Kisah Para Rasul 20:6-38
Konteks20:6 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.
20:13 We went on ahead 27 to the ship and put out to sea 28 for Assos, 29 intending 30 to take Paul aboard there, for he had arranged it this way. 31 He 32 himself was intending 33 to go there by land. 34 20:14 When he met us in Assos, 35 we took him aboard 36 and went to Mitylene. 37 20:15 We set sail 38 from there, and on the following day we arrived off Chios. 39 The next day we approached 40 Samos, 41 and the day after that we arrived at Miletus. 42 20:16 For Paul had decided to sail past Ephesus 43 so as not to spend time 44 in the province of Asia, 45 for he was hurrying 46 to arrive in Jerusalem, 47 if possible, 48 by the day of Pentecost. 20:17 From Miletus 49 he sent a message 50 to Ephesus, telling the elders of the church to come to him. 51
20:18 When they arrived, he said to them, “You yourselves know how I lived 52 the whole time I was with you, from the first day I set foot 53 in the province of Asia, 54 20:19 serving the Lord with all humility 55 and with tears, and with the trials that happened to me because of the plots 56 of the Jews. 20:20 You know that I did not hold back from proclaiming 57 to you anything that would be helpful, 58 and from teaching you publicly 59 and from house to house, 20:21 testifying 60 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 61 20:22 And now, 62 compelled 63 by the Spirit, I am going to Jerusalem 64 without knowing what will happen to me there, 65 20:23 except 66 that the Holy Spirit warns 67 me in town after town 68 that 69 imprisonment 70 and persecutions 71 are waiting for me. 20:24 But I do not consider my life 72 worth anything 73 to myself, so that 74 I may finish my task 75 and the ministry that I received from the Lord Jesus, to testify to the good news 76 of God’s grace.
20:25 “And now 77 I know that none 78 of you among whom I went around proclaiming the kingdom 79 will see me 80 again. 20:26 Therefore I declare 81 to you today that I am innocent 82 of the blood of you all. 83 20:27 For I did not hold back from 84 announcing 85 to you the whole purpose 86 of God. 20:28 Watch out for 87 yourselves and for all the flock of which 88 the Holy Spirit has made you overseers, 89 to shepherd the church of God 90 that he obtained 91 with the blood of his own Son. 92 20:29 I know that after I am gone 93 fierce wolves 94 will come in among you, not sparing the flock. 20:30 Even from among your own group 95 men 96 will arise, teaching perversions of the truth 97 to draw the disciples away after them. 20:31 Therefore be alert, 98 remembering that night and day for three years I did not stop warning 99 each one of you with tears. 20:32 And now I entrust 100 you to God and to the message 101 of his grace. This message 102 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 103 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 104 provided for my needs and the needs of those who were with me. 20:35 By all these things, 105 I have shown you that by working in this way we must help 106 the weak, 107 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 108
20:36 When 109 he had said these things, he knelt down 110 with them all and prayed. 20:37 They all began to weep loudly, 111 and hugged 112 Paul and kissed him, 113 20:38 especially saddened 114 by what 115 he had said, that they were not going to see him 116 again. Then they accompanied 117 him to the ship.
[20:6] 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.
[20:6] 2 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:6] 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).
[20:6] 4 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
[20:6] 5 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
[20:6] 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).
[20:7] 7 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
[20:7] 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.
[20:7] 10 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.”
[20:8] 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.”
[20:8] 13 sn This is best taken as a parenthetical note by the author.
[20:9] 14 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
[20:9] 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.
[20:9] 16 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
[20:9] 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.”
[20:10] 18 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:10] 19 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
[20:10] 20 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
[20:10] 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.
[20:10] 22 tn Grk “for his life is in him” (an idiom).
[20:11] 23 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[20:11] 24 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] 25 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] 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.’”
[20:13] 27 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] 28 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] 29 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:13] 30 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] 31 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] 32 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] 33 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] 34 tn Or “there on foot.”
[20:14] 35 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:14] 36 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] 37 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] 38 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] 39 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] 40 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] 41 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
[20:15] 42 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] 43 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[20:16] 44 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] 45 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] 47 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:16] 48 tn Grk “if it could be to him” (an idiom).
[20:17] 49 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 50 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] 51 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] 52 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] 53 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] 54 tn Grk “Asia”; see the note on this word in v. 16.
[20:19] 55 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] 56 sn These plots are mentioned in Acts 9:24; 20:13.
[20:20] 58 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.
[20:21] 60 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] 61 tc Several
[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] 62 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 64 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] 65 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] 66 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 67 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] 68 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 69 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 71 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[20:24] 73 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] 74 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] 75 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] 76 tn Or “to the gospel.”
[20:25] 77 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:25] 78 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] 79 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] 80 tn Grk “will see my face” (an idiom for seeing someone in person).
[20:26] 82 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] 83 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] 84 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] 85 tn Or “proclaiming,” “declaring.”
[20:28] 87 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 89 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] 90 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
[20:28] 92 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] 93 tn Grk “after my departure.”
[20:29] 94 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] 95 tn Grk “from among yourselves.”
[20:30] 96 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] 97 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] 98 tn Or “be watchful.”
[20:31] 99 tn Or “admonishing.”
[20:32] 100 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] 102 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] 103 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] 104 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
[20:35] 105 sn The expression By all these things means “In everything I did.”
[20:35] 106 tn Or “must assist.”
[20:35] 107 tn Or “the sick.” See Eph 4:28.
[20:35] 108 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] 109 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] 110 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] 111 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 112 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 113 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] 115 tn Grk “by the word that he had said.”
[20:38] 116 tn Grk “to see his face” (an idiom for seeing someone in person).
[20:38] 117 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
