Kisah Para Rasul 20:5--21:15

20:5 These had gone on ahead ¹  and were waiting for us in Troas. ²  20:6 We ³  sailed away from Philippi ⁴  after the days of Unleavened Bread, ⁵  and within five days ⁶  we came to the others ⁷  in Troas, ⁸  where we stayed for seven days. 20:7 On the first day ⁹  of the week, when we met ¹⁰  to break bread, Paul began to speak ¹¹  to the people, and because he intended ¹²  to leave the next day, he extended ¹³  his message until midnight. 20:8 (Now there were many lamps ¹⁴  in the upstairs room where we were meeting.) ¹⁵  20:9 A young man named Eutychus, who was sitting in the window, ¹⁶  was sinking ¹⁷  into a deep sleep while Paul continued to speak ¹⁸  for a long time. Fast asleep, ¹⁹  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ²⁰  threw himself ²¹  on the young man, ²²  put his arms around him, ²³  and said, “Do not be distressed, for he is still alive!” ²⁴  20:11 Then Paul ²⁵  went back upstairs, ²⁶  and after he had broken bread and eaten, he talked with them ²⁷  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ²⁸  comforted.

The Voyage to Miletus

20:13 We went on ahead ²⁹  to the ship and put out to sea ³⁰  for Assos, ³¹  intending ³²  to take Paul aboard there, for he had arranged it this way. ³³  He ³⁴  himself was intending ³⁵  to go there by land. ³⁶  20:14 When he met us in Assos, ³⁷  we took him aboard ³⁸  and went to Mitylene. ³⁹  20:15 We set sail ⁴⁰  from there, and on the following day we arrived off Chios. ⁴¹  The next day we approached ⁴²  Samos, ⁴³  and the day after that we arrived at Miletus. ⁴⁴  20:16 For Paul had decided to sail past Ephesus ⁴⁵  so as not to spend time ⁴⁶  in the province of Asia, ⁴⁷  for he was hurrying ⁴⁸  to arrive in Jerusalem, ⁴⁹  if possible, ⁵⁰  by the day of Pentecost. 20:17 From Miletus ⁵¹  he sent a message ⁵²  to Ephesus, telling the elders of the church to come to him. ⁵³ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ⁵⁴  the whole time I was with you, from the first day I set foot ⁵⁵  in the province of Asia, ⁵⁶  20:19 serving the Lord with all humility ⁵⁷  and with tears, and with the trials that happened to me because of the plots ⁵⁸  of the Jews. 20:20 You know that I did not hold back from proclaiming ⁵⁹  to you anything that would be helpful, ⁶⁰  and from teaching you publicly ⁶¹  and from house to house, 20:21 testifying ⁶²  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁶³  20:22 And now, ⁶⁴  compelled ⁶⁵  by the Spirit, I am going to Jerusalem ⁶⁶  without knowing what will happen to me there, ⁶⁷  20:23 except ⁶⁸  that the Holy Spirit warns ⁶⁹  me in town after town ⁷⁰  that ⁷¹  imprisonment ⁷²  and persecutions ⁷³  are waiting for me. 20:24 But I do not consider my life ⁷⁴  worth anything ⁷⁵  to myself, so that ⁷⁶  I may finish my task ⁷⁷  and the ministry that I received from the Lord Jesus, to testify to the good news ⁷⁸  of God’s grace.

20:25 “And now ⁷⁹  I know that none ⁸⁰  of you among whom I went around proclaiming the kingdom ⁸¹  will see me ⁸²  again. 20:26 Therefore I declare ⁸³  to you today that I am innocent ⁸⁴  of the blood of you all. ⁸⁵  20:27 For I did not hold back from ⁸⁶  announcing ⁸⁷  to you the whole purpose ⁸⁸  of God. 20:28 Watch out for ⁸⁹  yourselves and for all the flock of which ⁹⁰  the Holy Spirit has made you overseers, ⁹¹  to shepherd the church of God ⁹²  that he obtained ⁹³  with the blood of his own Son. ⁹⁴  20:29 I know that after I am gone ⁹⁵  fierce wolves ⁹⁶  will come in among you, not sparing the flock. 20:30 Even from among your own group ⁹⁷  men ⁹⁸  will arise, teaching perversions of the truth ⁹⁹  to draw the disciples away after them. 20:31 Therefore be alert, ¹⁰⁰  remembering that night and day for three years I did not stop warning ¹⁰¹  each one of you with tears. 20:32 And now I entrust ¹⁰²  you to God and to the message ¹⁰³  of his grace. This message ¹⁰⁴  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired ¹⁰⁵  no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine ¹⁰⁶  provided for my needs and the needs of those who were with me. 20:35 By all these things, ¹⁰⁷  I have shown you that by working in this way we must help ¹⁰⁸  the weak, ¹⁰⁹  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹¹⁰ 

20:36 When ¹¹¹  he had said these things, he knelt down ¹¹²  with them all and prayed. 20:37 They all began to weep loudly, ¹¹³  and hugged ¹¹⁴  Paul and kissed him, ¹¹⁵  20:38 especially saddened ¹¹⁶  by what ¹¹⁷  he had said, that they were not going to see him ¹¹⁸  again. Then they accompanied ¹¹⁹  him to the ship.

Paul’s Journey to Jerusalem

21:1 After ¹²⁰  we ¹²¹  tore ourselves away ¹²²  from them, we put out to sea, ¹²³  and sailing a straight course, ¹²⁴  we came to Cos, ¹²⁵  on the next day to Rhodes, ¹²⁶  and from there to Patara. ¹²⁷  21:2 We found ¹²⁸  a ship crossing over to Phoenicia, ¹²⁹  went aboard, ¹³⁰  and put out to sea. ¹³¹  21:3 After we sighted Cyprus ¹³²  and left it behind on our port side, ¹³³  we sailed on to Syria and put in ¹³⁴  at Tyre, ¹³⁵  because the ship was to unload its cargo there. 21:4 After we located ¹³⁶  the disciples, we stayed there ¹³⁷  seven days. They repeatedly told ¹³⁸  Paul through the Spirit ¹³⁹  not to set foot ¹⁴⁰  in Jerusalem. ¹⁴¹  21:5 When ¹⁴²  our time was over, ¹⁴³  we left and went on our way. All of them, with their wives and children, accompanied ¹⁴⁴  us outside of the city. After ¹⁴⁵  kneeling down on the beach and praying, ¹⁴⁶  21:6 we said farewell ¹⁴⁷  to one another. ¹⁴⁸  Then ¹⁴⁹  we went aboard the ship, and they returned to their own homes. ¹⁵⁰  21:7 We continued the voyage from Tyre ¹⁵¹  and arrived at Ptolemais, ¹⁵²  and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left ¹⁵³  and came to Caesarea, ¹⁵⁴  and entered ¹⁵⁵  the house of Philip the evangelist, who was one of the seven, ¹⁵⁶  and stayed with him. 21:9 (He had four unmarried ¹⁵⁷  daughters who prophesied.) ¹⁵⁸ 

21:10 While we remained there for a number of days, ¹⁵⁹  a prophet named Agabus ¹⁶⁰  came down from Judea. 21:11 He came ¹⁶¹  to us, took ¹⁶²  Paul’s belt, ¹⁶³  tied ¹⁶⁴  his own hands and feet with it, ¹⁶⁵  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹⁶⁶  to the Gentiles.’” 21:12 When we heard this, both we and the local people ¹⁶⁷  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁶⁸  my heart? For I am ready not only to be tied up, ¹⁶⁹  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, ¹⁷⁰  we said no more except, ¹⁷¹  “The Lord’s will be done.” ¹⁷² 

21:15 After these days we got ready ¹⁷³  and started up ¹⁷⁴  to Jerusalem.

[20:5]  ¹ 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.

[20:5]  ² sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  ³ 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.

[20:6]  ⁴ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ⁵ 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).

[20:6]  ⁶ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ⁷ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ⁸ 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).

[20:7]  ⁹ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ¹⁰ tn Or “assembled.”

[20:7]  ¹¹ 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.

[20:7]  ¹² tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ¹³ tn Or “prolonged.”

[20:8]  ¹⁴ 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.”

[20:8]  ¹⁵ sn This is best taken as a parenthetical note by the author.

[20:9]  ¹⁶ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ¹⁷ 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.

[20:9]  ¹⁸ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ¹⁹ 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.”

[20:10]  ²⁰ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ²¹ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ²² tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ²³ 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.

[20:10]  ²⁴ tn Grk “for his life is in him” (an idiom).

[20:11]  ²⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ²⁶ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ²⁷ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  ²⁸ 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.’”

[20:13]  ²⁹ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ³⁰ 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.”

[20:13]  ³¹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ³² tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ³³ 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.”

[20:13]  ³⁴ 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.”

[20:13]  ³⁵ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ³⁶ tn Or “there on foot.”

[20:14]  ³⁷ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ³⁸ tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ³⁹ 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.

[20:15]  ⁴⁰ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ⁴¹ tn Or “offshore from Chios.”

[20:15]  sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

[20:15]  ⁴² 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.”

[20:15]  ⁴³ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ⁴⁴ 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).

[20:16]  ⁴⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁴⁶ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ⁴⁷ 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.

[20:16]  ⁴⁸ tn Or “was eager.”

[20:16]  ⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁵⁰ tn Grk “if it could be to him” (an idiom).

[20:17]  ⁵¹ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ⁵² 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.

[20:17]  ⁵³ 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.’”

[20:18]  ⁵⁴ 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.

[20:18]  ⁵⁵ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ⁵⁶ tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ⁵⁷ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ⁵⁸ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ⁵⁹ tn Or “declaring.”

[20:20]  ⁶⁰ 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.

[20:20]  ⁶¹ tn Or “openly.”

[20:21]  ⁶² tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁶³ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  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.

[20:22]  ⁶⁴ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ⁶⁵ tn Grk “bound.”

[20:22]  ⁶⁶ 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).

[20:22]  ⁶⁷ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:23]  ⁶⁸ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ⁶⁹ 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).

[20:23]  ⁷⁰ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ⁷¹ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ⁷² tn Grk “bonds.”

[20:23]  ⁷³ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ⁷⁴ tn Grk “soul.”

[20:24]  ⁷⁵ 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’).”

[20:24]  ⁷⁶ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ⁷⁷ 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.

[20:24]  ⁷⁸ tn Or “to the gospel.”

[20:25]  ⁷⁹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ⁸⁰ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ⁸¹ 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.

[20:25]  ⁸² tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  ⁸³ tn Or “testify.”

[20:26]  ⁸⁴ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  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.

[20:26]  ⁸⁵ 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.

[20:27]  ⁸⁶ 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.”

[20:27]  ⁸⁷ tn Or “proclaiming,” “declaring.”

[20:27]  ⁸⁸ tn Or “plan.”

[20:28]  ⁸⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁹⁰ tn Grk “in which.”

[20:28]  ⁹¹ 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.

[20:28]  ⁹² 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 mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁹³ tn Or “acquired.”

[20:28]  ⁹⁴ 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.

[20:28]  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).

[20:29]  ⁹⁵ tn Grk “after my departure.”

[20:29]  ⁹⁶ 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.

[20:30]  ⁹⁷ tn Grk “from among yourselves.”

[20:30]  ⁹⁸ 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.

[20:30]  ⁹⁹ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  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.

[20:31]  ¹⁰⁰ tn Or “be watchful.”

[20:31]  ¹⁰¹ tn Or “admonishing.”

[20:32]  ¹⁰² tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁰³ tn Grk “word.”

[20:32]  ¹⁰⁴ 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.

[20:33]  ¹⁰⁵ 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.

[20:34]  ¹⁰⁶ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  ¹⁰⁷ sn The expression By all these things means “In everything I did.”

[20:35]  ¹⁰⁸ tn Or “must assist.”

[20:35]  ¹⁰⁹ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹¹⁰ 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.

[20:36]  ¹¹¹ 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.

[20:36]  ¹¹² tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[20:37]  ¹¹³ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ¹¹⁴ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ¹¹⁵ 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.

[20:38]  ¹¹⁶ tn Or “pained.”

[20:38]  ¹¹⁷ tn Grk “by the word that he had said.”

[20:38]  ¹¹⁸ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ¹¹⁹ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[21:1]  ¹²⁰ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹²¹ 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.

[21:1]  ¹²² tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹²³ 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.”

[21:1]  ¹²⁴ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹²⁵ sn Cos was an island in the Aegean Sea.

[21:1]  ¹²⁶ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹²⁷ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2]  ¹²⁸ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹²⁹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹³⁰ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹³¹ 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.”

[21:3]  ¹³² sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ¹³³ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ¹³⁴ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ¹³⁵ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[21:4]  ¹³⁶ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ¹³⁷ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹³⁸ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹³⁹ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹⁴⁰ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ¹⁴² tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ¹⁴³ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹⁴⁴ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹⁴⁵ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ¹⁴⁶ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ¹⁴⁷ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ¹⁴⁸ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ¹⁴⁹ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ¹⁵⁰ tn Grk “to their own”; the word “homes” is implied.

[21:7]  ¹⁵¹ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹⁵² sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8]  ¹⁵³ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁵⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).

[21:8]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:8]  ¹⁵⁵ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁵⁶ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9]  ¹⁵⁷ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ¹⁵⁸ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ¹⁵⁹ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹⁶⁰ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ¹⁶¹ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁶² tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁶³ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹⁶⁴ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁶⁵ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹⁶⁶ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ¹⁶⁷ tn Or “the people there.”

[21:13]  ¹⁶⁸ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁶⁹ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14]  ¹⁷⁰ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ¹⁷¹ tn Grk “we became silent, saying.”

[21:14]  ¹⁷² sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  ¹⁷³ tn Or “we made preparations.”

[21:15]  ¹⁷⁴ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:15]  sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.