Acts 26–28

Footnotes

1. 1 See the note on King Agrippa in .
2. 2 Grk “It is permitted for you.”
3. 3 Or “extended his hand” (a speaker’s gesture).
4. 4 Or “and began to speak in his own defense.”
5. 5 See the note on King Agrippa in .
6. 6 μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
7. 7 Grk “several controversial issues.” ζήτημα states, “in our lit. only in Ac, the mng. it still has in Mod. Gk. (controversial) question, issue, argument … Ac 15:2; 26:3. ζ. περί τινος questions about someth.… 18:15; 25:19.”
8. 8 δέομαι states, “In our lit. only the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.… Ac 26:3.”
9. 9 Grk “my manner of life.”
10. 10 Or “nation.”
11. 11 For location see ; ; ; ; ; ; ; ; .
12. 12 These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι (hisasi) has to be repeated to connect with the ὅτι (hoti) clause (indirect discourse) in v. 5.
13. 13 Grk “having known me from time past.” The participle προγινώσκοντες (proginōskontes) has been translated as a causal adverbial participle.
14. 14 προγινώσκω 2 has “Know from time past … προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “ ‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”
15. 15 That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
16. 16 See the note on Pharisee in .
17. 17 κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
18. 18 Or “forefathers”; Grk “fathers.”
19. 19 Grk “to which [promise] our twelve tribes …” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.
20. 20 Or “earnestly worship.” The object of this service, God, is omitted but implied: λατρεύω states, “Without the of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ῥμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.
21. 21 Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
22. 22 Grk “O King!”
23. 23 The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).
24. 24 κρίνω 3 states, “τί ἄπιστον κρίνεται παρʼ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable …”) has been converted to an active one to simplify the translation.
25. 25 Or “incredible.” ἄπιστος 1 states, “unbelievable, incredible … τὶ ἄπιστον κρίνεται παρʼ ὑμῖν; … why does it seem incredible to you? Ac 26:8.”
26. 26 Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
27. 27 οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M 1) remain in the pap … and in the NT … indeed, of course Ac 26:9.”
28. 28 Grk “I thought to myself.” δοκέω 2.a has “ἕδοξα ἐμαυτῷ δῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”
29. 29 Grk “by receiving authority.” The participle λαβών (labōn) has been taken instrumentally.
30. 30 Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone—‘to vote against.’ … ‘when they were sentenced to death, I also voted against them’ Ac 26:10.”
31. 31 Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
32. 32 Grk “and punishing … I tried.” The participle τιμωρῶν (timōrōn) has been translated as a finite verb due to requirements of contemporary English style. 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.
33. 33 See the note on synagogue in .
34. 34 The imperfect verb ἠνάγκαζον (ēnankazon) has been translated as a conative imperfect (so ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).
35. 35 Or “was so insanely angry with them.” ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged … περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind—‘to be enraged, to be infuriated, to be insanely angry’ … ‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”
36. 36 Or “I pursued them even as far as foreign cities.”
37. 37 Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.
38. 38 Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
39. 39 L&N 37.40 ἐπιτροπή states, “the full authority to carry out an assignment or commission—‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετʼ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”
40. 40 Grk “O King.”
41. 41 Or “from the sky” (the same Greek word means both “heaven” and “sky”).
42. 42 The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilampsan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.
43. 43 Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
44. 44 Grk “It is hard for you.”
45. 45 “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See κέντρον 2. Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94–96; Euripides, Bacchae 795.
46. 46 Grk “said.”
47. 47 L&N 30.89 has “ ‘to choose in advance, to select beforehand, to designate in advance.’ ”
48. 48 As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.
49. 49 ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”
50. 50 Some read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eides) in B C*vid 614 945 1175 1505 1739 1891 2464 sy sa; it is lacking in 𝔓74 א A C2 E Ψ 096 𝔐 latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. includes the word in brackets, indicating some doubt as to its authenticity.
51. 51 Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumenos) has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.
52. 52 That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
53. 53 The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
54. 54 To open their eyes so that they turn … Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77–79; 3:3; 24:47.
55. 55 ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. 6)
56. 56 Or “and an inheritance.”
57. 57 See the note on King Agrippa in .
58. 58 I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.
59. 59 According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’ ”
60. 60 χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς Ἰουδαίας Ac 26:20.”
61. 61 That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
62. 62 ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance … Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.
63. 63 Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
64. 64 Grk “So experiencing … I stand.” The participle τυχών (tuchōn) has been translated as a finite verb due to requirements of contemporary English style.
65. 65 ἐκτός 3.b, “functions as prep. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”
66. 66 What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
67. 67 εἰ 2 has “marker of an indirect question as content, that … Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος … εἰ παθητὸς ὁ Χριστός testifying … that the Christ was to suffer … Ac 26:23.”
68. 68 Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
69. 69 That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
70. 70 Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.
71. 71 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
72. 72 See the note on Porcius Festus in .
73. 73 On the term translated “lost your mind” see μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.” The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.
74. 74 Grk “said.”
75. 75 See the note on Porcius Festus in .
76. 76 Or “declaring.” ἀποφθέγγομαι states, “speak out, declare boldly or loudly … τὶ: σωφροσύνης ῥήματα Ac 26:25.”
77. 77 σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality … ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”
78. 78 παρρησιάζομαι 1 states, “speak freely, openly, fearlessly … likew. in the ptc. a verb of saying foll.… παρρησιασάμενοι εἶπαν 13:46.–26:26.” This could refer to boldness in speaking here.
79. 79 Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
80. 80 Grk “I cannot convince myself.” πείθω 3.a states, “οὐ πείθομαι and inf. I cannot believe Ac 26:26” (see also λανθάνω).
81. 81 λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”
82. 82 This term refers to a hidden corner ( γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.
83. 83 “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.
84. 84 See the note on King Agrippa in .
85. 85 See the note on King Agrippa in .
86. 86 Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see πείθω 1.b. The idiom is like 1 Kgs 21:7 . The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity. The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.
87. 87 ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141–43; s. Rob. 653).”
88. 88 Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”
89. 89 Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
90. 90 ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.” Not doing anything deserving death … Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.
91. 91 See the note on King Agrippa in .
92. 92 See the note on Porcius Festus in .
93. 93 Or “set free.”
94. 94 Or “to the emperor” (“Caesar” is a title for the Roman emperor). If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.
95. 1 The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
96. 2 Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).
97. 3 See the note on the word centurion in .
98. 4 According to σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster ( 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’ ” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable. The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.
99. 5 Grk “Going on board.” The participle ἐπιβάντες (epibantes) has been translated as a finite verb due to requirements of contemporary English style.
100. 6 Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
101. 7 Grk “places.”
102. 8 Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
103. 9 ἀνάγω 4 states, “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.” Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).
104. 10 A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
105. 11 For location see ; ; ; .
106. 12 κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor … εἰς Σιδῶνα Ac 27:3.”
107. 13 Sidon is another seaport 75 mi (120 km) north of Caesarea. For location see ; ; .
108. 14 φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion … Ac 27:3.” Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).
109. 15 Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
110. 16 Grk “putting out to sea.” The participle ἀναχθέντες (anachthentes) has been translated as a finite verb due to requirements of contemporary English style. ἀνάγω 4 states, “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.”
111. 17 ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.
112. 18 Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).
113. 19 Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see Παμφυλία).
114. 20 κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in … ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
115. 21 Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.
116. 22 Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
117. 23 See the note on the word centurion in .
118. 24 Grk “finding.” The participle εὑρών (heurōn) has been translated as a finite verb due to requirements of contemporary English style.
119. 25 Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1–2).
120. 26 The participle βραδυπλοοῦντες (braduploountes) has been translated as a finite verb due to requirements of contemporary English style.
121. 27 Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
122. 28 This genitive absolute construction with προσεῶντος (proseōntos) has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mē proseōntos hēmas tou anemou) as “the wind would not let us go any farther.”
123. 29 ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”
124. 30 Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.
125. 31 Grk “sailing along the coast … we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object—‘to sail along the coast, to sail along the shore.’ … ‘they sailed along the coast of Crete’ Ac 27:13.”
126. 32 Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
127. 33 Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
128. 34 Or “unsafe” ( ἐπισφαλής). The term is a NT .
129. 35 The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, 1.14.2–3 [1.279–281]).
130. 36 The accusative articular infinitive παρεληλυθέναι (parelēluthenai) after the preposition διά (dia) is causal. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”
131. 37 Grk “Paul advised, saying to them.” The participle λέγων (legōn) is redundant in English and has not been translated. On the term translated “advised,” see παραινέω, which usually refers to recommendations. Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.
132. 38 Grk “is going to be with disaster.”
133. 39 Or “hardship,” “damage.” ὕβρις 3 states, “ hardship, disaster, damage caused by the elements … ζημία Ac 27:10.”
134. 40 Grk “souls” (here, one’s physical life).
135. 41 See the note on the word centurion in .
136. 42 Or “persuaded.”
137. 43 κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster … W. ναύκληρος, the ‘shipowner’ … Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316–18.
138. 44 Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation. More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.
139. 45 βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
140. 46 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.”
141. 47 Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.
142. 48 Grk “if somehow, reaching Phoenix, they could …” The participle καταντήσαντες (katantēsantes) has been translated as a finite verb due to requirements of contemporary English style.
143. 49 Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
144. 50 Or “a harbor of Crete open to the southwest and northwest.”
145. 51 Grk “thinking.” The participle δόξαντες (doxantes) has been translated as a finite verb due to requirements of contemporary English style.
146. 52 Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties—‘to accomplish, to do successfully, to carry out.’ … ‘thinking that they could carry out their purpose’ Ac 27:13.”
147. 53 Or “departed.”
148. 54 L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object—‘to sail along the coast, to sail along the shore.’ … ‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”
149. 55 Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane ( τυφωνικός).
150. 56 Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.
151. 57 Grk “from it”; the referent (the island) has been specified in the translation for clarity.
152. 58 Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasthentos) has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).
153. 59 ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”
154. 60 Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.
155. 61 ὑποτρέχω states, “run or sail under the lee of, nautical t.t.… Ac 27:16.” The participle ὑποδραμόντες (hupodramontes) has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running …”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.
156. 62 Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, Κλαῦδα).
157. 63 The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.
158. 64 Grk “After hoisting it up, they …”; the referent (the ship’s crew) has been specified in the translation for clarity.
159. 65 The participle ἄραντες (arantes) has been taken temporally.
160. 66 Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, βοήθεια 2).
161. 67 ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth.… on the Syrtis 27:17.”
162. 68 That is, on the sandbars and shallows of the Syrtis. On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenai It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus ( 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.
163. 69 Or perhaps “mainsail.” The meaning of this word is uncertain. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer ( 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.
164. 70 σφόδρῶς states, “very much, greatly, violently … σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”
165. 71 Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” 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. The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves.
166. 72 Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.
167. 73 Grk “no small storm” = a very great storm.
168. 74 Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “ ‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).
169. 75 Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (sōzō) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.
170. 76 Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (huparchousēs) has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollēs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness … Ac 27:21.” This detail indicates how turbulent things were on board the ship.
171. 77 Here τότε (tote) is redundant (pleonastic) according to τότε 2; thus it has not been translated.
172. 78 Grk “standing up … said.” The participle σταθείς (statheis) has been translated as a finite verb due to requirements of contemporary English style.
173. 79 L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.” By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.
174. 80 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.”
175. 81 The infinitive κερδῆσαι (kerdēsai) has been translated as resultative.
176. 82 The same verb is used for Paul’s original recommendation in Ac 27:9.
177. 83 Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plēn; see πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity. The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.
178. 84 Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 παρίσταμαι.
179. 85 Or “worship.”
180. 86 Or “stood by me.” παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone … Ac 9:39; 27:23.”
181. 87 Grk “came to me saying.” The participle λέγων (legōn) has been translated as a finite verb due to requirements of contemporary English style.
182. 88 παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before … Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.
183. 89 Or “before the emperor” (“Caesar” is a title for the Roman emperor).
184. 90 Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecharistai) in this context. The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.
185. 91 πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth.… W. of pers. and ὅτι foll.… πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”
186. 92 This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
187. 93 Here “being driven” has been used to translate διαφέρω (diapherō) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.
188. 94 The Adriatic Sea. They were now somewhere between Crete and Malta.
189. 95 Grk “suspected that some land was approaching them.” προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.
190. 96 Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisantes) has been translated as a finite verb due to requirements of contemporary English style. See also βολίζω. Although the term is used twice in this verse (and thus is technically not a NT ), it occurs nowhere else in the NT.
191. 97 A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).
192. 98 L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”
193. 99 Here the depth was about 90 ft (27 m).
194. 100 Grk “fearing.” The participle φοβούμενοι (phoboumenoi) has been translated as a causal adverbial participle.
195. 101 Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”
196. 102 Grk “throwing out … they.” The participle ῥίψαντες (rhipsantes) has been translated as a finite verb due to requirements of contemporary English style.
197. 103 εὔχομαι 2 states, “wish … τὶ for someth.… Foll. by and inf.… Ac 27:29.” The other possible meaning for this term, “pray,” is given in 1 and employed by a number of translations (, , ). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”
198. 104 Grk “and wished for day to come about.” And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.
199. 105 πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that … Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.
200. 106 See the note on the word centurion in .
201. 107 The pronoun you is plural in Greek.
202. 108 The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.
203. 109 Or “let it fall away.” According to ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.
204. 110 ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”
205. 111 Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokōntes) has been translated as a finite verb due to requirements of contemporary English style.
206. 112 Or “continued.”
207. 113 Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.
208. 114 Or “necessary.” πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “ ‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘… for your survival’ Ac 27:34.”
209. 115 Or “deliverance” (‘salvation’ in a nontheological sense).
210. 116 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
211. 117 Grk “taking bread, gave thanks.” The participle λαβών (labōn) has been translated as a finite verb due to requirements of contemporary English style.
212. 118 Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.
213. 119 Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.
214. 120 One early (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.
215. 121 This is a parenthetical note by the author.
216. 122 Or “When they had eaten their fill.”
217. 123 Or “grain.”