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Romans 15-16
New English Translation

Exhortation for the Strong to Help the Weak

15 But we who are strong ought to bear with the failings of the weak, and not just please ourselves.[a] 2 Let each of us please his neighbor for his good to build him up. 3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.”[b] 4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope. 5 Now may the God of endurance and comfort give you unity with one another[c] in accordance with Christ Jesus, 6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Exhortation to Mutual Acceptance

7 Receive one another, then, just as Christ also received you, to God’s glory. 8 For I tell you that Christ has become a servant of the circumcised[d] on behalf of God’s truth to confirm the promises made to the fathers,[e] 9 and thus the Gentiles glorify God for his mercy.[f] As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.”[g] 10 And again it says: “Rejoice, O Gentiles, with his people.”[h] 11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.”[i] 12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.”[j] 13 Now may the God of hope fill you with all joy and peace as you believe in him,[k] so that you may abound in hope by the power of the Holy Spirit.

Paul’s Motivation for Writing the Letter

14 But I myself am fully convinced about you, my brothers and sisters,[l] that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 16 to be a minister of Christ Jesus to the Gentiles. I serve[m] the gospel of God[n] like a priest, so that the Gentiles may become an acceptable offering,[o] sanctified by the Holy Spirit.

17 So I boast[p] in Christ Jesus about the things that pertain to God. 18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience[q] of the Gentiles, by word and deed, 19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.”[r]

Paul’s Intention of Visiting the Romans

22 This is the reason I was often hindered from coming to you. 23 But now there is nothing more to keep me[s] in these regions, and I have for many years desired[t] to come to you 24 when I go to Spain. For I hope to visit you when I pass through and that you will help me[u] on my journey there, after I have enjoyed your company for a while.

25 But now I go to Jerusalem to minister to the saints. 26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints.[v] For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 28 Therefore after I have completed this and have safely delivered this bounty to them,[w] I will set out for Spain by way of you, 29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

30 Now I urge you, brothers and sisters,[x] through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. 31 Pray[y] that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 32 so that by God’s will I may come to you with joy and be refreshed in your company. 33 Now may the God of peace be with all of you. Amen.[z]

Personal Greetings

16 Now I commend to you our sister Phoebe, who is a servant[aa] of the church in Cenchrea, 2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

3 Greet Prisca and Aquila,[ab] my fellow workers in Christ Jesus, 4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them. 5 Also greet the church in their house. Greet my dear friend Epenetus,[ac] who was the first convert[ad] to Christ in the province of Asia.[ae] 6 Greet Mary, who has worked very hard for you. 7 Greet Andronicus and Junia,[af] my compatriots[ag] and my fellow prisoners. They are well known[ah] to the apostles,[ai] and they were in Christ before me. 8 Greet Ampliatus, my dear friend in the Lord. 9 Greet Urbanus, our fellow worker in Christ, and my good friend Stachys. 10 Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus. 11 Greet Herodion, my compatriot.[aj] Greet those in the household of Narcissus who are in the Lord. 12 Greet Tryphena[ak] and Tryphosa, laborers in the Lord. Greet my dear friend[al] Persis, who has worked hard in the Lord. 13 Greet Rufus, chosen in the Lord, and his mother who was also a mother to me.[am] 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters[an] with them. 15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers[ao] who are with them. 16 Greet one another with a holy kiss. All the churches of Christ greet you.

17 Now I urge you, brothers and sisters,[ap] to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them! 18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds[aq] of the naive. 19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil. 20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

21 Timothy, my fellow worker, greets you; so do Lucius, Jason, and Sosipater, my compatriots.[ar] 22 I, Tertius, who am writing this letter, greet you in the Lord. 23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.[as]

25 [at] Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith— 27 to the only wise God, through Jesus Christ, be glory forever! Amen.

Footnotes

  1. Romans 15:1 tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”
  2. Romans 15:3 sn A quotation from Ps 69:9.
  3. Romans 15:5 tn Grk “grant you to think the same among one another.”
  4. Romans 15:8 tn Grk “of the circumcision”; that is, the Jews.
  5. Romans 15:8 tn Or “to the patriarchs.”
  6. Romans 15:9 tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.
  7. Romans 15:9 sn A quotation from Ps 18:49.
  8. Romans 15:10 sn A quotation from Deut 32:43.
  9. Romans 15:11 sn A quotation from Ps 117:1.
  10. Romans 15:12 sn A quotation from Isa 11:10.
  11. Romans 15:13 tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).
  12. Romans 15:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  13. Romans 15:16 tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
  14. Romans 15:16 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
  15. Romans 15:16 tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”
  16. Romans 15:17 tc ‡ After οὖν (oun), several significant Alexandrian and Western mss (B C D F G 81 365) have τήν (tēn). The article is lacking in א A Ψ 33 1175 1241 1505 1739 1881 M however. P46 supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchēsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably earlier. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA28 puts the article in brackets, indicating some doubt as to its authenticity.tn Grk “Therefore I have a boast.”
  17. Romans 15:18 tn Grk “unto obedience.”
  18. Romans 15:21 sn A quotation from Isa 52:15.
  19. Romans 15:23 tn Grk “now no longer having a place…I have.”
  20. Romans 15:23 tn Grk “but having a desire…for many years.”
  21. Romans 15:24 tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.
  22. Romans 15:27 tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.
  23. Romans 15:28 tn Grk “have sealed this fruit to them.”
  24. Romans 15:30 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  25. Romans 15:31 tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.
  26. Romans 15:33 tc Some mss lack the word “Amen” here, one of them (P46) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.
  27. Romans 16:1 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
  28. Romans 16:3 sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
  29. Romans 16:5 sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).
  30. Romans 16:5 tn Grk “firstfruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.
  31. Romans 16:5 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
  32. Romans 16:7 tn Or “Junias.” sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).
  33. Romans 16:7 tn Or “kinsmen,” “relatives,” “fellow countrymen.”
  34. Romans 16:7 tn Or “prominent, outstanding, famous.” The term ἐπίσημος (episēmos) is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.
  35. Romans 16:7 tn Or “among the apostles.” See discussion in the note on “well known” for these options.
  36. Romans 16:11 tn Or “kinsman,” “relative,” “fellow countryman.”
  37. Romans 16:12 sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).
  38. Romans 16:12 tn Grk “Greet the beloved.”
  39. Romans 16:13 tn Grk “and his mother and mine.”
  40. Romans 16:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  41. Romans 16:15 tn Grk “saints.”
  42. Romans 16:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  43. Romans 16:18 tn Grk “hearts.”
  44. Romans 16:21 tn Grk “kinsmen, relatives, fellow countrymen.”
  45. Romans 16:23 tc Most mss (D [F G 629 without “Jesus Christ”] Ψ [630] 1175 1241 1505 1881 M al) include here 16:24 “The grace of our Lord Jesus Christ be with all of you. Amen.” Other mss (P 33 104 365) include the verse after 16:27. The verse is entirely lacking in P46, 61 א A B C 81 1739 2464 co. The strength of the external evidence, combined with uncertainty in other mss over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  46. Romans 16:25 tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (P61 א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209vid M), or (3) after 15:33 (P46). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hiermss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans—a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23 and that v. 24 is not authentic. For a full discussion, see TCGNT 470-73.
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Acts 20:7-38
New English Translation

7 On the first day[a] of the week, when we met[b] to break bread, Paul began to speak[c] to the people, and because he intended[d] to leave the next day, he extended[e] his message until midnight. 8 (Now there were many lamps[f] in the upstairs room where we were meeting.)[g] 9 A young man named Eutychus, who was sitting in the window,[h] was sinking[i] into a deep sleep while Paul continued to speak[j] for a long time. Fast asleep,[k] he fell down from the third story and was picked up dead. 10 But Paul went down,[l] threw himself[m] on the young man,[n] put his arms around him,[o] and said, “Do not be distressed, for he is still alive!”[p] 11 Then Paul[q] went back upstairs,[r] and after he had broken bread and eaten, he talked with them[s] a long time, until dawn. Then he left. 12 They took the boy home alive and were greatly[t] comforted.

The Voyage to Miletus

13 We went on ahead[u] to the ship and put out to sea[v] for Assos,[w] intending[x] to take Paul aboard there, for he had arranged it this way.[y] He[z] himself was intending[aa] to go there by land.[ab] 14 When he met us in Assos,[ac] we took him aboard[ad] and went to Mitylene.[ae] 15 We set sail[af] from there, and on the following day we arrived off Chios.[ag] The next day we approached[ah] Samos,[ai] and the day after that we arrived at Miletus.[aj] 16 For Paul had decided to sail past Ephesus so as not to spend time[ak] in the province of Asia,[al] for he was hurrying[am] to arrive in Jerusalem, if possible,[an] by the day of Pentecost. 17 From Miletus[ao] he sent a message[ap] to Ephesus, telling the elders of the church to come to him.[aq]

18 When they arrived, he said to them, “You yourselves know how I lived[ar] the whole time I was with you, from the first day I set foot[as] in the province of Asia,[at] 19 serving the Lord with all humility[au] and with tears, and with the trials that happened to me because of the plots[av] of the Jews. 20 You know that I did not hold back from proclaiming[aw] to you anything that would be helpful,[ax] and from teaching you publicly[ay] and from house to house, 21 testifying[az] to both Jews and Greeks about repentance toward God and faith in our Lord Jesus.[ba] 22 And now,[bb] compelled[bc] by the Spirit, I am going to Jerusalem[bd] without knowing what will happen to me there,[be] 23 except[bf] that the Holy Spirit warns[bg] me in town after town[bh] that[bi] imprisonment[bj] and persecutions[bk] are waiting for me. 24 But I do not consider my life[bl] worth anything[bm] to myself, so that[bn] I may finish my task[bo] and the ministry that I received from the Lord Jesus, to testify to the good news[bp] of God’s grace.

25 “And now[bq] I know that none[br] of you among whom I went around proclaiming the kingdom[bs] will see me[bt] again. 26 Therefore I declare[bu] to you today that I am innocent[bv] of the blood of you all.[bw] 27 For I did not hold back from[bx] announcing[by] to you the whole purpose[bz] of God. 28 Watch out for[ca] yourselves and for all the flock of which[cb] the Holy Spirit has made you overseers,[cc] to shepherd the church of God[cd] that he obtained[ce] with the blood of his own Son.[cf] 29 I know that after I am gone[cg] fierce wolves[ch] will come in among you, not sparing the flock. 30 Even from among your own group[ci] men[cj] will arise, teaching perversions of the truth[ck] to draw the disciples away after them. 31 Therefore be alert,[cl] remembering that night and day for three years I did not stop warning[cm] each one of you with tears. 32 And now I entrust[cn] you to God and to the message[co] of his grace. This message[cp] is able to build you up and give you an inheritance among all those who are sanctified. 33 I have desired[cq] no one’s silver or gold or clothing. 34 You yourselves know that these hands of mine[cr] provided for my needs and the needs of those who were with me. 35 By all these things,[cs] I have shown you that by working in this way we must help[ct] the weak,[cu] and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’”[cv]

36 When[cw] he had said these things, he knelt down[cx] with them all and prayed. 37 They all began to weep loudly,[cy] and hugged[cz] Paul and kissed him,[da] 38 especially saddened[db] by what[dc] he had said, that they were not going to see him[dd] again. Then they accompanied[de] him to the ship.

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Footnotes

  1. Acts 20:7 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
  2. Acts 20:7 tn Or “assembled.”
  3. Acts 20:7 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.
  4. Acts 20:7 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.”
  5. Acts 20:7 tn Or “prolonged.”
  6. Acts 20:8 tn More commonly λαμπάς (lampas) means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
  7. Acts 20:8 sn This is best taken as a parenthetical note by the author.
  8. Acts 20:9 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
  9. Acts 20:9 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 (katapheromenos) has been translated as a finite verb due to requirements of contemporary English style.
  10. Acts 20:9 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
  11. Acts 20:9 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.”
  12. Acts 20:10 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
  13. Acts 20:10 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
  14. Acts 20:10 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
  15. Acts 20:10 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.
  16. Acts 20:10 tn Grk “for his life is in him” (an idiom).
  17. Acts 20:11 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  18. Acts 20:11 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
  19. Acts 20:11 tn Grk “talking with them.” The participle ὁμιλήσας (homilēsas) has been translated as a finite verb due to requirements of contemporary English style.
  20. Acts 20:12 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.’”
  21. Acts 20:13 tn Grk “going on ahead.” The participle προελθόντες (proelthontes) has been translated as a finite verb due to requirements of contemporary English style.
  22. Acts 20:13 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.”
  23. Acts 20:13 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
  24. Acts 20:13 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.”
  25. Acts 20:13 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmenos) 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.”
  26. Acts 20:13 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.”
  27. Acts 20:13 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.”
  28. Acts 20:13 tn Or “there on foot.”
  29. Acts 20:14 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
  30. Acts 20:14 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabontes) has been translated as a finite verb due to requirements of contemporary English style.
  31. Acts 20:14 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.
  32. Acts 20:15 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusantes) has been translated as a finite verb due to requirements of contemporary English style.
  33. Acts 20:15 tn Or “offshore from Chios.”sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
  34. Acts 20:15 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.”
  35. Acts 20:15 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
  36. Acts 20:15 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).
  37. Acts 20:16 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.”
  38. Acts 20:16 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
  39. Acts 20:16 tn Or “was eager.”
  40. Acts 20:16 tn Grk “if it could be to him” (an idiom).
  41. Acts 20:17 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
  42. Acts 20:17 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.
  43. Acts 20:17 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.’”
  44. Acts 20:18 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.
  45. Acts 20:18 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.”
  46. Acts 20:18 tn Grk “Asia”; see the note on this word in v. 16.
  47. Acts 20:19 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
  48. Acts 20:19 sn These plots are mentioned in Acts 9:24; 20:13.
  49. Acts 20:20 tn Or “declaring.”
  50. Acts 20:20 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.
  51. Acts 20:20 tn Or “openly.”
  52. Acts 20:21 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.”
  53. Acts 20:21 tc Several mss, including some of the more significant ones (P74 א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Christon, “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.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.
  54. Acts 20:22 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
  55. Acts 20:22 tn Grk “bound.”
  56. Acts 20:22 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).
  57. Acts 20:22 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.”
  58. Acts 20:23 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
  59. Acts 20:23 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).
  60. Acts 20:23 tn The Greek text here reads κατὰ πόλιν (kata polin).
  61. Acts 20:23 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
  62. Acts 20:23 tn Grk “bonds.”
  63. Acts 20:23 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
  64. Acts 20:24 tn Grk “soul.”
  65. Acts 20:24 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’).”
  66. Acts 20:24 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
  67. Acts 20:24 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.
  68. Acts 20:24 tn Or “to the gospel.”
  69. Acts 20:25 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
  70. Acts 20:25 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
  71. Acts 20:25 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.
  72. Acts 20:25 tn Grk “will see my face” (an idiom for seeing someone in person).
  73. Acts 20:26 tn Or “testify.”
  74. Acts 20:26 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
  75. Acts 20:26 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.
  76. Acts 20:27 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.”
  77. Acts 20:27 tn Or “proclaiming,” “declaring.”
  78. Acts 20:27 tn Or “plan.”
  79. Acts 20:28 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
  80. Acts 20:28 tn Grk “in which.”
  81. Acts 20:28 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.
  82. Acts 20:28 tc The reading “of God” (τοῦ θεοῦ, tou theou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so P74 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] theou). 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 haimatos 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.
  83. Acts 20:28 tn Or “acquired.”
  84. Acts 20:28 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).
  85. Acts 20:29 tn Grk “after my departure.”
  86. Acts 20:29 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.”sn The battle to follow would be a savage one. The imagery of wolves is found in intertestamental Judaism (see Pss. Sol. 8:23, 30; also 1 Enoch 89:55). For more on the sheep imagery see H. Preisker and S. Schulz, TDNT 6:690. The imagery of a flock attacked by wolves suggests violence, and serves to prepare Paul’s hearers (the elders of the Ephesian church, v. 17) for the depredations of the false teachers who would arise.
  87. Acts 20:30 tn Grk “from among yourselves.”
  88. Acts 20:30 tn The Greek term here is ἀνήρ (anēr), 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.
  89. Acts 20:30 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 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.
  90. Acts 20:31 tn Or “be watchful.”
  91. Acts 20:31 tn Or “admonishing.”
  92. Acts 20:32 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; cf. 20:32.”
  93. Acts 20:32 tn Grk “word.”
  94. Acts 20:32 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tō dunamenō oikodomēsai…) refers to τῷ λόγω (tō logō), not τῆς χάριτος (tēs charitos); 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.
  95. Acts 20:33 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.
  96. Acts 20:34 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
  97. Acts 20:35 sn The expression By all these things means “In everything I did.”
  98. Acts 20:35 tn Or “must assist.”
  99. Acts 20:35 tn Or “the sick.” See Eph 4:28.
  100. Acts 20:35 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.
  101. Acts 20:36 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.
  102. Acts 20:36 tn Grk “kneeling down…he prayed.” The participle θείς (theis) has been translated as a finite verb due to requirements of contemporary English style.
  103. Acts 20:37 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
  104. Acts 20:37 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
  105. Acts 20:37 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.
  106. Acts 20:38 tn Or “pained.”
  107. Acts 20:38 tn Grk “by the word that he had said.”
  108. Acts 20:38 tn Grk “to see his face” (an idiom for seeing someone in person).
  109. Acts 20:38 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
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