KJV: And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.
YLT: on the next day also we touched at Sidon, and Julius, courteously treating Paul, did permit him, having gone on unto friends, to receive their care.
Darby: And the next day we arrived at Sidon. And Julius treated Paul kindly and suffered him to go to his friends and refresh himself.
ASV: And the next day we touched at Sidon: and Julius treated Paul kindly, and gave him leave to go unto his friends and refresh himself.
| ἑτέρᾳ | next [day] |
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Parse: Adjective, Dative Feminine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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| κατήχθημεν | we landed |
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Parse: Verb, Aorist Indicative Passive, 1st Person Plural Root: κατάγω Sense: to lead down, bring down. |
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| εἰς | at |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| Σιδῶνα | Sidon |
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Parse: Noun, Accusative Feminine Singular Root: Σιδών Sense: an ancient and wealthy city of Phoenicia, on the east coast of the Mediterranean Sea, less than 20 miles (30 km) north of Tyre. |
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| φιλανθρώπως | Considerately |
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Parse: Adverb Root: φιλανθρώπως Sense: humanely, kindly. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰούλιος | Julius |
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Parse: Noun, Nominative Masculine Singular Root: Ἰούλιος Sense: the centurion of “Augustus Band”, to whose charge Paul was delivered when he was sent prisoner from Caesarea to Rome. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παύλῳ | Paul |
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Parse: Noun, Dative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| χρησάμενος | having treated |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: χράομαι Sense: to receive a loan. |
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| ἐπέτρεψεν | allowed [him] |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπιτρέπω Sense: to turn to, transfer, commit, instruct. |
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| τοὺς | his |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| φίλους | friends |
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Parse: Adjective, Accusative Masculine Plural Root: φίλος Sense: friend, to be friendly to one, wish him well. |
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| πορευθέντι | having gone |
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Parse: Verb, Aorist Participle Passive, Dative Masculine Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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| ἐπιμελείας | care |
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Parse: Noun, Genitive Feminine Singular Root: ἐπιμέλεια Sense: care, attention. |
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| τυχεῖν | to receive |
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Parse: Verb, Aorist Infinitive Active Root: τυγχάνω Sense: to hit the mark. |
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Greek Commentary for Acts 27:3
Locative case with ημεραι hēmerāi understood. [source]
First aorist passive of καταγω katagō the usual term for “coming down” from the seas as αναγω anagō above (and Acts 27:4) is for “going up” to sea. So it looks to sailors. Sidon was 67 miles from Caesarea, the rival of Tyre, with a splendid harbour. The ship stopped here for trade. Treated Paul kindly (πιλαντρωπως τωι Παυλωι χρησαμενος philanthrōpōs tōi Paulōi chrēsamenos). “Using (χρησαμενος chrēsamenos first aorist middle participle of χραομαι chraomai to use) Paul (instrumental case used with this verb) kindly” (πιλαντρωπως philanthrōpōs “philanthropically,” adverb from πιλαντρωπος phil̇anthrōpos love of mankind). He was kindly to Paul throughout the voyage (Acts 27:43; Acts 28:16), taking a personal interest in his welfare. Refresh himself Second aorist active infinitive of τυγχανω tugchanō (to obtain) with the genitive επιμελειας epimeleias old word from επιμελης epimelēs careful, only here in the N.T. Whether it was mere hospitality we do not know. It may have been medical attention required because of Paul‘s long confinement. This is Paul‘s first visit to Sidon, but Christians were already in Phoenicia (Acts 11:19) and so Paul had “friends” here. [source]
“Using He was kindly to Paul throughout the voyage (Acts 27:43; Acts 28:16), taking a personal interest in his welfare. [source]
Second aorist active infinitive of τυγχανω tugchanō (to obtain) with the genitive επιμελειας epimeleias old word from επιμελης epimelēs careful, only here in the N.T. Whether it was mere hospitality we do not know. It may have been medical attention required because of Paul‘s long confinement. This is Paul‘s first visit to Sidon, but Christians were already in Phoenicia (Acts 11:19) and so Paul had “friends” here. [source]
From κατά , down, and ἄγω , to l ead or bring. To bring the ship down from deep water to the land. Opposed to ἀνήχθημεν , put to sea (Acts 27:2); which is to bring the vessel up ( ἀνά ) from the land to deep water. See on Luke 8:22. Touched is an inferential rendering. Landed would be quite as good. From Caesarea to Sidon, the distance was about seventy miles. [source]
Only here in New Testament. Lit., in a man-loving way; humanely; kindly. Rev., kindly, better than courteously. Courteous, from court, expresses rather polish of manners than real kindness. [source]
Lit., to receive care or attention. [source]
Reverse Greek Commentary Search for Acts 27:3
The gathered fold of the wide upper garment, bound together with the girdle, and thus forming a pouch. In the Eastern markets at this day vendors may be seen pouring the contents of a measure into the bosom of a purchaser. In Rth 3:15 , Boaz says to Ruth, “Bring the vail (the mantle, so Rev., Old Testament), that thou hast upon thee, and hold it (hold it open): and he measured six measures of barley into it. ” Compare Isaiah 65:7, “I will measure their former work into their bosom; also Jeremiah 32:18. In Acts 27:39, the word is used of a bay in a beach, forming a bend in the land like the hollow of a robe. Similarly, the Latin sinus means both the hanging, baggy bosom of a robe and a bay. [source]
The plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bowstring or the reins of horses; hence to let sink as a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of letting down Paul in a basket at Damascus (Acts 9:25); of striking a ship's sails, and of letting down a boat into the sea (Acts 27:17, Acts 27:30). Matthew, Mark, and John use βάλλω , or ἀμφιβάλλω , for casting a net (Matthew 4:18; Matthew 13:47; Mark 1:16; John 21:6), which appears also in the compound noun for a casting-net ( ἀμφίβληστρον , see on Matthew 4:18). The word used by Luke was in common use in medical writings, to denote relaxation of the limbs; loosening of bandages; abatement of sickness; letting herbs down into a vessel to be steeped. [source]
The same double compound verb as in Luke 5:3, only here second aorist active imperative second person singular.Let down (χαλασατε chalasate). Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts 27:17, Acts 27:30). But it was used for lowering anything from a higher place (Mark 2:4; Acts 9:25; 2 Corinthians 11:33). For a catch (εις αγραν eis agran). This purpose was the startling thing that stirred up Simon. [source]
Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts 27:17, Acts 27:30). But it was used for lowering anything from a higher place (Mark 2:4; Acts 9:25; 2 Corinthians 11:33). For a catch This purpose was the startling thing that stirred up Simon. [source]
From πρό , before, in front of, and φημί , to say or affirm. Hence something which is placed in front of the true cause of a thing, a pretext. Compare 1 Thessalonians 2:5; Acts 27:30. Pretext carries the same idea, Latin, proetextum, something woven in front, with a view to concealment or deception. Rev., excuse. Wyc, excusation. The A.V. follows Tyndale: nothing to cloke their sin withal. Latimer (“Sermons”): “By such cloaked charity, when thou dost offend before Christ but once, thou hast offended twice herein.” The word appears in the low Latin cloca, a bell (compare the French cloche, and English clock ), and the name was given to a horseman's cloak because of its resemblance to a bell. The word palliate is from the Latin pallium, a cloak. [source]
The Latin flagellum. In papyri, here only in N.T. and note Latin l becomes r in Koiné. ρ Schoiniōn is a diminutive of Σχοινιων schoinos (a rush), old word for rope, in N.T. only here and Acts 27:32. Cast out Second aorist active indicative of εχεβαλεν ekballō It is not said that Jesus smote the sheep and oxen (note εκβαλλω te kai both and), for a flourish of the scourge would answer. He poured out Second aorist active indicative of εχεχεεν ekcheō to pour out. The changers‘ money “The small pieces of money First aorist active indicative of τας τραπεζας ανετρεπσεν anatrepō to turn up, though some MSS. have ανατρεπω anestrepsen from ανεστρεπσεν anastrephō also to turn up. [source]
See on the kindred adverbcourteously, Acts 27:3. [source]
Employed in the immense corn trade between Italy and Egypt. See Acts 27:38. The size of the vessel may be inferred from Acts 27:37. [source]
Lit., made a casting out. Rev., began to throw the freight overboard. Note the imperfect, began to throw. The whole cargo was not cast overboard: the wheat was reserved to the last extremity (Acts 27:38). [source]
The great Cornelian family of Rome may have had a freedman or descendant who is centurion See Matthew 8:5. These Roman centurions always appear in a favourable light in the N.T. (Matthew 8:5; Luke 7:2; Luke 23:47; Acts 10:1; Acts 22:25; Acts 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. [source]
(my accusers here present, ευρον με heuron me), purified in the temple Perfect passive participle of αγνιζω hagnizō (same verb in Acts 21:24, Acts 21:26) state of completion of the Jewish sacrifices which had gone on for seven days (Acts 21:27), the very opposite of the charges made. With no crowd (ου μετα οχλου ou meta ochlou). “Not with a crowd” till the Asiatic Jews gathered one (Acts 21:27). Nor yet with tumult They made the tumult (Acts 27:30), not Paul. Till they made the stir, all was quiet. [source]
Perfect passive participle of αγνιζω hagnizō (same verb in Acts 21:24, Acts 21:26) state of completion of the Jewish sacrifices which had gone on for seven days (Acts 21:27), the very opposite of the charges made. With no crowd (ου μετα οχλου ou meta ochlou). “Not with a crowd” till the Asiatic Jews gathered one (Acts 21:27). Nor yet with tumult They made the tumult (Acts 27:30), not Paul. Till they made the stir, all was quiet. [source]
They made the tumult (Acts 27:30), not Paul. Till they made the stir, all was quiet. [source]
Genitive absolute, the old word ασιτια asitia from ασιτος asitos (Acts 27:33) α a privative and σιτος sitos food, here alone in N.T. Literally, “There being much abstinence from food.” They had plenty of grain on board, but no appetite to eat (sea-sickness) and no fires to cook it (Page). “Little heart being left for food” (Randall). Galen and other medical writers use ασιτια asitia and ασιτος asitos for want of appetite. [source]
God had spoken. That was enough. This old verb from ευτυμος euthumos in the N.T. only here, Acts 27:25; James 5:13. See the adjective Acts 27:36. [source]
Old word from αγκη agkē In N.T. only in this chapter, with ριπτω rhiptō here, with εκτεινω ekteinō in Acts 27:30, with περιαιρεω periaireō in Acts 27:40; and Hebrews 6:19 (figuratively of hope). From the stern (εκ πρυμνης ek prumnēs). Old word, but in N.T. only in Mark 4:38; here and 41 in contrast with πρωιρα prōira (prow). The usual practice was and is to anchor by the bows. “With a view to running the ship ashore anchoring from the stern would, it is said, be best” (Page). Nelson is quoted as saying that he had been reading Acts 27 the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. Wished for the day Imperfect middle, kept on praying for “day to come” (ημεραν γενεσται hēmeran genesthai) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach. [source]
Old word from ναυς naus (ship), in N.T. only here, Acts 27:30; Revelation 18:17. [source]
Partitive genitive here (some food), not accusative as Acts 27:33. Paul‘s courage was contagious. [source]
Second aorist active of περιαιρεω periaireō Literally, “Having taken away from around,” that is all four anchors from around the stern. Cf. the other verbs with αγκυρας agkuras in Acts 27:29, Acts 27:30. [source]
And get first to land (πρωτους εις την γην εχιεναι prōtous eis tēn gēn exienai). This classic verb εχειμι exeimi occurs four times in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:32 and nowhere else in the N.T. It was a wise command. [source]
This classic verb εχειμι exeimi occurs four times in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:32 and nowhere else in the N.T. It was a wise command. [source]
Second aorist (ingressive) active indicative of επιγινωσκω epiginōskō Then we recognized. See note on Acts 27:39. [source]
Imperfect active of παρεχω parechō with αν ̇an instead of ον ̇on as ειχαν eichan in Mark 8:7 (Robertson, Grammar, p. 339). It was their habit on this occasion, Luke means, they kept on showing. No common kindness (ου την τυχουσαν πιλαντρωπιαν ou tēn tuchousan philanthrōpian). The old word πιλαντρωπια philanthrōpia (πιλος philos αντρωπος anthrōpos), love of mankind, occurs in the N.T. only here and Titus 3:4 (adverb in Acts 27:3). See note on Acts 19:11 for this use of ου την τυχουσαν ou tēn tuchousan “not the kindness that happens every day.” They were not “wreckers” to take advantage of the calamity. They kindled a fire The only N.T. example and Acts 28:3 of the old word πυρα pura (from πυρ pur fire), a pile of burning fuel (sticks). First aorist active participle of απτω haptō to set fire to, to kindle. Cf. αναπτω anaptō in Luke 12:49. Received us all (προσελαβοντο παντας ημας proselabonto pantas hēmās). Second aorist middle (indirect indicative of προσλαμβανω proslambanō They took us all to themselves (cf. Acts 18:26). The present Second perfect active participle (intransitive) of επιστημι ephistēmi “the rain that stood upon them” (the pouring rain). Only in Luke and Paul in N.T. [source]
First aorist middle participle of διαδεχομαι diadechomai to receive through another, to receive in sucession or in turn. Late Greek, only here in N.T. Deissmann (Bible Studies, p. 115) argues from a second century b.c. papyrus that διαδοχος diadochos means rather deputy or court official than successor. With Joshua (μετα Ιησου meta Iēsou). With Jesus, the Greek form of Joshua (contracted from Jehoshua, Matthew 1:21), as in Hebrews 4:8. When they entered on the possession of the nations Literally “in (or at the time of) the possession of the nations.” See note on Hebrews 7:5 for the only other N.T. instance of κατασχεσις kataschesis Which (ων hn). The nations, genitive by attraction to case of ετνων ethnōn Thrust out First aorist active indicative of εχωτεω exōtheō to push out, common verb, here, only in N.T. save some MSS. in Acts 27:39. [source]
Literally “in (or at the time of) the possession of the nations.” See note on Hebrews 7:5 for the only other N.T. instance of κατασχεσις kataschesis Which (ων hn). The nations, genitive by attraction to case of ετνων ethnōn Thrust out First aorist active indicative of εχωτεω exōtheō to push out, common verb, here, only in N.T. save some MSS. in Acts 27:39. [source]
First aorist active indicative of εχωτεω exōtheō to push out, common verb, here, only in N.T. save some MSS. in Acts 27:39. [source]
First aorist active participle of χαλαω chalaō old and common verb in a nautical sense (Acts 27:17, Acts 27:30) as well as otherwise as here. Same verb used by Paul of this experience (2 Corinthians 11:33). In a basket (εν σπυριδι en sphuridi). The word used when the four thousand were fed (Mark 8:8; Matthew 15:37). A large basket plaited of reeds and distinguished in Mark 8:19. (Matthew 16:9.) from the smaller κοπινος kophinos Paul uses σαργανη sarganē a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2 Corinthians 11:33). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible. [source]
The emphasis is on Lord's. Δεῖπνον supperrepresented the principal meal of the day, answering to the late dinner. The Eucharist proper was originally celebrated as a private expression of devotion, and in connection with a common, daily meal, an agape or love-feast. In the apostolic period it was celebrated daily. The social and festive character of the meal grew largely out of the gentile institution of clubs or fraternities, which served as savings-banks, mutual-help societies, insurance offices, and which expressed and fostered the spirit of good-fellowship by common festive meals, usually in gardens, round an altar of sacrifice. The communion-meal of the first and second centuries exhibited this character in being a feast of contribution, to which each brought his own provision. It also perpetuated the Jewish practice of the college of priests for the temple-service dining at a common table on festivals or Sabbaths, and of the schools of the Pharisees in their ordinary life. Indications of the blending of the eucharistic celebration with a common meal are found here, Acts 2:42; Acts 20:7, and more obscurely, Acts 27:35. -DIVIDER- -DIVIDER- [source]
Perfect passive indicative, state of completion, of κορεννυμι korennumi old Greek verb to satiate, to satisfy. The only other example in N.T. is Acts 27:38 which see. Paul may refer to Deuteronomy 31:20; Deuteronomy 32:15. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also. [source]
Late verb from αναστατος anastatos driven from one‘s abode, and in papyri in this sense as well as in sense of upsetting or disturbing one‘s mind (boy‘s letter) as here. In Acts 17:6; Acts 21:38 we have it in sense of making a commotion. Cut themselves off (αποκοπσονται apokopsontai). Future middle of αποκοπτω apokoptō old word to cut off as in Acts 27:32, here to mutilate. [source]
Future middle of αποκοπτω apokoptō old word to cut off as in Acts 27:32, here to mutilate. [source]
Same idiom in Acts 20:23. Πλην Plēn is adverb πλεον pleon (more besides). As a preposition πλην plēn means “except.” This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached. Whether in pretence (ειτε προπασει eite prophasei). Either from προπαινω prophainō to shew forth, or προπημι prophēmi to speak forth, the ostensible presentation often untrue. See note on Acts 27:30. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ. Yea, and will rejoice Note affirmative, not adversative, use of αλλα alla Volitive use of the future (second future passive) indicative (χαρησομαι charēsomai) of χαιρω chairō Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger. [source]
Either from προπαινω prophainō to shew forth, or προπημι prophēmi to speak forth, the ostensible presentation often untrue. See note on Acts 27:30. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ. [source]
That is, by the word of God as used in the prayer. Scripture is not called “the Word of God.” The Word of God includes much more than Scripture: but Scripture contains the Word of God, and the thanksgiving at table was in the words of Scripture. See Psalm 145:15, Psalm 145:16. The custom of grace at meat appears 1 Samuel 9:13. Christ blessed the loaves and fishes (Matthew 14:19; Matthew 15:36): Paul on the ship gave thanks for the meal which the seamen ate (Acts 27:35). Ἑντεύξεως prayersee on 1 Timothy 2:1. [source]
Love is too vague. It is love toward men; comp. Titus 3:2. Only here and Acts 28:2: φιλανθρώπως kindly, Acts 27:3(note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (1 Timothy 2:1, 1 Timothy 2:4), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge ( ἐπίγνωσις ) of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1 Timothy 2:6; 1 Timothy 4:10; 1 Timothy 6:13; Titus 2:11). So here: not only has the saving grace of God appeared unto all (Titus 2:11), but it has revealed itself as kindness and love to man as man. [source]
The only direct reference in the epistle to the resurrection of Christ. Hebrews 6:2refers to the resurrection of the dead generally. Ἁνάγειν of raising the dead, only Romans 10:7. Rend. “brought up,” and comp. Wisd. 16:13. Ἁνά in this compound, never in N.T. in the sense of again. See on Luke 8:22; see on Acts 12:4; see on Acts 16:34; see on Acts 27:3. The verb often as a nautical term, to bring a vessel up from the land to the deep water; to put to sea. [source]
As the ship which conveyed Paul to Malta, which contained two hundred and seventy-six persons (Acts 27:37). [source]
As in James 3:13.Let him pray (προσευχεστω proseuchesthō). Present middle imperative, “let him keep on praying” (instead of cursing as in James 5:12).Is any cheerful Present active indicative of ευτυμεω euthumeō old verb from ευτυμος euthumos (Acts 27:36), in N.T. only here and Acts 27:22, Acts 27:25.Let him sing praise (πσαλλετω psalletō). Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
Present active indicative of ευτυμεω euthumeō old verb from ευτυμος euthumos (Acts 27:36), in N.T. only here and Acts 27:22, Acts 27:25.Let him sing praise (πσαλλετω psalletō). Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
Concessive participle of ειμι eimi The quantitative pronoun τηλικουτος tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα kai elaunomena). Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
Imperfect middle of the double compound απεκδεχομαι apekdechomai late verb, probably first by Paul (1 Corinthians 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions A hundred years apparently after the warning (Genesis 5:32; Genesis 6:3; Genesis 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2 Peter 2:5) forewarned the people, who disregarded it.While the ark was a preparing (κατασκευαζω kataskeuazomenēs kibōtou). Genitive absolute with present passive participle of κιβωτος kataskeuazō old compound (Matthew 11:10), for εις ην kibōtos (ark) see Matthew 24:38.Wherein “Into which” (the ark).That is (πσυχαι tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
“Into which” (the ark).That is (πσυχαι tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
“The one sailing to a place.” See Acts 27:2, τους κατα την Ασιαν πλεοντας tous kata tēn Asian pleontas (those sailing down along Asia). Nestle suggests ποντον ponton (sea) here for τοπον topon (place), but it makes sense as it is.Mariners (ναυται nautai). Old word (from ναυς naus ship), in N.T. only here and Acts 27:27, Acts 27:30.Gain their living by the sea “Work the sea.” This idiom is as old as Hesiod for sailors, fishermen, etc. See Revelation 18:10, Revelation 18:15. [source]
Old word (from ναυς naus ship), in N.T. only here and Acts 27:27, Acts 27:30. [source]