20:6 We 1 sailed away from Philippi 2 after the days of Unleavened Bread, 3 and within five days 4 we came to the others 5 in Troas, 6 where we stayed for seven days. 20:7 On the first day 7 of the week, when we met 8 to break bread, Paul began to speak 9 to the people, and because he intended 10 to leave the next day, he extended 11 his message until midnight. 20:8 (Now there were many lamps 12 in the upstairs room where we were meeting.) 13 20:9 A young man named Eutychus, who was sitting in the window, 14 was sinking 15 into a deep sleep while Paul continued to speak 16 for a long time. Fast asleep, 17 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 18 threw himself 19 on the young man, 20 put his arms around him, 21 and said, “Do not be distressed, for he is still alive!” 22 20:11 Then Paul 23 went back upstairs, 24 and after he had broken bread and eaten, he talked with them 25 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 26 comforted.
1 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
3 sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
6 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
8 tn Or “assembled.”
9 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
11 tn Or “prolonged.”
12 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
13 sn This is best taken as a parenthetical note by the author.
14 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
15 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
16 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
17 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
18 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
20 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
21 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
22 tn Grk “for his life is in him” (an idiom).
23 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
24 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
25 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
26 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”