The Meaning of Acts 16:6 Explained

Acts 16:6

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;

KJV Reverse Interlinear

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, 

What does Acts 16:6 Mean?

Verse Meaning

Phrygia was a geographical region, and Galatia was a Roman province. Phrygia was part of Galatia as well as part of the province of Asia that lay west of Galatia. The province of Asia was one of several Roman provinces that occupied the larger district of Asia Minor. Asia Minor was ancient Anatolia and modern western Turkey. Paul evangelized Asia later ( Acts 18:19 to Acts 19:20). The time was not right for him to go there yet. Probably Paul intended to follow the Via Sebaste westward to Ephesus, the chief city and capital of Asia. Luke did not record how the Holy Spirit closed the door to Asia at this time. His emphasis was on the One who directed Paul, not how He did it (cf. Acts 13:1-3).
"The missionary journeys of Paul reveal an extraordinary combination of strategic planning and sensitivity to the guidance of the Holy Spirit in working out the details of the main goals. This is especially noticeable here." [1]
"Paul may have had visions or dreams (cf. Acts 16:9; Acts 23:11), or inward prompting. Silas, a prophet ( Acts 15:32), may have been moved to utter words of warning, or they may have had to change their plans by force of circumstances (e.g. Jewish opposition), which they afterwards recognized as the overruling intervention of Providence." [2]

Context Summary

Acts 16:1-13 - Guided To New Fields
Paul had a wonderful influence over young men. Timothy, Titus, and Mark bore his impress. When circumcision was insisted upon, as in the previous chapter, no one opposed it more stoutly than Paul; when it conciliated Jewish prejudice, he was quite willing to concede it, since in itself it was a matter of perfect indifference. As the stoning of Stephen was the first step toward winning Paul, so his own stoning at Lystra on the former occasion, as we have noted, probably gave him Timothy.
Our path through life will often be indicated by the fact that the doors which lead off the straight track are barred and bolted, so that we have no option save to go on. Paul was blocked first on the left, that he should not go into the province of Asia; then on the right, that he should not go into Bithynia. Finally he reached Troas, and stood face to face with the ocean that lay between him and Europe.
Here he had a vision which made a deep impression upon him. He saw a man of Macedonia standing in an attitude of entreaty and saying, Come over into Macedonia and help us. Note that word, concluding, Acts 16:10. God often leaves us to infer our course. He does not ignore His own great gift of reason. [source]

Chapter Summary: Acts 16

1  Paul and Silas are Joined by Timothy,
7  and being called by the Spirit from one country to another,
14  convert Lydia,
16  and cast out a spirit of divination;
19  for which cause they are whipped and imprisoned
25  The prison doors are opened
31  The jailor is converted,
35  and they are delivered

Greek Commentary for Acts 16:6

The region of Phrygia and Galatia [την Πρυγιαν και Γαλατικην χωραν]
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]
Asia []
See on Acts 2:9. [source]

Reverse Greek Commentary Search for Acts 16:6

Acts 16:7 They assayed to go into Bithynia [επειραζον εις την ιτυνιαν πορευτηναι]
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]
Acts 16:7 And the Spirit of Jesus suffered them not [και ουκ ειασεν αυτους το πνευμα Ιησου]
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]
Acts 18:19 To Ephesus [εις Επεσον]
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]
Acts 18:23 He departed [εχηλτεν]
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]
Acts 18:23 The region of Galatia and Phrygia [τεν Γαλατικην χωραν και Πρψγιαν]
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]
Acts 19:1 Having passed through the upper country [διελτοντα τα ανωτερικα μερη]
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]
Galatians 6:6 In the word [τὸν λόγον]
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]
Revelation 3:10 Upon the whole world [επι της εποικουμενης ολης]
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]
Revelation 3:10 Thou didst keep [ετηρησας]
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]
Revelation 3:10 - I also will keep [καγω τηρησω]
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]
Revelation 3:10 Which is to come [της μελλουσης ερχεσται]
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]

What do the individual words in Acts 16:6 mean?

Having passed through then - Phrygia and the Galatian region having been forbidden by the Holy Spirit to speak the word in - Asia
Διῆλθον δὲ τὴν Φρυγίαν καὶ Γαλατικὴν χώραν κωλυθέντες ὑπὸ τοῦ Ἁγίου Πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ Ἀσίᾳ

Διῆλθον  Having  passed  through 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: διέρχομαι  
Sense: to go through, pass through.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
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.
Γαλατικὴν  the  Galatian 
Parse: Adjective, Accusative Feminine Singular
Root: Γαλατικός  
Sense: a citizen of Galatia.
χώραν  region 
Parse: Noun, Accusative Feminine Singular
Root: χώρα  
Sense: the space lying between two places or limits.
κωλυθέντες  having  been  forbidden 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural
Root: κωλύω  
Sense: to hinder, prevent forbid.
Ἁγίου  Holy 
Parse: Adjective, Genitive Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
Πνεύματος  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
λαλῆσαι  to  speak 
Parse: Verb, Aorist Infinitive Active
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
λόγον  word 
Parse: Noun, Accusative Masculine Singular
Root: λόγος  
Sense: of speech.
τῇ  - 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
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.