20:17 From Miletus 1 he sent a message 2 to Ephesus, telling the elders of the church to come to him. 3
20:18 When they arrived, he said to them, “You yourselves know how I lived 4 the whole time I was with you, from the first day I set foot 5 in the province of Asia, 6 20:19 serving the Lord with all humility 7 and with tears, and with the trials that happened to me because of the plots 8 of the Jews. 20:20 You know that I did not hold back from proclaiming 9 to you anything that would be helpful, 10 and from teaching you publicly 11 and from house to house, 20:21 testifying 12 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 13 20:22 And now, 14 compelled 15 by the Spirit, I am going to Jerusalem 16 without knowing what will happen to me there, 17 20:23 except 18 that the Holy Spirit warns 19 me in town after town 20 that 21 imprisonment 22 and persecutions 23 are waiting for me. 20:24 But I do not consider my life 24 worth anything 25 to myself, so that 26 I may finish my task 27 and the ministry that I received from the Lord Jesus, to testify to the good news 28 of God’s grace.
20:25 “And now 29 I know that none 30 of you among whom I went around proclaiming the kingdom 31 will see me 32 again. 20:26 Therefore I declare 33 to you today that I am innocent 34 of the blood of you all. 35 20:27 For I did not hold back from 36 announcing 37 to you the whole purpose 38 of God. 20:28 Watch out for 39 yourselves and for all the flock of which 40 the Holy Spirit has made you overseers, 41 to shepherd the church of God 42 that he obtained 43 with the blood of his own Son. 44 20:29 I know that after I am gone 45 fierce wolves 46 will come in among you, not sparing the flock. 20:30 Even from among your own group 47 men 48 will arise, teaching perversions of the truth 49 to draw the disciples away after them. 20:31 Therefore be alert, 50 remembering that night and day for three years I did not stop warning 51 each one of you with tears. 20:32 And now I entrust 52 you to God and to the message 53 of his grace. This message 54 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 55 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 56 provided for my needs and the needs of those who were with me. 20:35 By all these things, 57 I have shown you that by working in this way we must help 58 the weak, 59 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 60
20:36 When 61 he had said these things, he knelt down 62 with them all and prayed. 20:37 They all began to weep loudly, 63 and hugged 64 Paul and kissed him, 65 20:38 especially saddened 66 by what 67 he had said, that they were not going to see him 68 again. Then they accompanied 69 him to the ship.
1 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
2 tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
3 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
4 tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
9 tn Or “declaring.”
10 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
11 tn Or “openly.”
13 tc Several
sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
14 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
15 tn Grk “bound.”
16 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
19 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
20 tn The Greek text here reads κατὰ πόλιν (kata polin).
21 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
22 tn Grk “bonds.”
24 tn Grk “soul.”
25 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
26 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
27 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
28 tn Or “to the gospel.”
29 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
30 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
31 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
32 tn Grk “will see my face” (an idiom for seeing someone in person).
33 tn Or “testify.”
34 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
35 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
36 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
37 tn Or “proclaiming,” “declaring.”
38 tn Or “plan.”
40 tn Grk “in which.”
41 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
42 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
43 tn Or “acquired.”
44 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).
45 tn Grk “after my departure.”
46 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
47 tn Grk “from among yourselves.”
48 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.
50 tn Or “be watchful.”
51 tn Or “admonishing.”
53 tn Grk “word.”
54 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.
55 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.
56 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
57 sn The expression By all these things means “In everything I did.”
58 tn Or “must assist.”
60 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
61 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
62 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
63 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
64 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
65 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
66 tn Or “pained.”
67 tn Grk “by the word that he had said.”
68 tn Grk “to see his face” (an idiom for seeing someone in person).