Acts / Chapter 20

Acts 20

38 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Acts 20 narrates Paul's journey through Macedonia and Greece back toward Jerusalem, including a memorable scene in Troas where the young man Eutychus falls from a window during Paul's midnight sermon and is restored to life. The chapter concludes with Paul's farewell address to the elders of the Ephesian church at Miletus — a deeply emotional speech in which he warns of future threats to the community and commends them to God's grace. This is the only speech in Acts addressed to a Christian audience by Paul, making it a unique window into his pastoral theology.

What Makes This Chapter Remarkable

The 'we' narrative resumes at verse 5, indicating the author's presence as a traveling companion. Paul's Miletus speech (vv. 18-35) is structured like a Greco-Roman farewell discourse: it reviews past conduct, warns of future dangers, and entrusts the audience to a higher authority. The quotation of Jesus in verse 35 — 'It is more blessed to give than to receive' — appears nowhere in the Gospels, representing an otherwise unrecorded saying of Jesus (an agraphon). The speech's emphasis on 'the whole counsel of God' (v. 27) and elders as 'overseers' (episkopoi, v. 28) became foundational for later church governance theology.

Translation Friction

The Eutychus episode (vv. 7-12) uses language that parallels Elijah's raising of the widow's son (1 Kings 17:21). Whether Eutychus actually died or was merely thought dead is debated — Paul's statement 'his life is in him' (v. 10) could indicate either resuscitation or reassurance. We render the Greek as given without resolving the ambiguity. The terms 'elders' (presbyteroi, v. 17) and 'overseers' (episkopoi, v. 28) are used interchangeably here, though later church tradition distinguished them as separate offices.

Connections

Paul's determination to reach Jerusalem by Pentecost (v. 16) echoes the pilgrimage theology of the Old Testament festivals. The farewell speech connects to Moses' farewell in Deuteronomy 31-33, Samuel's farewell in 1 Samuel 12, and Jesus' farewell discourse in John 13-17. The 'wolves' imagery (v. 29) echoes Jesus' warnings in Matthew 7:15 and John 10:12. Paul's self-description as 'serving the Lord with all humility' (v. 19) connects to his portrait in the Epistles (cf. 2 Corinthians 11:23-29).

Acts 20:1

Μετὰ δὲ τὸ παύσασθαι τὸν θόρυβον μεταπεμψάμενος ὁ Παῦλος τοὺς μαθητὰς καὶ παρακαλέσας, ἀσπασάμενος ἐξῆλθεν πορεύεσθαι εἰς Μακεδονίαν.

After the uproar had ceased, Paul sent for the disciples, and after encouraging them and saying farewell, he left to travel to Macedonia.

KJV And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.

Notes & Key Terms

Translator Notes

  1. The 'uproar' (thorybos) refers to the riot of the silversmiths in Ephesus described in chapter 19. Paul's departure is not flight but an orderly transition. The verb parakalesas covers both encouragement and exhortation.
Acts 20:2

διελθὼν δὲ τὰ μέρη ἐκεῖνα καὶ παρακαλέσας αὐτοὺς λόγῳ πολλῷ ἦλθεν εἰς τὴν Ἑλλάδα,

After traveling through those regions and giving them much encouragement, he came to Greece.

KJV And when he had gone over those parts, and had given them much exhortation, he came into Greece,

Notes & Key Terms

Translator Notes

  1. The Greek Hellas ('Greece') appears only here in the New Testament. Luke typically uses the Roman provincial name 'Achaia'; the use of 'Greece' may reflect the perspective of a traveling companion.
Acts 20:3

ποιήσας τε μῆνας τρεῖς, γενομένης ἐπιβουλῆς αὐτῷ ὑπὸ τῶν Ἰουδαίων μέλλοντι ἀνάγεσθαι εἰς τὴν Συρίαν, ἐγένετο γνώμης τοῦ ὑποστρέφειν διὰ Μακεδονίας.

He stayed there three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia.

KJV And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.

Notes & Key Terms

Translator Notes

  1. The plot (epiboule) likely aimed to ambush Paul on a pilgrim ship crowded with Jewish travelers heading to Jerusalem for Passover. His decision to travel overland through Macedonia was a practical security measure.
Acts 20:4

συνείπετο δὲ αὐτῷ Σώπατρος Πύρρου Βεροιαῖος, Θεσσαλονικέων δὲ Ἀρίσταρχος καὶ Σεκοῦνδος, καὶ Γάϊος Δερβαῖος καὶ Τιμόθεος, Ἀσιανοὶ δὲ Τυχικὸς καὶ Τρόφιμος.

He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from Asia.

KJV And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.

Notes & Key Terms

Translator Notes

  1. This delegation likely represents churches contributing to the collection for Jerusalem (cf. Romans 15:25-26, 1 Corinthians 16:1-4). Each person represents a different region, suggesting an organized multi-church effort. The SBLGNT includes 'son of Pyrrhus,' absent from some manuscripts.
Acts 20:5

οὗτοι δὲ προελθόντες ἔμενον ἡμᾶς ἐν Τρῳάδι·

These men went on ahead and were waiting for us at Troas.

KJV These going before tarried for us at Troas.

Notes & Key Terms

Translator Notes

  1. The first-person plural 'us' (hemas) marks the resumption of a 'we' section, indicating the author's presence as a traveling companion. The 'we' narrative was last active at 16:17 (Philippi). The author apparently remained in Philippi during the intervening period and now rejoins Paul.
Acts 20:6

ἡμεῖς δὲ ἐξεπλεύσαμεν μετὰ τὰς ἡμέρας τῶν ἀζύμων ἀπὸ Φιλίππων, καὶ ἤλθομεν πρὸς αὐτοὺς εἰς τὴν Τρῳάδα ἄχρι ἡμερῶν πέντε, ὅπου διετρίψαμεν ἡμέρας ἑπτά.

We sailed from Philippi after the days of Unleavened Bread, and in five days we joined them at Troas, where we stayed for seven days.

KJV And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.

Notes & Key Terms

Translator Notes

  1. The 'we' narration continues, confirming the author's firsthand presence. The reference to the days of Unleavened Bread (the festival following Passover) provides a chronological anchor and shows that Paul continued to observe the Jewish liturgical calendar. The five-day crossing from Philippi to Troas contrasts with the two-day crossing in 16:11, suggesting unfavorable winds.
Acts 20:7

Ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ Παῦλος διελέγετο αὐτοῖς μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου.

On the first day of the week, when we had gathered to break bread, Paul began speaking to them, intending to leave the next day, and he prolonged his message until midnight.

KJV And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

Notes & Key Terms 1 term

Key Terms

κλάσαι ἄρτον klasai arton
"break bread" — break bread, share a meal, celebrate the Lord's Supper

This phrase in Acts consistently refers to Christian communal meals with eucharistic significance (cf. 2:42, 46). It echoes Jesus' actions at the Last Supper.

Translator Notes

  1. The phrase 'the first day of the week' (te mia ton sabbaton, literally 'the first of the sabbaths') is one of the earliest references to Christian worship on Sunday. 'Breaking bread' (klasai arton) likely refers to the Lord's Supper combined with a communal meal. The gathering appears to be in the evening, following Jewish reckoning where the day begins at sunset.
Acts 20:8

ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῷ ὑπερῴῳ οὗ ἦμεν συνηγμένοι.

There were many lamps in the upper room where we were gathered.

KJV And there were many lights in the upper chamber, where they were gathered together.

Notes & Key Terms

Translator Notes

  1. The detail about lamps (lampades) is characteristically vivid eyewitness reporting. The many lamps in a closed upper room would have produced heat and smoke, contributing to drowsiness. The 'upper room' (hyperoon) recalls the upper room of Acts 1:13.
Acts 20:9

καθεζόμενος δέ τις νεανίας ὀνόματι Εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ διαλεγομένου τοῦ Παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός.

A young man named Eutychus was sitting on the windowsill and was sinking into a deep sleep as Paul talked on and on. Overcome by sleep, he fell from the third story and was picked up dead.

KJV And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.

Notes & Key Terms

Translator Notes

  1. The name Eutychos means 'fortunate' or 'lucky' — an ironic detail given his fall, though the name proves apt by the end of the episode. The Greek erthe nekros ('was picked up dead') states plainly that he was dead, not merely unconscious. Luke, who as a physician would be attentive to such distinctions, uses unambiguous language here.
Acts 20:10

καταβὰς δὲ ὁ Παῦλος ἐπέπεσεν αὐτῷ καὶ συμπεριλαβὼν εἶπεν· Μὴ θορυβεῖσθε· ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστιν.

But Paul went down, threw himself on the young man, and embracing him said, "Do not be alarmed, for his life is in him."

KJV And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him.

Notes & Key Terms

Translator Notes

  1. Paul's action of throwing himself on Eutychus (epepesen auto) deliberately echoes Elijah's stretching himself over the widow's son (1 Kings 17:21) and Elisha's similar action (2 Kings 4:34). The phrase 'his life is in him' (he psyche autou en auto estin) may announce the restoration of life rather than deny that death occurred.
  2. [TCR Cross-Reference] This verse quotes 1 Kings 17:21 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes 2 Kings 4:34 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Acts 20:11

ἀναβὰς δὲ καὶ κλάσας τὸν ἄρτον καὶ γευσάμενος, ἐφ' ἱκανόν τε ὁμιλήσας ἄχρι αὐγῆς, οὕτως ἐξῆλθεν.

Then Paul went back upstairs, broke bread and ate, and after conversing with them until dawn, he departed.

KJV When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.

Notes & Key Terms

Translator Notes

  1. The breaking of bread here completes the meal that was the original purpose of the gathering (v. 7). Paul's continued conversation until dawn (achri auges) — even after the dramatic interruption — underscores the urgency of his message on this final visit.
Acts 20:12

ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίως.

They took the young man away alive and were greatly comforted.

KJV And they brought the young man alive, and were not a little comforted.

Notes & Key Terms

Translator Notes

  1. The litotes 'not a little' (ou metrios) is characteristically Lukan — an understatement meaning 'immensely.' The word paida ('boy, young man') may suggest Eutychus was younger than the neanias ('young man') of verse 9 implies, or it may be a stylistic variation.
Acts 20:13

Ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ διατεταγμένος ἦν μέλλων αὐτὸς πεζεύειν.

We went on ahead to the ship and sailed to Assos, where we intended to pick up Paul, for he had arranged it this way, planning to go there on foot.

KJV And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.

Notes & Key Terms

Translator Notes

  1. The 'we' narration continues. Paul's choice to walk the roughly 20-mile road from Troas to Assos while his companions sailed may reflect a desire for solitary reflection, or practical reasons. Assos was a coastal city in Mysia with a direct road from Troas.
Acts 20:14

ὡς δὲ συνέβαλλεν ἡμῖν εἰς τὴν Ἆσσον, ἀναλαβόντες αὐτὸν ἤλθομεν εἰς Μιτυλήνην·

When he met us at Assos, we took him aboard and went to Mitylene.

KJV And when he met with us at Assos, we took him in, and came to Mitylene.

Notes & Key Terms

Translator Notes

  1. Mitylene was the chief city of the island of Lesbos, a natural stopping point on the coastal route south along Asia Minor.
Acts 20:15

κἀκεῖθεν ἀποπλεύσαντες τῇ ἐπιούσῃ κατηντήσαμεν ἄντικρυς Χίου, τῇ δὲ ἑτέρᾳ παρεβάλομεν εἰς Σάμον, τῇ δὲ ἐχομένῃ ἤλθομεν εἰς Μίλητον.

Sailing from there, the next day we arrived opposite Chios. The following day we crossed over to Samos, and the day after that we came to Miletus.

KJV And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus.

Notes & Key Terms

Translator Notes

  1. The SBLGNT does not include the reference to Trogyllium found in the KJV (from the Western text tradition). The itinerary shows island-hopping along the Aegean coast — Chios and Samos are major islands off the coast of Asia Minor.
Acts 20:16

κεκρίκει γὰρ ὁ Παῦλος παραπλεῦσαι τὴν Ἔφεσον, ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ Ἀσίᾳ· ἔσπευδεν γὰρ, εἰ δυνατὸν εἴη αὐτῷ, τὴν ἡμέραν τῆς πεντηκοστῆς γενέσθαι εἰς Ἱεροσόλυμα.

For Paul had decided to sail past Ephesus so that he would not have to spend time in Asia, since he was hurrying to be in Jerusalem, if possible, by the day of Pentecost.

KJV For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.

Notes & Key Terms

Translator Notes

  1. Paul's urgency to reach Jerusalem by Pentecost (pentekoste, 'fiftieth' — fifty days after Passover) reflects both practical scheduling and theological significance. Pentecost was one of the three pilgrimage festivals, and Acts 2 records the founding event of the church at Pentecost. Paul's return at this festival creates a narrative symmetry.
Acts 20:17

Ἀπὸ δὲ τῆς Μιλήτου πέμψας εἰς Ἔφεσον μετεκαλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας.

From Miletus he sent word to Ephesus and called for the elders of the church.

KJV And from Miletus he sent to Ephesus, and called the elders of the church.

Notes & Key Terms 1 term

Key Terms

πρεσβύτεροι presbyteroi
"elders" — elders, senior leaders, presbyters

Used interchangeably with episkopoi ('overseers') in this passage. The terms describe function rather than a fixed hierarchical office at this early stage.

Translator Notes

  1. Miletus was about 30 miles south of Ephesus. Summoning the elders there avoided the delay of visiting Ephesus itself. The term presbyterous ('elders') denotes the recognized leaders of the local congregation — the same group called episkopous ('overseers') in verse 28.
Acts 20:18

ὡς δὲ παρεγένοντο πρὸς αὐτόν, εἶπεν αὐτοῖς· Ὑμεῖς ἐπίστασθε, ἀπὸ πρώτης ἡμέρας ἀφ' ἧς ἐπέβην εἰς τὴν Ἀσίαν, πῶς μεθ' ὑμῶν τὸν πάντα χρόνον ἐγενόμην,

When they came to him, he said to them: "You yourselves know how I lived among you the entire time from the first day I set foot in Asia,

KJV And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,

Notes & Key Terms

Translator Notes

  1. Paul's farewell speech begins with an appeal to the elders' personal knowledge of his conduct — a standard rhetorical move in Greco-Roman farewell discourses. The phrase 'the entire time' (ton panta chronon) covers roughly three years of ministry in Ephesus (cf. v. 31).
Acts 20:19

δουλεύων τῷ κυρίῳ μετὰ πάσης ταπεινοφροσύνης καὶ δακρύων καὶ πειρασμῶν τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς τῶν Ἰουδαίων,

I served the Lord with complete humility and with tears, enduring the trials that came through the plots of the Jewish opponents.

KJV Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:

Notes & Key Terms

Translator Notes

  1. The word tapeinophrosynes ('humility') was not a virtue in Greco-Roman culture, where it often connoted servility. Paul redefines it as a mark of authentic service to the Lord. The 'plots' (epiboulais) refer to opposition Paul faced during his Ephesian ministry, some of which is described in 19:23-41 and alluded to in 1 Corinthians 15:32.
Acts 20:20

ὡς οὐδὲν ὑπεστειλάμην τῶν συμφερόντων τοῦ μὴ ἀναγγεῖλαι ὑμῖν καὶ διδάξαι ὑμᾶς δημοσίᾳ καὶ κατ' οἴκους,

You know that I held nothing back that would be helpful to you. I taught you publicly and went from house to house,

KJV And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house,

Notes & Key Terms

Translator Notes

  1. The verb hypesteilamen ('shrink back, hold back') implies courage in the face of opposition. Paul's teaching operated in two settings: public (demosia, in synagogues and lecture halls) and private (kat' oikous, in homes), reflecting the dual structure of early Christian community life.
Acts 20:21

διαμαρτυρόμενος Ἰουδαίοις τε καὶ Ἕλλησιν τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν Ἰησοῦν.

urging both Jews and Greeks to turn to God in repentance and to place their faith in our Lord Jesus Christ.

KJV Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

Notes & Key Terms 1 term

Key Terms

μετάνοια metanoia
"repentance" — repentance, change of mind, turning around

More than remorse — metanoia involves a fundamental reorientation of life toward God. It corresponds to the Hebrew shuv ('to turn, return').

Translator Notes

  1. Paul summarizes his message in two complementary terms: repentance (metanoia, a turning of the mind toward God) and faith (pistis, trust directed toward Jesus as Lord). This dual formulation encompasses both the Jewish and Greek audiences of his ministry.
Acts 20:22

καὶ νῦν ἰδοὺ δεδεμένος ἐγὼ τῷ πνεύματι πορεύομαι εἰς Ἰερουσαλήμ, τὰ ἐν αὐτῇ συναντήσοντά μοι μὴ εἰδώς,

And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there,

KJV And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:

Notes & Key Terms

Translator Notes

  1. The phrase dedemenos to pneumati ('bound in/by the spirit') is ambiguous — it could mean Paul's own spirit (his inner resolve) or the Holy Spirit's compulsion. The rendering 'compelled by the Spirit' follows the interpretation that this is divine leading, consistent with the Spirit's role throughout Acts in directing Paul's movements.
Acts 20:23

πλὴν ὅτι τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεταί μοι λέγον ὅτι δεσμὰ καὶ θλίψεις με μένουσιν.

Indeed, save that the Holy Spirit witnesseth in every city and stated that bonds and afflictions abide me.

KJV Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.

Notes & Key Terms

Translator Notes

  1. The Holy Spirit's warnings come 'city by city' (kata polin), suggesting prophetic utterances at multiple stops along the journey (cf. 21:4, 11). The word desma ('bonds, chains') specifically foreshadows Paul's imprisonment, while thlipseis ('afflictions, pressures') is broader.
Acts 20:24

ἀλλ' οὐδενὸς λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῷ ὡς τελειῶσαι τὸν δρόμον μου καὶ τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ κυρίου Ἰησοῦ, διαμαρτύρασθαι τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ.

But I do not consider my life of any value to myself, if only I may finish my course and the ministry that I received from the Lord Jesus — to testify to the gospel of the grace of God.

KJV But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.

Notes & Key Terms 1 term

Key Terms

εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ euangelion tes charitos tou theou
"the gospel of the grace of God" — good news of God's favor/grace

This unique phrase combines two central Pauline concepts — the gospel (good news) and grace (unmerited divine favor). It serves as a summary of Paul's entire theological message.

Translator Notes

  1. The athletic metaphor 'finish my course' (teleiosai ton dromon mou) pictures life as a race to be completed (cf. 2 Timothy 4:7). The phrase 'the gospel of the grace of God' (to euangelion tes charitos tou theou) is unique in the New Testament and encapsulates Paul's message: divine favor freely given.
Acts 20:25

Καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν.

And now I know that none of you among whom I went about proclaiming the kingdom will see my face again.

KJV And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.

Notes & Key Terms

Translator Notes

  1. This solemn declaration gives the speech its farewell character. The phrase 'proclaiming the kingdom' (kerisson ten basileian) — with 'of God' implied — connects Paul's message to Jesus' own proclamation in the Gospels. Whether Paul in fact never returned to Ephesus is debated; the Pastoral Epistles suggest he may have (cf. 1 Timothy 1:3).
Acts 20:26

διότι μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων·

Therefore I testify to you this day that I am innocent of the blood of all of you,

KJV Wherefore I take you to record this day, that I am pure from the blood of all men.

Notes & Key Terms

Translator Notes

  1. The declaration 'innocent of the blood' (katharos apo tou haimatos) echoes the watchman imagery of Ezekiel 33:1-9, where a watchman who faithfully warns bears no guilt for those who reject the warning. Paul claims to have fulfilled his prophetic responsibility as a watchman over the Ephesian community.
  2. [TCR Cross-Reference] Quotes Ezekiel 33:1-9. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Acts 20:27

οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι πᾶσαν τὴν βουλὴν τοῦ θεοῦ ὑμῖν.

For I have not shunned to declare to you every one of the counsel of God.

KJV For I have not shunned to declare unto you all the counsel of God.

Notes & Key Terms

Translator Notes

  1. The phrase 'the whole counsel of God' (pasan ten boulen tou theou) implies a comprehensive body of teaching — God's full plan and purpose, not merely select doctrines. The verb hypesteilamen ('shrink back') repeats from verse 20, framing this section.
Acts 20:28

προσέχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ, ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου.

Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the church of God, which he obtained through his own blood.

KJV Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.

Notes & Key Terms 2 terms

Key Terms

ἐπίσκοποι episkopoi
"overseers" — overseers, guardians, supervisors, bishops

Here used interchangeably with presbyteroi ('elders'). The later ecclesiastical distinction between bishops and presbyters had not yet developed at the time of this speech.

ποιμαίνειν poimainein
"to shepherd" — to shepherd, tend, pastor, guide

The verb from which 'pastor' derives. It echoes the shepherd imagery used of God in Psalm 23 and Ezekiel 34, and of Jesus in John 10 and 1 Peter 5:2-4.

Translator Notes

  1. This verse is theologically dense. The same leaders called 'elders' (presbyteroi) in verse 17 are here called 'overseers' (episkopoi), demonstrating that these were interchangeable terms at this stage. The phrase 'through his own blood' (dia tou haimatos tou idiou) is textually and theologically complex — 'his own' (tou idiou) could refer to God's own blood (a startlingly high Christological claim) or to 'his own one' (a term of endearment for Christ). The SBLGNT reads 'church of God' (ekklesian tou theou).
Acts 20:29

ἐγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ ποιμνίου,

I know that after my departure fierce wolves will come in among you, not sparing the flock,

KJV For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.

Notes & Key Terms

Translator Notes

  1. The wolf-and-flock metaphor continues from verse 28. 'Fierce wolves' (lykoi bareis) echoes Jesus' warning about false prophets in Matthew 7:15 and the threat to the shepherd's flock in John 10:12. The threat comes from outside the community ('come in among you').
Acts 20:30

καὶ ἐξ ὑμῶν αὐτῶν ἀναστήσονται ἄνδρες λαλοῦντες διεστραμμένα τοῦ ἀποσπᾶν τοὺς μαθητὰς ὀπίσω αὐτῶν.

Also of your own selves will men arise, speaking perverse things, to draw away followers following them.

KJV Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

Notes & Key Terms

Translator Notes

  1. The second threat is internal — from within the leadership itself. The word diestrammena ('twisted, distorted, perverted') indicates not outright falsehood but distortion of truth. Paul's letters to Timothy, who later served in Ephesus, confirm that such internal threats materialized (cf. 1 Timothy 1:3-7, 2 Timothy 2:17-18).
Acts 20:31

διὸ γρηγορεῖτε, μνημονεύοντες ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον.

Therefore be alert, remembering that for three years I did not cease night or day to admonish every one of you with tears.

KJV Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.

Notes & Key Terms

Translator Notes

  1. The 'three years' (trietian) provides the length of Paul's Ephesian ministry. 'Night and day' indicates the relentlessness of his pastoral care. The tears (dakryon) are a recurring motif in this speech (cf. v. 19), presenting Paul as emotionally invested rather than merely professionally dutiful.
Acts 20:32

καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν.

And to give you an inheritance among all them which are sanctified, now, brothers and sisters, I commend you to God, and to the word of his grace, which is able to build you up.

KJV And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

Notes & Key Terms

Translator Notes

  1. The speech transitions from warning to commendation. Paul entrusts the elders not to a human successor but to God and 'the word of his grace.' The language of 'inheritance' (kleronimian) among 'those who are sanctified' (hegiasmenois) echoes the Old Testament promise of the land reinterpreted as the people of God's shared inheritance.
Acts 20:33

ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα·

I coveted no one's silver or gold or clothing.

KJV I have coveted no man's silver, or gold, or apparel.

Notes & Key Terms

Translator Notes

  1. Paul's denial of material greed echoes Samuel's farewell speech in 1 Samuel 12:3-5, where the departing leader calls on witnesses to confirm his financial integrity. The triad 'silver, gold, clothing' represents comprehensive material wealth.
  2. [TCR Cross-Reference] References 1 Samuel 12:3-5 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Acts 20:34

αὐτοὶ γινώσκετε ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσιν μετ' ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται.

You yourselves know that these hands served my own needs and the needs of those who were with me.

KJV Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.

Notes & Key Terms

Translator Notes

  1. Paul gestures to his own hands — a vivid detail suggesting this speech is based on eyewitness memory. He worked as a tentmaker (cf. 18:3) to avoid burdening the community, a practice he also mentions in 1 Corinthians 4:12 and 1 Thessalonians 2:9.
Acts 20:35

πάντα ὑπέδειξα ὑμῖν ὅτι οὕτως κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν λόγων τοῦ κυρίου Ἰησοῦ ὅτι αὐτὸς εἶπεν· Μακάριόν ἐστιν μᾶλλον διδόναι ἢ λαμβάνειν.

In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, that he himself said, 'It is more blessed to give than to receive.'"

KJV I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

Notes & Key Terms

Translator Notes

  1. This saying of Jesus is not found in any of the four Gospels, making it an agraphon — an unwritten saying preserved in oral tradition. Its attribution to Jesus ('he himself said') by Paul demonstrates that early Christians transmitted sayings of Jesus outside the written Gospel tradition. The word makarion ('blessed, happy, fortunate') is the same term used in the Beatitudes.
Acts 20:36

καὶ ταῦτα εἰπὼν θεὶς τὰ γόνατα αὐτοῦ σὺν πᾶσιν αὐτοῖς προσηύξατο.

When he had said these things, he knelt down and prayed with them all.

KJV And when he had thus spoken, he kneeled down, and prayed with them all.

Notes & Key Terms

Translator Notes

  1. Kneeling for prayer (theis ta gonata) was not the standard Jewish posture (which was standing); it indicates special intensity or solemnity. The communal prayer following the speech seals the farewell.
Acts 20:37

ἱκανὸς δὲ κλαυθμὸς ἐγένετο πάντων, καὶ ἐπιπεσόντες ἐπὶ τὸν τράχηλον τοῦ Παύλου κατεφίλουν αὐτόν,

And there was much weeping among them all, and they embraced Paul and kissed him,

KJV And they all wept sore, and fell on Paul's neck, and kissed him,

Notes & Key Terms

Translator Notes

  1. The emotional scene — weeping, embracing, kissing — is among the most personal in Acts. The verb katephiloun ('kissed repeatedly, kissed affectionately') is intensive, indicating deep affection rather than a formal greeting.
Acts 20:38

ὀδυνώμενοι μάλιστα ἐπὶ τῷ λόγῳ ᾧ εἰρήκει, ὅτι οὐκέτι μέλλουσιν τὸ πρόσωπον αὐτοῦ θεωρεῖν. προέπεμπον δὲ αὐτὸν εἰς τὸ πλοῖον.

What grieved them most was his statement that they would never see his face again. Then they accompanied him to the ship.

KJV Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

Notes & Key Terms

Translator Notes

  1. The Greek odynomenoi ('grieving, being in anguish') is a strong word for emotional pain. The final image — the elders escorting Paul to the ship — mirrors ancient farewell scenes and closes the Ephesian chapter of Paul's ministry with profound pathos.
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