KJV: And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us.
YLT: and having embarked in a ship of Adramyttium, we, being about to sail by the coasts of Asia, did set sail, there being with us Aristarchus, a Macedonian of Thessalonica,
Darby: And going on board a ship of Adramyttium about to navigate by the places along Asia, we set sail, Aristarchus, a Macedonian of Thessalonica, being with us.
ASV: And embarking in a ship of Adramyttium, which was about to sail unto the places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica, being with us.
ἐπιβάντες | Having boarded |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἐπιβαίνω Sense: to get upon, mount. |
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πλοίῳ | a ship |
Parse: Noun, Dative Neuter Singular Root: πλοῖον Sense: a ship. |
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Ἀδραμυττηνῷ | of Adramyttium |
Parse: Adjective, Dative Neuter Singular Root: Ἀδραμυττηνός Sense: Adramyttium, a seaport of Mysia. |
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μέλλοντι | being about |
Parse: Verb, Present Participle Active, Dative Neuter Singular Root: μέλλω Sense: to be about. |
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πλεῖν | to sail |
Parse: Verb, Present Infinitive Active Root: πλέω Sense: to sail, navigate, travel by ship. |
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κατὰ | along |
Parse: Preposition Root: κατά Sense: down from, through out. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἀσίαν | Asia |
Parse: Noun, Accusative Feminine Singular Root: Ἀσία Sense: Asia proper or proconsular Asia embracing Mysia, Lydia, Phrygia, and Caria, corresponding closely to Turkey today. |
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τόπους | places |
Parse: Noun, Accusative Masculine Plural Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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ἀνήχθημεν | we set sail |
Parse: Verb, Aorist Indicative Passive, 1st Person Plural Root: ἀνάγω Sense: to lead up, to lead or bring into a higher place. |
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ὄντος | being |
Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἡμῖν | us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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Ἀριστάρχου | Aristarchus |
Parse: Noun, Genitive Masculine Singular Root: Ἀρίσταρχος Sense: a certain Christian of Thessalonica, and accompanied Paul on his third missionary journey. |
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Μακεδόνος | a Macedonian |
Parse: Noun, Genitive Masculine Singular Root: Μακεδών Sense: a Macedonian. |
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Θεσσαλονικέως | of Thessalonica |
Parse: Noun, Genitive Masculine Singular Root: Θεσσαλονικεύς Sense: a Thessalonians. |
Greek Commentary for Acts 27:2
A boat belonging to Adramyttium, a city in Mysia in the province of Asia. Probably a small coasting vessel on its way home for the winter stopping at various places Julius would take his chances to catch another ship for Rome. The usual way to go to Rome was to go to Alexandria and so to Rome, but no large ship for Alexandria was at hand. [source]
First aorist passive of αναγω anagō usual word in Luke. Aristarchus, a Macedonian of Thessalonica, being with us (οντος συν ημιν Αρισταρχου Μακεδονος Τεσσαλονικεως ontos sun hēmin Aristarchou Makedonos Thessalonikeōs). Genitive absolute. Ramsay suggests that Luke and Aristarchus accompanied Paul as his slaves since they would not be allowed to go as his friends. But Luke was Paul‘s physician and may have gained permission on that score. [source]
Genitive absolute. Ramsay suggests that Luke and Aristarchus accompanied Paul as his slaves since they would not be allowed to go as his friends. But Luke was Paul‘s physician and may have gained permission on that score. [source]
This refers the intention to the voyagers; but the best texts read μέλλοντι , agreeing with πλοίῳ , ship; so that the correct rendering is, as Rev., a ship - which was about to sail. [source]
Reverse Greek Commentary Search for Acts 27:2
Used by Luke alone in the sense of bringing the sick to Christ. He also uses the compound verb προσάγω , which was a common medical term for bringing the sick to a physician, both in that and in other senses. See Luke 9:41; Acts 16:20; Acts 27:27. [source]
First aorist active infinitive of επιπαινω epiphainō (liquid verb). An old verb to give light, to shine upon, like the sun or stars. See also Acts 27:20; Titus 2:11; Titus 3:4. [source]
Genitive absolute with second aorist active participle feminine singular of διιστημι diistēmi This classical verb in the N.T. is used only by Luke (Luke 22:59; Luke 24:51; Acts 27:28). It means standing in two or apart, about an hour intervening. [source]
Luke in this paragraph (Luke 5:1-11; Mark 1:16-20; Matthew 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luke 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισται epikeisthai is an old one and means to λιε υπον lie upon rest upon as of a stone on the tomb (John 11:38) or of fish on the burning coals (John 21:9). So it is used of a tempest (Acts 27:20) and of the urgent demands for Christ‘s crucifixion (Luke 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τωι επικεισται En tōi epikeisthai is a favourite idiom with Luke as we have already seen, εν en with the articular infinitive in the locative case. [source]
First aorist passive indicative of αναγω anagō an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Acts 13:13; Acts 16:11; Acts 18:21; Acts 20:3, Acts 20:13; Acts 21:1, Acts 21:2; Acts 27:2, Acts 27:4, Acts 27:12, Acts 27:21; Acts 28:10.). [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]
The word literally means insolence, injury, and is used here metaphorically: insolence of the winds and waves, “like our 'sport' or 'riot' of the elements” (Hackett). Some take it literally, with presumption, as indicating the folly of undertaking a voyage at that season; but the use of the word in Acts 27:21is decisive against this. [source]
Accusative of general reference, “as to the now things or situation.” All is changed now that Christ has come with the full knowledge of God. See also Acts 27:22. [source]
Jesus had given this promise to all believers (Matthew 28:20) and here he renews it to Paul. This promise changes Paul‘s whole outlook. Jesus had spoken to Paul before, on the way to Damascus (Acts 9:4), in Jerusalem (Acts 22:17.), in Troas (Acts 16:9), in great crises of his life. He will hear him again (Acts 23:11; Acts 27:23). Paul knows the voice of Jesus. [source]
Paul‘s work had not been in vain in Thessalonica (1 Thessalonians 1:7.; 1 Thessalonians 2:13, 1 Thessalonians 2:20). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts 20:4) and Aristarchus will go on with him to Rome (Acts 27:2). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1 Thessalonians 2:14; 1 Thessalonians 3:1-5; 2 Thessalonians 1:6). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. [source]
Second aorist active participle of υπεροραω huperoraō or υπερειδω hupereidō old verb to see beyond, not to see, to overlook, not “to wink at” of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the lxx in the sense of overlooking or neglecting (Ps 55:1). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom Acts 11:23 we have these words: “Thou overlookest the sins of men to the end they may repent.” But now (τα νυν ta nun). Accusative of general reference, “as to the now things or situation.” All is changed now that Christ has come with the full knowledge of God. See also Acts 27:22. All everywhere No exceptions anywhere. Repent (μετανοειν metanoein). Present active infinitive of μετανοεω metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
Ingressive aorist active indicative of ορμαω hormaō old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord Into the theatre (εις το τεατρον eis to theatron). A place for seeing (τεαομαι theaomai) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1 Corinthians 4:9). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, Ephesus) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24, 500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. Having seized Gaius and Aristarchus men of Macedonia See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
Took his stand with the eleven including Matthias, who also rose up with them, and spoke as their spokesman, a formal and impressive beginning. The Codex Bezae has “ten apostles.” Luke is fond of this pictorial use of στατεις statheis (first aorist passive participle of ιστημι histēmi) as seen nowhere else in the N.T. (Luke 18:11, Luke 18:40; Luke 19:8; Acts 5:20; Acts 17:22; Acts 27:21). [source]
Incorporation of the antecedent πονηρων ponērōn into the relative clause and change of the case of the relative from the accusative α ha object of υπενοουν hupenooun to the genitive like πονηρων ponērōn (Robertson, Grammar, p. 719). Note the imperfect active υπενοουν hupenooun of υπονοεω huponoeō to emphasize Festus‘s state of mind about Paul before the trial. This old verb only three times in the N.T. (here, Acts 13:25 which see; Acts 27:27). [source]
This was the opportunity for which Lysias had been looking. So he put (ενεβιβασεν enebibasen first aorist active of εμβιβαζω embibazō to cause to enter. Cf. επιβαντες epibantes in Acts 27:2) prisoners and soldiers on board. This was a ship of Alexandria bound for Rome, a grain ship (38) out of its course because of the wind. Such grain ships usually carried passengers. [source]
Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Genitive absolute, “and the voyage being already Because the Fast was now already gone by (δια το και την νηστειαν ηδη παρεληλυτεναι dia to kai tēn nēsteian ēdē parelēluthenai). Accusative (after δια dia) of the articular infinitive perfect active of παρερχομαι parerchomai to pass by, with the accusative of general reference (νηστειαν nēsteian the great day of atonement of the Jews, Leviticus 16:29.) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In a.d. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in Acts 20:6 though a Gentile Christian. Paul did it also (1 Corinthians 16:8). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Acts 27:7) besides the long delay here in this harbour of Fair Havens. Paul admonished them Imperfect active of παραινεω paraineō old word to exhort from παρα para and αινεω aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω theōrō). Old word from τεωρος theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Imperfect active of παραινεω paraineō old word to exhort from παρα para and αινεω aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω theōrō). Old word from τεωρος theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Accusative plural neuter article of general reference in contrast with μεν men in Acts 27:21. Paul shows modesty (Bengel) in the mild contrast. [source]
Note the same δει dei (must) as in Acts 23:11 when Jesus appeared to Paul in Jerusalem and the same verb παραστηναι parastēnai (second aorist active infinitive) used in Acts 27:23. [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 for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν ekteinein (lay out, stretch out) rather than ριπσαντες rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Condition of the third class (undetermined, but with hope, etc.). Paul has no hesitancy in saying this in spite of his strong language in Acts 27:24 about God‘s promise. He has no notion of lying supinely down and leaving God to do it all. Without the sailors the ship could not be properly beached. [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]
Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
“To become masters The smooth water behind the little island enabled them to do this. When they had hoisted it up (ην αραντες hēn ārantes). “Which (the little boat) having hoisted up (αραντες arantes Acts 27:13).” Even so it was “with difficulty” (μολις molis). Perhaps the little boat was waterlogged. Used helps Imperfect middle of χραομαι chraomai with instrumental case. The “helps” were ropes or chains, no doubt. Under-girding the ship (υποζωννυντες το πλοιον hupozōnnuntes to ploion). Present active participle of υποζωννυμι hupozōnnumi Old verb, here only in N.T. Probably cables (υποζωματα hupozōmata) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This “frapping” was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. Lest we be cast upon the Syrtis Final clause after verb of fearing The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks The wind would drive the ship right into this peril if something were not done. They lowered the gear (χαλασαντες το σκευος chalasantes to skeuos). First aorist active participle of χαλαω chalaō (cf. Luke 5:4 for lowering the nets). Σκευος Skeuos means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship‘s head as close to the wind as was practicable. So were driven Imperfect passive indicative again as in Acts 27:15 with the addition of ουτως houtōs (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word διαπερομενον diapheromenon in Acts 27:27, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith‘s Voyage and Shipwreck of St. Paul is a masterpiece of precise and accurate scholarship. A resume of his results appears in my Luke the Historian in the Light of Research. [source]
First aorist passive infinitive of διασωζω diasōzō (the very word used for the desire of the centurion about Paul) with accusative of general reference, the clause being subject of εγενετο egeneto So Luke in this marvellous narrative, worthy of any historian in any age, shows how Paul‘s promise was fulfilled (Acts 27:24). Paul the prisoner is the hero of the voyage and shipwreck, a wonderful example of God‘s providential care. [source]
A man a murderer. In contrast with “the Holy and Righteous One.” To be granted (χαριστηναι charisthēnai). As a favour (χαρις charis). First aorist passive infinitive of χαριζομαι charizomai So also Acts 25:11; Acts 27:24. [source]
As a favour First aorist passive infinitive of χαριζομαι charizomai So also Acts 25:11; Acts 27:24. [source]
Luke is fond of these particles of transition (Acts 7:34; Acts 10:5; Acts 20:25; Acts 22:16) and also και τα νυν kai ta nun (Acts 4:29; Acts 5:38; 22:32; Acts 27:22), and even και νυν ιδου kai nun idou (Acts 13:11; Acts 20:22). [source]
“And as to (accusative of general reference) the now things (the present situation).” Only in the Acts in the N.T. (Acts 5:38; Acts 17:30; Acts 20:32; Acts 27:22). [source]
Imperfect middle of χραομαι chraomai with instrumental case. The “helps” were ropes or chains, no doubt. Under-girding the ship (υποζωννυντες το πλοιον hupozōnnuntes to ploion). Present active participle of υποζωννυμι hupozōnnumi Old verb, here only in N.T. Probably cables (υποζωματα hupozōmata) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This “frapping” was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. Lest we be cast upon the Syrtis Final clause after verb of fearing The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks The wind would drive the ship right into this peril if something were not done. They lowered the gear (χαλασαντες το σκευος chalasantes to skeuos). First aorist active participle of χαλαω chalaō (cf. Luke 5:4 for lowering the nets). Σκευος Skeuos means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship‘s head as close to the wind as was practicable. So were driven Imperfect passive indicative again as in Acts 27:15 with the addition of ουτως houtōs (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word διαπερομενον diapheromenon in Acts 27:27, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith‘s Voyage and Shipwreck of St. Paul is a masterpiece of precise and accurate scholarship. A resume of his results appears in my Luke the Historian in the Light of Research. [source]
Final clause after verb of fearing The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks The wind would drive the ship right into this peril if something were not done. They lowered the gear (χαλασαντες το σκευος chalasantes to skeuos). First aorist active participle of χαλαω chalaō (cf. Luke 5:4 for lowering the nets). Σκευος Skeuos means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship‘s head as close to the wind as was practicable. So were driven Imperfect passive indicative again as in Acts 27:15 with the addition of ουτως houtōs (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word διαπερομενον diapheromenon in Acts 27:27, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith‘s Voyage and Shipwreck of St. Paul is a masterpiece of precise and accurate scholarship. A resume of his results appears in my Luke the Historian in the Light of Research. [source]
Imperfect passive indicative again as in Acts 27:15 with the addition of ουτως houtōs (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word διαπερομενον diapheromenon in Acts 27:27, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith‘s Voyage and Shipwreck of St. Paul is a masterpiece of precise and accurate scholarship. A resume of his results appears in my Luke the Historian in the Light of Research. [source]
Genitive absolute again with present active participle of ζητεω zēteō to seek. Had lowered (χαλασαντων chalasantōn). Aorist active participle of χαλαζω chalazō Under colour Possibly the same word as “prophecy” (from προπημι prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως hōs). The alleged reason, a common Greek idiom with ως hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν ekteinein (lay out, stretch out) rather than ριπσαντες rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Possibly the same word as “prophecy” (from προπημι prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως hōs). The alleged reason, a common Greek idiom with ως hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν ekteinein (lay out, stretch out) rather than ριπσαντες rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Not the future of the verb to reckon, but μέλλω tointend points to God's definite purpose. See on Acts 27:2; see on 2 Peter 1:12. [source]
In contrast with receiving. Only here and Acts 27:22, where it means loss. Here exclusion from God's people. [source]
Objective genitive (αυτων autōn) with αποβολη apobolē old word from αποβαλλω apoballō to throw off (Mark 10:50), in N.T. only here and Acts 27:22. [source]
Referring to the “strong” brother. Shall stand before (παραστησομετα parastēsometha). Future middle of παριστημι paristēmi and intransitive, to stand beside (παρα para) with the locative case (τωι βεματι tōi bemati the judgment seat) as in Acts 27:24. See the same figure of God in 2 Corinthians 5:10. [source]
Future middle of παριστημι paristēmi and intransitive, to stand beside (παρα para) with the locative case (τωι βεματι tōi bemati the judgment seat) as in Acts 27:24. See the same figure of God in 2 Corinthians 5:10. [source]
Some very high authorities omit. The pronoun implies close personal relationship. Compare Acts 27:23; Philemon 1:3; Philemon 3:8. [source]
Rev., correctly, is taken away. The verb occurs twice in Acts (Acts 27:20, Acts 27:40) of the taking away of hope, and of the unfastening of the anchors in Paul's shipwreck; and in Hebrews 10:11, of the taking away of sins. There is an allusion here to the removal of the veil from Moses' face whenever he returned to commune with God. See Exodus 34:34. [source]
Late word from οπταζω optazō See Luke 1:22; note on Acts 26:19. Revelations of the Lord (apokalupseis Kuriou). Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
Present passive indicative of περιαιρεω periaireō old verb, to take from around, as of anchors (Acts 27:40), to cut loose (Acts 28:13), for hope to be taken away (Acts 27:20). Here Paul has in mind Exodus 34:34 where we find of Moses that περιηιρειτο το καλυμμα periēireito to kalumma (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around (περι peri̇) the face of the bride. [source]
Perfect middle indicative, state of completion and still true. Loss (ζημιαν zēmian). Old word for damage, loss. In N.T. only in Phil. and Acts 27:10, Acts 27:21. Debit side of the ledger, not credit. [source]
Old word for damage, loss. In N.T. only in Phil. and Acts 27:10, Acts 27:21. Debit side of the ledger, not credit. [source]
Cohere, in mutual dependence. Compare Acts 27:28; Hebrews 1:3. For other meanings of the verb, see on Romans 3:5. Christ not only creates, but maintains in continuous stability and productiveness. “He, the All-powerful, All-holy Word of the Father, spreads His power over all things everywhere, enlightening things seen and unseen, holding and binding all together in Himself. Nothing is left empty of His presence, but to all things and through all, severally and collectively, He is the giver and sustainer of life … . He, the Wisdom of God, holds the universe in tune together. He it is who, binding all with each, and ordering all things by His will and pleasure, produces the perfect unity of nature and the harmonious reign of law. While He abides unmoved forever with the Father, He yet moves all things by His own appointment according to the Father's will” (Athanasius). [source]
He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts 19:29; Acts 20:4) and started with Paul to Rome (Acts 27:2; Philemon 1:24). Whether he has been with Paul all the time in Rome we do not know, but he is here now. [source]
N.T.oSee Acts href="/desk/?q=ac+13:25&sr=1">Acts 13:25; Acts 25:18; Acts 27:27. [source]
See Introd. to Luke. His connection with Paul appears first in Acts 16:10. He remained at Philippi after Paul's departure, and was there seven years later, when Paul revisited the city (Acts 20:5, Acts 20:6). He accompanied Paul to Jerusalem (Acts 21:15), after which we lose sight of him until he appears at Caesarea (Acts 27:2), whence he accompanies Paul to Rome. He is mentioned Colossians 4:14and Philemon 1:24. [source]
“Did appear,” the first Epiphany (the Incarnation). Second aorist passive indicative of επιπαινω epiphainō old verb, in N.T. here, Titus 3:4; Luke 1:79; Acts 27:20. [source]
Remarkable double asyndeton, no και kai (and) between the two substantives or the two verbs. Πειταρχειν Peitharchein (to obey), old verb (from πειτομαι αρχη peithomaiπρος παν εργον αγατον ετοιμους ειναι archē), in N.T. only here and Acts 27:21. [source]
Comp. Acts 5:29, Acts 5:32; Acts 27:21. See on Acts 5:29. The idea of magistrates is contained in the word itself; but it is quite proper to render as Rev. to be obedient. Rare in lxx. [source]
Κατὰ in a temporal sense, as Acts 12:1; Acts 19:23; Acts 27:27. Comp. κατ ' ἀρχάς inthe beginning, Hebrews 1:10. [source]
Τρόπος originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.oElsewhere often in the phrase ὅν τρόπον or καθ ' ὅν τρόπον inor according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11; Acts 15:11; Acts 27:25. The meaning here is character or moral disposition. Ἁφιλάργυρος withoutcovetousness, only here and 1 Timothy 3:3, see note. [source]
Perfect active indicative of ιστημι histēmi (intransitive), vivid picture. Ministering and offering Present active participles graphically describing the priest. Take away Second aorist active infinitive of περιαιρεω periaireō old verb to take from around, to remove utterly as in Acts 27:20. [source]
Which hope. What would life be without this blessed hope based on Christ as our Redeemer? As an anchor of the soul Old word, literally in Acts 27:29, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1 Timothy 1:19). Both sure and steadfast This anchor of hope will not slip (alpha privative and σπαλλω sphallō to totter) or lose its grip That which is within the veil The Holy of Holies, “the inner part of the veil” (the space behind the veil), in N.T. only here and Acts 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters. [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]
See on John 20:17, the only other passage in John's writings where the verb occurs. Both this verb and θιγγάνω (Colossians 2:21; Hebrews 11:28; Hebrews 12:20) express a touch which exerts a modifying influence upon the object, though θιγγάνω indicates rather a superficial touch. On ψηλαφάω (Acts 27:27; Hebrews 12:18; 1 John 1:1), see on Luke 24:39. Compare Colossians 2:21. The idea here is layeth not hold of him. [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]