20:3 where he stayed 1 for three months. Because the Jews had made 2 a plot 3 against him as he was intending 4 to sail 5 for Syria, he decided 6 to return through Macedonia. 7 20:4 Paul 8 was accompanied by Sopater son of Pyrrhus from Berea, 9 Aristarchus and Secundus from Thessalonica, 10 Gaius 11 from Derbe, 12 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 13 20:5 These had gone on ahead 14 and were waiting for us in Troas. 15 20:6 We 16 sailed away from Philippi 17 after the days of Unleavened Bread, 18 and within five days 19 we came to the others 20 in Troas, 21 where we stayed for seven days. 20:7 On the first day 22 of the week, when we met 23 to break bread, Paul began to speak 24 to the people, and because he intended 25 to leave the next day, he extended 26 his message until midnight. 20:8 (Now there were many lamps 27 in the upstairs room where we were meeting.) 28 20:9 A young man named Eutychus, who was sitting in the window, 29 was sinking 30 into a deep sleep while Paul continued to speak 31 for a long time. Fast asleep, 32 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 33 threw himself 34 on the young man, 35 put his arms around him, 36 and said, “Do not be distressed, for he is still alive!” 37 20:11 Then Paul 38 went back upstairs, 39 and after he had broken bread and eaten, he talked with them 40 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 41 comforted.
20:13 We went on ahead 42 to the ship and put out to sea 43 for Assos, 44 intending 45 to take Paul aboard there, for he had arranged it this way. 46 He 47 himself was intending 48 to go there by land. 49 20:14 When he met us in Assos, 50 we took him aboard 51 and went to Mitylene. 52 20:15 We set sail 53 from there, and on the following day we arrived off Chios. 54 The next day we approached 55 Samos, 56 and the day after that we arrived at Miletus. 57 20:16 For Paul had decided to sail past Ephesus 58 so as not to spend time 59 in the province of Asia, 60 for he was hurrying 61 to arrive in Jerusalem, 62 if possible, 63 by the day of Pentecost. 20:17 From Miletus 64 he sent a message 65 to Ephesus, telling the elders of the church to come to him. 66
20:18 When they arrived, he said to them, “You yourselves know how I lived 67 the whole time I was with you, from the first day I set foot 68 in the province of Asia, 69 20:19 serving the Lord with all humility 70 and with tears, and with the trials that happened to me because of the plots 71 of the Jews. 20:20 You know that I did not hold back from proclaiming 72 to you anything that would be helpful, 73 and from teaching you publicly 74 and from house to house, 20:21 testifying 75 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 76 20:22 And now, 77 compelled 78 by the Spirit, I am going to Jerusalem 79 without knowing what will happen to me there, 80 20:23 except 81 that the Holy Spirit warns 82 me in town after town 83 that 84 imprisonment 85 and persecutions 86 are waiting for me. 20:24 But I do not consider my life 87 worth anything 88 to myself, so that 89 I may finish my task 90 and the ministry that I received from the Lord Jesus, to testify to the good news 91 of God’s grace.
20:25 “And now 92 I know that none 93 of you among whom I went around proclaiming the kingdom 94 will see me 95 again. 20:26 Therefore I declare 96 to you today that I am innocent 97 of the blood of you all. 98 20:27 For I did not hold back from 99 announcing 100 to you the whole purpose 101 of God. 20:28 Watch out for 102 yourselves and for all the flock of which 103 the Holy Spirit has made you overseers, 104 to shepherd the church of God 105 that he obtained 106 with the blood of his own Son. 107
20:31 Therefore be alert, 108 remembering that night and day for three years I did not stop warning 109 each one of you with tears.
1 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
2 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
5 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
7 sn Macedonia was the Roman province of Macedonia in Greece.
8 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
9 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
10 tn Grk “of the Thessalonians.”
11 tn Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
12 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
13 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
14 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
15 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
16 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.
18 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).
21 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).
23 tn Or “assembled.”
24 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.
26 tn Or “prolonged.”
27 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.”
28 sn This is best taken as a parenthetical note by the author.
29 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
30 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.
31 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
32 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.”
33 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
35 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
36 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.
37 tn Grk “for his life is in him” (an idiom).
38 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
39 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
40 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
41 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.’”
42 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
43 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
44 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
46 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
47 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
49 tn Or “there on foot.”
50 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
51 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
52 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
53 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
54 tn Or “offshore from Chios.”
sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
55 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
56 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
57 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
60 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
61 tn Or “was eager.”
63 tn Grk “if it could be to him” (an idiom).
64 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
65 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.
66 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.’”
67 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.
72 tn Or “declaring.”
73 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.
74 tn Or “openly.”
76 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.
77 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
78 tn Grk “bound.”
79 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).
82 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).
83 tn The Greek text here reads κατὰ πόλιν (kata polin).
84 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
85 tn Grk “bonds.”
87 tn Grk “soul.”
88 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’).”
89 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
90 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.
91 tn Or “to the gospel.”
92 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
93 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
94 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.
95 tn Grk “will see my face” (an idiom for seeing someone in person).
96 tn Or “testify.”
97 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.
98 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.
99 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.”
100 tn Or “proclaiming,” “declaring.”
101 tn Or “plan.”
103 tn Grk “in which.”
104 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.
105 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
106 tn Or “acquired.”
107 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).
108 tn Or “be watchful.”
109 tn Or “admonishing.”