular Root: Γαλατικός Sense: a citizen of Galatia. |
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χώραν | region |
Parse: Noun, Accusative Feminine Singular Root: χώρα Sense: the space lying between two places or limits. |
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κωλυθέντες | having been forbidden |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: κωλύω Sense: to hinder, prevent forbid. |
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Ἁγίου | Holy |
Parse: Adjective, Genitive Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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Πνεύματος | Spirit |
Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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λαλῆσαι | to speak |
Parse: Verb, Aorist Infinitive Active Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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λόγον | word |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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τῇ | - |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἀσίᾳ | Asia |
Parse: Noun, Dative Feminine Singular Root: Ἀσία Sense: Asia proper or proconsular Asia embracing Mysia, Lydia, Phrygia, and Caria, corresponding closely to Turkey today. |
Greek Commentary for Acts 16:6
This is probably the correct text with one article and apparently describes one “Region” or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in Acts 14:6). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in Acts 14:1-5; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in Acts 18:23, it is still possible for Paul in Galatians 1:2 to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in Acts 18:23 adds the term “of Galatia” Does Luke mean to use “of Galatia” in the same ethnographic sense as “of Phrygia” or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (Acts 18:23). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle κωλυτεντες kōluthentes (“having been forbidden”) plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of κωλυω kōluō to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, Grammar, pp. 860-63, 1112-14). The only natural meaning of κωλυτεντες kōluthentes is that Paul with Silas and Timothy “passed through the region of Phrygia and Galatia” because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called “the region of Phrygia and Galatia” is not in the direct line west toward Ephesus. What follows in Acts 16:7 throws further light on the point. [source]
See on Acts 2:9. [source]
Reverse Greek Commentary Search for Acts 16:6
Conative imperfect of πειραζω peirazō and ingressive aorist passive infinitive of πορευομαι poreuomai Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. This journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). This is, to my mind, the strongest argument for the North Galatian view in these Acts 16:6, Acts 16:7. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is Acts 16:6, Acts 16:7 that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke‘s grammar to pieces to bolster up a theory of criticism? And the Spirit of Jesus suffered them not (και ουκ ειασεν αυτους το πνευμα Ιησου kai ouk eiasen autous to pneuma Iēsou). The same Spirit who in Acts 16:6 had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans 8:9) and the Spirit of Jesus Christ (Philemon 1:19). Ειασεν Eiasen is first aorist active indicative of εαω eaō old verb to allow. [source]
The same Spirit who in Acts 16:6 had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans 8:9) and the Spirit of Jesus Christ (Philemon 1:19). Ειασεν Eiasen is first aorist active indicative of εαω eaō old verb to allow. [source]
This great city on the Cayster, the capital of the Province of Asia, the home of the worship of Diana (Artemis) with a wonderful temple, Paul at last had reached, though forbidden to come on the way out on this tour (Acts 16:6). Here Paul will spend three years after his return from Jerusalem. He left them there (κακεινους κατελιπεν αυτου kakeinous katelipen autou). That is, Priscilla and Aquila he left (second aorist active indicative) here (αυτου autou). But Luke mentions the departure by way of anticipation before he actually went away (Acts 18:21). But he himself Paul again the leading person in the narrative. On this occasion he may have gone alone into the synagogue. He reasoned (διελεχατο dielexato). Luke‘s favourite word for Paul‘s synagogue discourses (Acts 17:2, Acts 17:17; Acts 18:4 which see) as also Acts 19:8, Acts 19:9. [source]
Thus simply and alone Paul began the third mission tour without a Barnabas or a Silas. Went through (διερχομενος dierchomenos). Present middle participle, going through. The region of Galatia and Phrygia See note on Acts 16:6 for discussion of this phrase, here in reverse order, passing through the Galatic region and then Phrygia. Does Luke mean Lycaonia (Derbe and Lystra) and Phrygia (Iconium and Pisidian Antioch)? Or does he mean the route west through the old Galatia and the old Phrygia on west into Asia? The same conflict exists here over the South Galatian and the North Galatian theories. Phrygia is apparently distinguished from the Galatic region here. It is apparently a.d. 52 when Paul set out on this tour. In order (kathexēs). In succession as in Acts 11:4, though the names of the cities are not given. Stablishing As he did in the second tour (Acts 15:41, κατεχης epistērizōn compound of this same verb) which see. [source]
See note on Acts 16:6 for discussion of this phrase, here in reverse order, passing through the Galatic region and then Phrygia. Does Luke mean Lycaonia (Derbe and Lystra) and Phrygia (Iconium and Pisidian Antioch)? Or does he mean the route west through the old Galatia and the old Phrygia on west into Asia? The same conflict exists here over the South Galatian and the North Galatian theories. Phrygia is apparently distinguished from the Galatic region here. It is apparently a.d. 52 when Paul set out on this tour. In order (kathexēs). In succession as in Acts 11:4, though the names of the cities are not given. Stablishing As he did in the second tour (Acts 15:41, κατεχης epistērizōn compound of this same verb) which see. [source]
Second aorist active participle of διερχομαι dierchomai accusative case agreeing with Παυλον Paulon accusative of general reference with the infinitive ελτειν elthein idiomatic construction with εγενετο egeneto The word for “upper” Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (Acts 16:6). Whether the upper “parts” The province of Asia included the western part of Asia Minor. The Romans took this country b.c. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of Rev. 2;3), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. Certain disciples (τινας ματητας tinas mathētas). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them “disciples” or “learners” (ματητας mathētas) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John‘s disciples clung to him till his death (John 3:22-25; Luke 7:19; Matthew 14:12). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus. [source]
The gospel. Usually in Paul with some qualifying word, as of God. Comp. Acts 4:4; Acts 8:4; Acts 11:19; Acts 14:25; Acts 16:6; 1 Thessalonians 1:6; Colossians 4:3. [source]
The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause. [source]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ ek after τηρεω tēreō in John 17:15, απο apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ ek after τηρεω tēreō in John 17:15, απο apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]