Exploration, Part 21

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians (Ephesians 4:1-6 Berean Literal Bible):

Therefore I, the prisoner in the Lord, exhort you to walk worthily of the calling to which you were called, with all humility and gentleness; with patience, bearing with one another in love [Table]; being diligent to keep the unity of the Spirit in the bond of peace; one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all [Table].

The Greek is: Παρακαλῶ, I exhort, οὖν, Therefore, ὑμᾶς, you. The verb Παρακαλῶ, I exhort, is an active form of παρακαλέω in the present tense: “to call to one’s side, summon; to invite; to summon to one’s aid, call upon for help; to appeal to, urge, exhort, encourage; to request, implore, appeal to, entreat, plead for; to comfort, encourage, cheer up; to console, conciliate, speak to in a friendly manner, apologize to.” The direct object of Paul’s exhortation is ὑμᾶς, you, an accusative form of the plural ὑμεῖς (e.g., all who read or hear this letter read). Between the verb and its direct object is the conjunction οὖν, Therefore, directing the reader to what was written previously:

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly [Table], (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel [Table].²

Of which I was made a minister, according to the gift of God’s grace which was given me by the working of his power. To me, less than the least of all saints, was given this grace to announce good news to the Gentiles: the unsearchable riches of Christ and to bring to light for everyone why the stewardship, or the fellowship, of the mystery hidden from the ages by means of God, who the whole created [Table], so that now may be made known to the rulers and authorities in the heavenly places through the church the manifold wisdom of God, according to the purpose of the ages that he has accomplished by means of Christ Jesus, by means of whom we have boldness and access with confidence through his faithfulness [Table]. So I ask you not to lose heart by means of what I am suffering for you, which is your glory [Table].³

By reason of this grace I bow my knees to the Father [Table] from whom every family in heavens and on earth is known, that he grant you, according to the riches of his glory by means of power, to be strengthened through his Spirit to settle the Christ into the inside human [Table] through the faith by means of your hearts by means of love being rooted and established, so that you are in a position to seize with all the saints what is the breadth and length and height and depth [Table], and to know the surpassing of knowledge—Christ’s love—that you are filled unto all of God’s fullness.⁴

Now to him, who is able to do far more abundantly than all that we ask or think according to the power working by means of us [Table], to Him the glory by means of the church and by means of Christ Jesus [or “to Him the glory by means of the church by means of Christ Jesus”] unto all the generations forever and ever, Amen [Table].⁵

I exhort therefore you or I exhort you therefore, ἐγὼ, “I,” ὁ δέσμιος, the prisoner (or “the bound captive”), ἐν κυρίῳ, in the Lord (or “by means of the Lord”): I exhort you therefore, I, the bound captive by means of the Lord. This seems to be presented as a bolster to Paul’s authority. Perhaps it is a biographical detail indicating that Paul was imprisoned at the time he wrote this letter. I think it more likely that he referred to the work of the Lord Jesus Christ in his own life (1 Corinthians 7:20-24 Berean Literal Bible):

Each in the calling in which he has been called—in this let him remain. Were you called while a slave? Let it not be a care to you; but if also you have power to become free, rather use it. For the one having been called in the Lord while a slave is the Lord’s freedman; likewise the one having been called while free is a slave of Christ.

You were bought with a price; do not become slaves of men. Each in that in which he was called, brothers—in this let him remain with God.⁶

Paul’s own attitude about himself (as well as anyone called by Christ) was fairly explicit (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

With this identity and authority established, Paul continued his exhortation, invitation, call for help, appeal, encouragement and apology (in the sense of a rational defense): I exhort you therefore—I, the bound captive by means of the Lord, ἀξίως περιπατῆσαι, worthily to walk. The verb περιπατῆσαι is an infinitive form of περιπατέω: “to go about, walk around (a place); to go about (as a description of clothing); to walk along, walk up and down; to walk (as the walk of life), conduct oneself, conduct one’s life; to behave, comport oneself; to be occupied with.” And what does ἀξίως, worthily, mean to Paul?

Now I say, walk (περιπατεῖτε, another form of περιπατέω) by the Spirit, and you shall never complete the desire of the flesh…Now the works of the flesh are manifest, which are sexual immorality, impurity, sensuality, idolatry, sorcery, hostilities, strife, jealousy, outbursts of rage, rivalries, dissensions, factions, envies, drunkennesses, carousings, and things like these, as to which I say to you beforehand, as also I said before, that those doing such things will not inherit the kingdom of God [Table].⁷

I exhort you therefore—I, the bound captive by means of the Lord—worthily to walk (or “to walk worthily”) τῆς κλήσεως, of the calling, ἧς ἐκλήθητε, to which you were called. No one is able to come to Me, Jesus said, unless the Father, the One having sent Me, should draw him;⁸ And I, when I shall be lifted up from the earth, will draw all to Myself.⁹ Steeped in biblical Hebrew, Paul proceeded to list the visible action that demonstrated walking worthily by the Spirit: μετὰ πάσης ταπεινοφροσύνης, with all humility. The noun ταπεινοφροσύνης is a form of ταπεινοφροσύνη: “modesty, humbleness of mind, humility (of mind), loneliness (of mind).” Paul’s description of his own attitude and behavior toward the Lord and the Ephesians—how I was with you the whole time, serving the Lord with all (πάσης) humility (ταπεινοφροσύνης, a form of ταπεινοφροσύνη)—may give the best feel for his use of ταπεινοφροσύνης in his letter to them (Acts 20:18-35 Berean Literal Bible).

And when they had come to him [having sent to Ephesus, he called for the elders of the church¹⁰], he said to them, “You know from the first day on which I arrived in Asia, how I was with you the whole time, serving the Lord with all (πάσης) humility (ταπεινοφροσύνης, a form of ταπεινοφροσύνη) and tears, and in trials having befallen me in the plots of the Jews; how I kept back nothing of that being profitable, to declare it to you and to teach you publicly and from house to house, earnestly testifying both to the Jews and to the Greeks repentance to God¹¹ and faith in¹² our Lord Jesus Christ.¹³

And now behold, bound in the Spirit (δεδεμένος ἐγὼ τῷ πνεύματι; literally “being bound I by means of the Spirit” or “I being bound by means of the Spirit”) I go to Jerusalem, not knowing what will happen to me in it, except that the Holy Spirit fully testifies to me¹⁴ in every city, saying that chains and tribulations await me. But on no account¹⁵ do I make¹⁶ my¹⁷ life dear to myself, so as to finish my course¹⁸ and the ministry that I received from the Lord Jesus: to testify fully to the gospel of the grace of God.

And now, behold, I know that all of you among whom I went about proclaiming the kingdom¹⁹ will see my face no more. Therefore²⁰ I testify to you in this day that I am²¹ innocent of the blood of all. For I did not shrink back from proclaiming to you the whole counsel of God.

Take heed²² to yourselves and to all the flock among whom the Holy Spirit has set you as overseers, to shepherd the church of²³ God, which He purchased with His own blood.²⁴ I²⁵ have known²⁶ that after my departure, grievous wolves will come in among you, not sparing the flock, and out from your own selves men will rise up, speaking perverse things to draw away disciples after them. Therefore stay awake, remembering that three years, night and day, I did not cease admonishing each one with tears.

And now I commit you to God and to the word of His grace, being able to build you up and to give you an inheritance among all those having been sanctified [Table].

I coveted no one’s silver or gold or clothing. You²⁷ yourselves know that these hands ministered to my needs and to those being with me. In everything I showed you that by thus laboring, it is necessary to aid those being weak, and also to remember the words of the Lord Jesus, how He Himself said, ‘It is more blessed to give than to receive.’”

And in his letter Paul outlined for the Ephesians the visible actions of this humility: I exhort you therefore—I, the bound captive by means of the Lord—to walk worthily of the calling to which you were called, with all humility, καὶ πραΰτητος, and gentleness, μετὰ μακροθυμίας, with patience, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, bearing with one another in love (or “bearing with one another by means of love”); that is, Christ’s love, the surpassing of knowledge.²⁸ This is the fruit of his Holy Spirit (Galatians 5:22, 23 Berean Literal Bible):

But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience (μακροθυμία), kindness, goodness, faithfulness, gentleness (πραΰτης), self-control. Against such things there is no law [Table].

I exhort you therefore—I, the bound captive by means of the Lord—to walk worthily of the calling to which you were called, with all humility and gentleness with patience, bearing with one another by means of love: σπουδάζοντες, being diligent, τηρεῖν, to keep, τὴν ἑνότητα, the unity, τοῦ πνεύματος, of the Spirit, ἐν τῷ συνδέσμῳ, in the bond (or “by means of the bond”), τῆς εἰρήνης, of peace. What is the bond of peace? the fruit of the Spirit is…peace (εἰρήνη).

I exhort you therefore—I, the bound captive by means of the Lord—to walk worthily of the calling to which you were called, with all humility and gentleness with patience, bearing with one another by means of love, being diligent to keep the unity of the Spirit by means of the bond of peace: Ἓν σῶμα, one body, καὶ ἓν πνεῦμα, and one Spirit. This may be a Greek hendiadys,²⁹ further describing the unity of the Spirit by means of the bond of peace: one body in Spirit or one embodied Spirit. Paul continued: καθὼς, just as, καὶ, also, ἐκλήθητε, you were called, ἐν μιᾷ ἐλπίδι, in one hope (or “by means of one hope”), τῆς κλήσεως ὑμῶν, of your calling.

Who is the one hope of your calling? No one is able to come to Me, Jesus said, unless the Father, the One having sent Me, should draw him;³⁰ And I, when I shall be lifted up from the earth, will draw all to Myself.³¹ So then, it is not of the one willing, nor of the one running, but of God having mercy,³² Paul concluded: For God closed up all in disobedience so that He may have mercy on all.³³

I exhort you therefore—I, the bound captive by means of the Lord—to walk worthily of the calling to which you were called, with all humility and gentleness with patience, bearing with one another by means of love, being diligent to keep the unity of the Spirit by means of the bond of peace, one body in Spirit just as also you were called by means of one hope of your calling: εἷς κύριος, one Lord, μία πίστις, one faith, ἓν βάπτισμα, one baptism, εἷς θεὸς καὶ πατὴρ πάντων, one God and Father of all.

This is, perhaps, another Greek hendiadys: one Father God of all. And πάντων is the plural genitive form of πᾶς, “all y’all” in southern American English dialect. Paul continued to describe this one Father God of all y’all: ὁ, who is (or simply “the”), ἐπὶ πάντων, over all (or “on all”), καὶ διὰ πάντων, and through all, καὶ ἐν πᾶσιν, and in all. The translation over for ἐπὶ is not wrong: “on, upon, at, near, before (in presence of someone), over (as power over someone), on the basis of, concerning, at the time of (some king).” I just suspect that the omnipresence of Father God on all, was more to Paul’s point here than his supremacy over all.

And though I’m not quite ready to go this far, I can appreciate ἐν πᾶσιν in the dative case, “and by means of all.” For whether through the desires of deceit of the old man (τὸν παλαιὸν ἄνθρωπον) or in righteousness and holiness of truth of the new man (τὸν καινὸν ἄνθρωπον), the Lord Jesus Christ, we all confirm the truth of Father God’s word with every breath, every thought, every word and every action.

Before concluding this essay I want to consider εἷς κύριος, one Lord, μία πίστις, one faith, ἓν βάπτισμα, one baptism, in a bit more detail from Paul’s perspective.

One Lord (εἷς κύριος), One Faith (μία πίστις)

Paul wrote (Romans 3:19-31 Berean Literal Bible):

Now we know that as much as the law says, it speaks to those in the law, so that every mouth may be shut, and all the world may be under judgment (ὑπόδικος) to God. Therefore by works of the law, not any flesh will be justified before Him; for through the law is knowledge of sin.

But now, apart from the law, the righteousness of God has been revealed, being testified to by the Law and the Prophets. And the righteousness of God is through faith from Jesus Christ toward all those believing. For there is no distinction [Table], for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation through faith in His blood, for a demonstration of His righteousness, because of the passing over of the sins having taken place beforehand in the forbearance of God, for the demonstration of His righteousness in the present time, for Him to be just and justifying the one of the faith from Jesus [Table].

Where then is the boasting? It was excluded. By what kind of law? That of works? No, but by the law of faith. For we reckon a man to be justified by faith apart from works of law [Table].

Or is He the God of Jews only, not also of Gentiles? Yes, also of Gentiles [Table], since indeed God is one (εἷς), who will justify the circumcision by faith (ἐκ πίστεως, a form of πίστις) and the uncircumcision through the same faith (διὰ τῆς πίστεως).

Do we, then, nullify the law through faith? Never may it be! Rather, we uphold the law [Table].

What is faith (πίστεως, a genitive form of πίστις) from Jesus Christ? the fruit of the Spirit is…faithfulness (πίστις).³⁴

One Baptism (ἓν βάπτισμα)

It is difficult not to recall the words of John the Baptist here (Matthew 3:11, 12 Berean Literal Bible):

I indeed baptize (βαπτίζω) you in water unto repentance, but the One coming after me is mightier than I, of whom I am not sufficient to carry the sandals. He will baptize you in the Holy Spirit and fire [Table], whose winnowing fork is in His hand, and He will thoroughly cleanse His threshing floor and will gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.

The verb βαπτίσει, He will baptize, is an indicative form of βαπτίζω in the future tense, presented as something that will happen. The Byzantine Majority Text doesn’t have the words καὶ πυρί, and fire, following Holy Spirit. In other words, fire is not mentioned along with the Lord’s baptizing in, or by means of, Holy Spirit, though πυρὶ ἀσβέστῳ, unquenchable fire, is clearly at the end of the next verse. I tend to relate the chaff He will burn up with unquenchable fire to the old man, which is being corrupted according to the desires of deceit,³⁵ and His wheat [He] will gather into the barn to the new man, having been created according to God in righteousness and holiness of truth.³⁶

I’m not aware of any others who expect the old man (τὸν παλαιὸν ἄνθρωπον), the old human which was once the only person one knew as oneself, to be condemned to the lake of fire. And I only know a few who think that Jesus will draw all to Himself successfully. My main purpose here, however, is to entertain Paul’s understanding of this one baptism in, or by means of, the Holy Spirit (Romans 6:1-18 Berean Literal Bible).

What then will we say? Shall we continue in sin so that grace may abound? [Table] Never may it be! We who died to sin, how shall we still live in it? Or are you ignorant that as many as were baptized into Christ Jesus were baptized into His death? We were buried, therefore, with Him through baptism (βαπτίσματος, a form of βάπτισμα) into death, so that, just as Christ was raised out from the dead through the glory of the Father, so we also should walk in newness of life.

For if we have become united in the likeness of His death, yet also we will be of the resurrection, knowing this, that our old man (ὁ παλαιὸς ἡμῶν ἄνθρωπος) was crucified with Him, so that the body of sin might be nullified, for us no longer to be slaves to sin. For the one having died has been justified (δεδικαίωται, a form of δικαιόω; e.g., “has been shown justice”) from sin.

Now if we died with Christ, we believe that we will also live with Him, knowing that Christ, having been raised out from the dead, dies no more; death no longer rules over Him. For that which He died, He died to sin once for all; but that which He lives, He lives to God. So also you, reckon yourselves to be dead indeed to sin, but living to God in Christ Jesus (or “by means of Christ Jesus”) [Table].

Therefore do not let sin reign (Μὴ οὖν βασιλευέτω ἡ ἁμαρτία; literally, “Not therefore must reign the sin” or “Therefore, the sin must not reign”) in your mortal body, in order to obey its desires [Table]. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God as living out from the dead, and your members to God as instruments of righteousness [Table]. For sin will not rule over (κυριεύσει, a form of κυριεύω) you, for you are not under law, but under grace [Table].

What then? Shall we sin because we are not under law, but under grace? Never may it be! [Table] Do you not know that to whom you present yourselves as slaves for obedience, you are slaves to the one whom you obey, whether of sin unto death, or of obedience unto righteousness? But thanks be to God that you used to be slaves of sin, but you obeyed from the heart the form of teaching to which you were delivered up. Now having been set free from sin, you became slaves to righteousness.

Paul highlighted the old man as the cause of one’s slavery to sin: knowing this, that our old man (ὁ παλαιὸς ἡμῶν ἄνθρωπος) was crucified with Him, so that the body of sin might be nullified, for us no longer to be slaves to sin. So, the crucifixion of our old man with Christ has its ultimate result: But now, having been set free (ἐλευθερωθέντες, a passive participle of ἐλευθερόω) from sin and having become slaves (δουλωθέντες, a passive participle of δουλόω) to God, you have your fruit unto sanctification, and the end is eternal life.³⁷ The Greek words translated to God are τῷ θεῷ in the dative case. Earlier Paul wrote, Now having been set free from sin, you became slaves to righteousness.³⁸ So, I’m more inclined to understand that same enslavement here, and God (τῷ θεῷ) as the means by which all of this is accomplished: having been set free from sin and having become slaves (e.g., of righteousness) by means of God you have your fruit unto sanctification, and the end is eternal life.

As Isaiah prophesied (Isaiah 26:12 ESV):

O Lord, you will ordain peace for us, for you have indeed done for us all our works.

The truth to be hearing with faith³⁹ is (Ephesians 4:1-6 EXP21):

I exhort you therefore—I, the bound captive by means of the Lord—to walk worthily of the calling to which you were called, with all humility and gentleness with patience, bearing with one another by means of love, being diligent to keep the unity of the Spirit by means of the bond of peace, one body in Spirit just as also you were called by means of one hope of your calling; one Lord, one faith, one baptism, one Father God of all, the on all and through all and in all.

Tables comparing Isaiah 26:12 in The Complete Jewish Bible, KJV and NET, and comparing Isaiah 26:12 in the Septuagint (BLB and Elpenor), and comparing 1 Corinthians 7:24; Acts 20:21; 20:23-26; 20:28, 29 and 20:34 in the KJV and NET follow.

Isaiah 26:12 (CJB)	Isaiah 26:12 (KJV)	Isaiah 26:12 (NET)
O Lord, You shall prepare peace for us, for also the recompense for all our deeds have You dealt to us.	LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.	O Lord, you make us secure, for even all we have accomplished you have done for us.

Isaiah 26:12 (BLB Septuagint)	Isaiah 26:12 (Elpenor Septuagint)
κύριε ὁ θεὸς ἡμῶν εἰρήνην δὸς ἡμῖν πάντα γὰρ ἀπέδωκας ἡμῖν	Κύριε ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν, πάντα γὰρ ἀπέδωκας ἡμῖν
Isaiah 26:12 (NETS)	Isaiah 26:12 (Elpenor English)
O Lord, our God, give us peace, for you have granted us all things.	O Lord our God, give us peace: for thou hast rendered to us all things.

1 Corinthians 7:24 (NET)	1 Corinthians 7:24 (KJV)
In whatever situation someone was called, brothers and sisters, let him remain in it with God.	Brethren, let every man, wherein he is called, therein abide with God.

1 Corinthians 7:24 (NET Parallel Greek)	1 Corinthians 7:24 (Stephanus Textus Receptus)	1 Corinthians 7:24 (Byzantine Majority Text)
ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ	εκαστος εν ω εκληθη αδελφοι εν τουτω μενετω παρα τω θεω	εκαστος εν ω εκληθη αδελφοι εν τουτω μενετω παρα θεω

Acts 20:21 (NET)	Acts 20:21 (KJV)
testifying to both Jews and Greeks about repentance toward God and faith in our Lord Jesus.	Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

Acts 20:21 (NET Parallel Greek)	Acts 20:21 (Stephanus Textus Receptus)	Acts 20:21 (Byzantine Majority Text)
διαμαρτυρόμενος Ἰουδαίοις τε καὶ ῞Ελλησιν τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν Ἰησοῦν	διαμαρτυρομενος ιουδαιοις τε και ελλησιν την εις τον θεον μετανοιαν και πιστιν την εις τον κυριον ημων ιησουν χριστον	διαμαρτυρομενος ιουδαιοις τε και ελλησιν την εις τον θεον μετανοιαν και πιστιν την εις τον κυριον ημων ιησουν

Acts 20:23-26 (NET)	Acts 20:23-26 (KJV)
except that the Holy Spirit warns me in town after town that imprisonment and persecutions are waiting for me.	Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.

Acts 20:23 (NET Parallel Greek)	Acts 20:23 (Stephanus Textus Receptus)	Acts 20:23 (Byzantine Majority Text)
πλὴν ὅτι τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεται μοι λέγον ὅτι δεσμὰ καὶ θλίψεις με μένουσιν	πλην οτι το πνευμα το αγιον κατα πολιν διαμαρτυρεται λεγον οτι δεσμα με και θλιψεις μενουσιν	πλην οτι το πνευμα το αγιον κατα πολιν διαμαρτυρεται λεγον οτι δεσμα με και θλιψεις μενουσιν

But I do not consider my life worth anything to myself, so that I may finish my task and the ministry that I received from the Lord Jesus, to testify to the good news of God’s grace.

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.

Acts 20:24 (NET Parallel Greek)	Acts 20:24 (Stephanus Textus Receptus)	Acts 20:24 (Byzantine Majority Text)
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	αλλ ουδενος λογον ποιουμαι ουδε εχω την ψυχην μου τιμιαν εμαυτω ως τελειωσαι τον δρομον μου μετα χαρας και την διακονιαν ην ελαβον παρα του κυριου ιησου διαμαρτυρασθαι το ευαγγελιον της χαριτος του θεου	αλλ ουδενος λογον ποιουμαι ουδε εχω την ψυχην μου τιμιαν εμαυτω ως τελειωσαι τον δρομον μου μετα χαρας και την διακονιαν ην ελαβον παρα του κυριου ιησου διαμαρτυρασθαι το ευαγγελιον της χαριτος του θεου

“And now I know that none of you among whom I went around proclaiming the kingdom will see me again.

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

Acts 20:25 (NET Parallel Greek)	Acts 20:25 (Stephanus Textus Receptus)	Acts 20:25 (Byzantine Majority Text)
Καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπον μου ὑμεῖς πάντες ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν	και νυν ιδου εγω οιδα οτι ουκετι οψεσθε το προσωπον μου υμεις παντες εν οις διηλθον κηρυσσων την βασιλειαν του θεου	και νυν ιδου εγω οιδα οτι ουκετι οψεσθε το προσωπον μου υμεις παντες εν οις διηλθον κηρυσσων την βασιλειαν του θεου

Therefore I declare to you today that I am innocent of the blood of you all.

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

Acts 20:26 (NET Parallel Greek)	Acts 20:26 (Stephanus Textus Receptus)	Acts 20:26 (Byzantine Majority Text)
διότι μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων	διο μαρτυρομαι υμιν εν τη σημερον ημερα οτι καθαρος εγω απο του αιματος παντων	διοτι μαρτυρομαι υμιν εν τη σημερον ημερα οτι καθαρος εγω απο του αιματος παντων

Acts 20:28, 29 (NET)	Acts 20:28, 29 (KJV)
Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son.	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.

Acts 20:28 (NET Parallel Greek)	Acts 20:28 (Stephanus Textus Receptus)	Acts 20:28 (Byzantine Majority Text)
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	προσεχετε ουν εαυτοις και παντι τω ποιμνιω εν ω υμας το πνευμα το αγιον εθετο επισκοπους ποιμαινειν την εκκλησιαν του θεου ην περιεποιησατο δια του ιδιου αιματος	προσεχετε ουν εαυτοις και παντι τω ποιμνιω εν ω υμας το πνευμα το αγιον εθετο επισκοπους ποιμαινειν την εκκλησιαν του κυριου και θεου ην περιεποιησατο δια του ιδιου αιματος

I know that after I am gone fierce wolves will come in among you, not sparing the flock.

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

Acts 20:29 (NET Parallel Greek)	Acts 20:29 (Stephanus Textus Receptus)	Acts 20:29 (Byzantine Majority Text)
ἐγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξιν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ ποιμνίου	εγω γαρ οιδα τουτο οτι εισελευσονται μετα την αφιξιν μου λυκοι βαρεις εις υμας μη φειδομενοι του ποιμνιου	εγω γαρ οιδα τουτο οτι εισελευσονται μετα την αφιξιν μου λυκοι βαρεις εις υμας μη φειδομενοι του ποιμνιου

Acts 20:34 (NET)	Acts 20:34 (KJV)
You yourselves know that these hands of mine provided for my needs and the needs of those who were with me.	Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.

Acts 20:34 (NET Parallel Greek)	Acts 20:34 (Stephanus Textus Receptus)	Acts 20:34 (Byzantine Majority Text)
αὐτοὶ γινώσκετε ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσιν μετ᾿ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται	αυτοι δε γινωσκετε οτι ταις χρειαις μου και τοις ουσιν μετ εμου υπηρετησαν αι χειρες αυται	αυτοι γινωσκετε οτι ταις χρειαις μου και τοις ουσιν μετ εμου υπηρετησαν αι χειρες αυται