24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.
31:1 Then Moses went 1 and spoke these words 2 to all Israel.
28:1 “If you indeed 3 obey the Lord your God and are careful to observe all his commandments I am giving 4 you today, the Lord your God will elevate you above all the nations of the earth.
20:18 When they arrived, he said to them, “You yourselves know how I lived 8 the whole time I was with you, from the first day I set foot 9 in the province of Asia, 10 20:19 serving the Lord with all humility 11 and with tears, and with the trials that happened to me because of the plots 12 of the Jews. 20:20 You know that I did not hold back from proclaiming 13 to you anything that would be helpful, 14 and from teaching you publicly 15 and from house to house, 20:21 testifying 16 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 17 20:22 And now, 18 compelled 19 by the Spirit, I am going to Jerusalem 20 without knowing what will happen to me there, 21 20:23 except 22 that the Holy Spirit warns 23 me in town after town 24 that 25 imprisonment 26 and persecutions 27 are waiting for me. 20:24 But I do not consider my life 28 worth anything 29 to myself, so that 30 I may finish my task 31 and the ministry that I received from the Lord Jesus, to testify to the good news 32 of God’s grace.
20:25 “And now 33 I know that none 34 of you among whom I went around proclaiming the kingdom 35 will see me 36 again. 20:26 Therefore I declare 37 to you today that I am innocent 38 of the blood of you all. 39 20:27 For I did not hold back from 40 announcing 41 to you the whole purpose 42 of God. 20:28 Watch out for 43 yourselves and for all the flock of which 44 the Holy Spirit has made you overseers, 45 to shepherd the church of God 46 that he obtained 47 with the blood of his own Son. 48 20:29 I know that after I am gone 49 fierce wolves 50 will come in among you, not sparing the flock. 20:30 Even from among your own group 51 men 52 will arise, teaching perversions of the truth 53 to draw the disciples away after them. 20:31 Therefore be alert, 54 remembering that night and day for three years I did not stop warning 55 each one of you with tears. 20:32 And now I entrust 56 you to God and to the message 57 of his grace. This message 58 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 59 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 60 provided for my needs and the needs of those who were with me. 20:35 By all these things, 61 I have shown you that by working in this way we must help 62 the weak, 63 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 64
1 tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.
2 tn In the MT this refers to the words that follow (cf. NIV, NCV).
3 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”
4 tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).
5 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
6 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.
7 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.’”
8 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 “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.”
10 tn Grk “Asia”; see the note on this word in v. 16.
11 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
12 sn These plots are mentioned in Acts 9:24; 20:13.
13 tn Or “declaring.”
14 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.
15 tn Or “openly.”
16 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.”
17 tc Several
18 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
19 tn Grk “bound.”
20 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).
21 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.”
22 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
23 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).
24 tn The Greek text here reads κατὰ πόλιν (kata polin).
25 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
26 tn Grk “bonds.”
27 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
28 tn Grk “soul.”
29 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’).”
30 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
31 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.
32 tn Or “to the gospel.”
33 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
34 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
35 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.
36 tn Grk “will see my face” (an idiom for seeing someone in person).
37 tn Or “testify.”
38 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
39 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.
40 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.”
41 tn Or “proclaiming,” “declaring.”
42 tn Or “plan.”
43 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
44 tn Grk “in which.”
45 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.
46 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
47 tn Or “acquired.”
48 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.
49 tn Grk “after my departure.”
50 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.
51 tn Grk “from among yourselves.”
52 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.
53 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
54 tn Or “be watchful.”
55 tn Or “admonishing.”
56 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.”
57 tn Grk “word.”
58 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.
59 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.
60 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
61 sn The expression By all these things means “In everything I did.”
62 tn Or “must assist.”
63 tn Or “the sick.” See Eph 4:28.
64 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.