It is pleasant to read of the kindness of these Maltese. In humanity everywhere there are kindly traits, and often there will be ready help for the really destitute.
Accidents are not punishments. The clinging of the viper to Paul's hand was not an evidence of the anger of God, but was permitted in order to give these simple-hearted people an evidence which they would appreciate of God's care for His own.
How changeable is human opinion, shifting in a moment from the highest to the lowest estimate of our fellows, and basing that estimate solely on the favorable or unfavorable aspect of outward circumstances! Let us not judge by appearance, but righteously. Because Paul cast off the viper, they accounted him divine; if he had died, they would have thought him a felon. Let us also shake off temptation. We cannot prevent its attacking us, but we need not take the viper into our heart.
Paul's unfailing influence for good shows what a blessing even one Christian man can be wherever he goes, if he lives in the power of God. [source]
Chapter Summary: Acts 28
1Paul, after his shipwreck, is kindly entertained on Malta 5The snake on his hand hurts him not 8He heals many diseases in the island 11They depart toward Rome 17He declares to the Jews the cause of his coming 24After his preaching some were persuaded, and some believed not 30Yet he preaches there two years
Greek Commentary for Acts 28:1
Then we knew [τοτε επεγνωμεν] Second aorist (ingressive) active indicative of επιγινωσκω epiginōskō Then we recognized. See note on Acts 27:39. [source]
Was called [καλειται] Present passive indicative retained in indirect discourse. Melita (Μελιτη Melitē). Not Μιλετενη Miletenē as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (Acts 28:11), and the mention of Syracuse as the next stop after leaving (Acts 28:12). [source]
Melita [Μελιτη] Not Μιλετενη Miletenē as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (Acts 28:11), and the mention of Syracuse as the next stop after leaving (Acts 28:12). [source]
They knew [] The best texts read we knew: ascertained or recognized: with a reference to ver. 39. [source]
Reverse Greek Commentary Search for Acts 28:1
Matthew 1:19Not willing [ἐβουλήθη] These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16,Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Luke 6:19Healed [ἰᾶτο] Compare Matthew 14:36; Mark 6:56, where διεσώθησαν , were thoroughly saved, and ἐσώζοντο , were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty-eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luke 7:3, where διασώσῃ (A. V.,heal ) is explained by Luke 7:7, ἰαθήσεται , the technical word, shall be healed, and by Luke 7:10, “found the servant whole ( ὑγιαίνοντα , another professional word - see on Luke 5:31) that had been sick. ” Compare, also, Luke 8:35,Luke 8:36,Luke 8:44,Luke 8:47,Luke 8:48. Medical writers do not use σώζειν or διασώζειν , to save, as equivalent to ἰᾶσθαι , to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in this sense - Acts 27:44; Acts 28:1. [source]
Luke 7:3That he would come and save [οπως ελτων διασωσηι] ινα Hina is the more common final or sub-final (as here) conjunction, but οπως hopōs still occurs. Διασωσηι Diasōsēi is effective aorist active subjunctive, to bring safe through as in a storm (Acts 28:1,Acts 28:4). Common word. [source]
Luke 7:3Asking him [ερωτων αυτον] Present active participle, masculine singular nominative, of the verb ερωταω erōtaō common for asking a question as in the old Greek (Luke 22:68). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, Light from the Ancient East, p. 168). It is to be noted here that Luke represents the centurion himself as “asking” through the elders of the Jews (leading citizens). In Matthew 8:6 the verb is παρακαλων parakalōn (beseeching).That he would come and save (οπως ελτων διασωσηι hopōs elthōn diasōsēi). ινα Hina is the more common final or sub-final (as here) conjunction, but οπως hopōs still occurs. Διασωσηι Diasōsēi is effective aorist active subjunctive, to bring safe through as in a storm (Acts 28:1,Acts 28:4). Common word. [source]
John 11:39He hath been dead four days [τεταρταῖος ἐστιν] A peculiar Greek idiom. He is a fourth-day man. So Acts 28:13, after one day: literally, being second-day men, The common Jewish idea was that the soul hovered about the body until the third day, when corruption began, and it took its flight. [source]
John 11:39Take ye away the stone [αρατε τον λιτον] First aorist active imperative of αιρω airō They could do this much without the exercise of Christ‘s divine power. It was a startling command to them. By this time he stinketh Present active indicative of old verb, here only in N.T. (cf. Exodus 8:14). It means to give out an odour, either good or bad. For he hath been dead four days The Greek simply says, “For he is a fourth-day man.” It is an old ordinal numeral from τεταρτος tetartos (fourth). Herodotus (ii. 89) has τεταρταιος γενεσται tetartaios genesthai of one four days dead as here. The word is only here in the N.T. The same idiom occurs in Acts 28:13 with δευτεραιοι deuteraioi (second-day men). Lightfoot (Hor. Hebr.) quotes a Jewish tradition (Beresh. Rabba) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in John 11:22-27. [source]
John 16:33Be of good cheer [ταρσειτε] Imperative active from ταρσος tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2,Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
John 16:33That in me ye may have peace [ινα εν εμοι ειρηνην εχητε] Present active subjunctive of εχω echō “that ye may keep on having peace in me,” even when I am put to death, peace to be found nowhere save in me (John 14:27). Be of good cheer Imperative active from ταρσος tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2,Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
Acts 1:5Not many days hence [ου μετα πολλας ταυτας ημερας] A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Acts 13:28Though they found no cause of death [μηδεμιαν αιτιαν τανατου ευροντες] Second aorist active with usual negative of the participle. As a matter of fact the Sanhedrin did charge Jesus with blasphemy, but could not prove it (Matthew 26:65; Matthew 27:24; Luke 23:22). At this time no Gospel had probably been written, but Paul knew that Jesus was innocent. He uses this same idiom about his own innocence (Acts 28:18). [source]
Acts 19:40Give an account of this concourse [αποδουναι λογον περι της συστροπης ταυτης] Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
Acts 19:40There being no cause for it [μηδενος αιτιου υπαρχοντος] Genitive absolute with αιτιος aitios common adjective (cf. αιτια aitia cause) though in N.T. only here and Hebrews 5:9; Luke 23:4,Luke 23:14,Luke 23:22. And as touching it (περι ου peri hou). “Concerning which.” But what? No clear antecedent, only the general idea. Give an account of this concourse Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
Acts 20:6In five days [αχρι ημερων πεντε] Up to five days (cf. Luke 2:37). D has πεμπταιοι pemptaioi “fifth day men,” a correct gloss. Cf. δευτεραιοι deuteraioi second-day men (Acts 28:13). In Acts 16:11 they made the voyage in two days. Probably adverse winds held them back here. Seven days (επτα ημερας hepta hēmeras). To atone for the short stay in Troas before (2 Corinthians 2:12.) when Paul was so restless. Now he preaches a week to them. [source]
Acts 22:3Born [γεγεννημενος] Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16,Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 22:3At the feet of Gamaliel [προς τους ποδας Γαμαλιηλ] The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16,Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 25:1After three days [μετα τρεις ημερας] So in Acts 28:17 in Rome. That is on the third day, with a day of rest in between. Precisely the language used of the resurrection of Jesus “after three days” = “on the third day.” So by common usage then and now. [source]
Acts 22:3According to the strict manner [κατα ακριβειαν] Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 22:3Being zealous for God [ζηλωτης υπαρχων του τεου] Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 22:3zealot [same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see)] (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 23:24Beasts [κτηνη] For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43,Acts 27:44; Acts 28:1,Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24,Acts 23:26,Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Acts 25:11And have committed anything worthy of death [και αχιον τανατου πεπραχα] Same condition with the difference in tense Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” But if none of these things is παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:26After examination had [της ανακρισεως γενομενης] Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. [source]
Acts 25:11But if none of these things is [τανειν ου παραιτουμαι] παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11No man can give me up to them [Μου] “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11I appeal unto Caesar [ουδεις με δυναται αυτοις χαρισασται] Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:26Unto my lord [τωι κυριωι] Augustus (Octavius) and Tiberius refused the title of κυριος kurios (lord) as too much like rex (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (Light from the Ancient East, p. 105) gives an ostracon dated Aug. 4, a.d. 63 with the words “in the year nine of Nero the lord” Deissmann (op. cit., pp. 349ff.) runs a most interesting parallel “between the cult of Christ and the cult of Caesar in the application of the term κυριος kurios lord” in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in 1 Corinthians 12:3 that “no one is able to say Κυριος Ιησους Kurios Iēsous except in the Holy Spirit” (cf. also Philemon 2:11). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say “ Lord Caesar” and insisted on saying “Lord Jesus” when it meant his certain death. Before you (επ υμων eph' humōn). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (Acts 25:22). Especially before thee Out of courtesy. It was the main reason as Acts 25:22 shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul‘s case. After examination had (της ανακρισεως γενομενης tēs anakriseōs genomenēs). Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. That I may have somewhat to write Ingressive aorist subjunctive σχω schō (may get) with οπως hopōs (final particle like ινα hina). Τι γραπσω Ti grapsō in indirect question after σχω schō is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a “trial,” but an examination for his convenience to help him out of a predicament. [source]
Acts 27:3Treated Paul kindly [πιλαντρωπως τωι Παυλωι χρησαμενος] “Using He was kindly to Paul throughout the voyage (Acts 27:43; Acts 28:16), taking a personal interest in his welfare. [source]
Acts 27:39They knew not [ουκ επεγινωσκον] Imperfect active of επιγινωσκω epiginōskō to recognize. Probably conative, tried to recognize and could not (Conybeare and Howson). The island was well-known (Acts 28:1, επεγνωμεν epegnōmen), but St. Paul‘s Bay where the wreck took place was some distance from the main harbour (Valetta) of Melita (Malta). [source]
Acts 25:26Especially before thee [μαλιστα επι σου] Out of courtesy. It was the main reason as Acts 25:22 shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul‘s case. After examination had (της ανακρισεως γενομενης tēs anakriseōs genomenēs). Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. That I may have somewhat to write Ingressive aorist subjunctive σχω schō (may get) with οπως hopōs (final particle like ινα hina). Τι γραπσω Ti grapsō in indirect question after σχω schō is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a “trial,” but an examination for his convenience to help him out of a predicament. [source]
Acts 27:3We touched [κατηχτημεν] 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]
Acts 27:12The more part advised [οι πλειονες ετεντο βουλην] Second aorist middle indicative of τιτημι tithēmi ancient idiom with βουλην boulēn to take counsel, give counsel. Lysias held a council of the officers of the ship on the issue raised by Paul. If by any means they could reach Phoenix and winter there (ει πως δυναιντο καταντησαντες εις Ποινικα παραχειμασαι ei pōs dunainto katantēsantes eis Phoinika paracheimasai). The optative δυναιντο dunainto (present middle of δυναμαι dunamai) here with ει ei is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, Grammar, p. 1021). “We vote for going on the chance that we may be able” (Page). Phoenix is the town of palms (John 12:13), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke‘s description better. The verb παραχειμαζω paracheimazō to winter, is from παρα para and χειμων cheimōn (see also Acts 28:11). Used in several Koiné{[28928]}š writers. Looking northeast and southeast There are two ways of interpreting this language. Λιπς Lips means the southwest wind and χωρος chōros the northwest wind. But what is the effect of κατα kata with these words? Does it mean “facing” the wind? If so, we must read “looking southwest and northwest.” But κατα kata can mean down the line of the wind (the way the wind is blowing). If so, then it is proper to translate “looking northeast and southeast.” This translation suits Lutro, the other suits Phoenike. Ramsay takes it to be Lutro, and suggests that sailors describe the harbour by the way it looks as they go into it (the subjectivity of the sailors) and that Luke so speaks and means Lutro which faces northeast and southeast. On the whole Lutro has the best of the argument. [source]
Acts 27:12If by any means they could reach Phoenix and winter there [ει πως δυναιντο καταντησαντες εις Ποινικα παραχειμασαι] The optative δυναιντο dunainto (present middle of δυναμαι dunamai) here with ει ei is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, Grammar, p. 1021). “We vote for going on the chance that we may be able” (Page). Phoenix is the town of palms (John 12:13), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke‘s description better. The verb παραχειμαζω paracheimazō to winter, is from παρα para and χειμων cheimōn (see also Acts 28:11). Used in several Koiné{[28928]}š writers. [source]
Acts 28:1Was called [καλειται] Present passive indicative retained in indirect discourse. Melita (Μελιτη Melitē). Not Μιλετενη Miletenē as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (Acts 28:11), and the mention of Syracuse as the next stop after leaving (Acts 28:12). [source]
Acts 28:1Melita [Μελιτη] Not Μιλετενη Miletenē as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (Acts 28:11), and the mention of Syracuse as the next stop after leaving (Acts 28:12). [source]
Acts 28:2The barbarians [οι βαρβαροι] The Greeks called all men “barbarians” who did not speak Greek (Romans 1:14), not “barbarians” in our sense of rude and uncivilized, but simply “foreign folk.” Diodorus Siculus (Acts 28:12) says that it was a colony of the Phoenicians and so their language was Punic (Page). The word originally meant an uncouth repetition In Colossians 3:11 Paul couples it with Scythian as certainly not Christian. These are (with Acts 28:4 below) the only N.T. instances. [source]
Acts 28:4Though he hath escaped [κρεμαννυμι] First aorist passive participle of παντως diasōzō (same verb used in Acts 27:43,Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω Justitia (Page). The natives speak of δικη @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER-
-DIVIDER-
[source]
Acts 28:4Hanging from his hand [kremamenon ek tēs cheiros autou)] Vivid picture of the snake dangling from Paul‘s hand. Present middle participle of τηριακη kremamai late form for κρεμαμενον εκ της χειρος αυτου kremannumi to hang up, to suspend (cf. Galatians 3:13). No doubt (κρεμαμαι pantōs). Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). Though he hath escaped First aorist passive participle of παντως diasōzō (same verb used in Acts 27:43,Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω Justitia (Page). The natives speak of δικη @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER-
-DIVIDER-
[source]
Acts 28:7To the chief man of the island [τωι πρωτωι της νησου] An official title correct in Malta (Ramsay, St. Paul, p. 343). An inscription in Malta calls Prudens “Primate of the Maltese” Here it is plainly a title and not the common use seen in Acts 13:50; Acts 25:2; Acts 28:17. [source]
Acts 28:11Which had wintered [παρακεχειμακοτι] Perfect active participle of παραχειμαζω paracheimazō to pass the winter. Old verb, in N.T. only Acts 27:12; Acts 28:11; 1 Corinthians 16:6; Titus 3:12. The locative case agreeing with πλοιωι ploiōi Navigation in the Mediterranean usually opened up in February (always by March), spring beginning on Feb. 9 (Page). [source]
Acts 28:12Touching [καταχτεντες] First aorist passive participle of καταγω katagō to go down to land, just the opposite of ανηχτημεν anēchthēmen in Acts 28:11 from αναγω anagō go up to sea. [source]
Acts 28:14Seven days [ημερας επτα] Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. And so we came to Rome (και ουτως εις την ομην ηλταμεν kai houtōs eis tēn Romēn ēlthamen). So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Acts 28:14And so we came to Rome [και ουτως εις την ομην ηλταμεν] So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Acts 28:22Concerning this sect [περι της αιρεσεως ταυτης] Paul had identified Christianity with Judaism (Acts 28:20) in its Messianic hope. The language seems to imply that the number of Christians in Rome was comparatively small and mainly Gentile. If the edict of Claudius for the expulsion of the Jews from Rome (Acts 18:2) was due to disturbance over Christ Cf. Acts 28:19. The line of cleavage between Jew and Christian was now sharply drawn everywhere. [source]
Acts 28:22Everywhere spoken against [npantachou antilegetain)] (npantachou antilegetain). Cf. Acts 28:19. The line of cleavage between Jew and Christian was now sharply drawn everywhere. [source]
1 Corinthians 2:14Discerned [ἀνακρίνεται] Rev., judged. Used only by Luke and Paul, and by the latter in this epistle only. By Luke, mostly of judicial examination: Luke 23:14; Acts 4:9; Acts 12:19; Acts 24:8; Acts 28:18. Of examining the Scriptures, Acts 17:11, but with the sense of proving or coming to a judgment on. The fundamental idea of the word is examination, scrutiny, following up ( ἀνά ) a series of objects or particulars in order to distinguish ( κρίνω ). This is its almost universal meaning in classical Greek. At Athens it was used technically in two senses: to examine magistrates with a view to proving their qualifications; and to examine persons concerned in a suit, so as to prepare the matter for trial, as a grand jury. The meaning judged is, at best, inferential, and the Rev. inserts examined in the margin. Bishop Lightfoot says: “ Ανακρίνειν is neither to judge nor to discern; but to examine, investigate, inquire into, question, as it is rightly translated, 1 Corinthians 9:3; 1 Corinthians 10:25,1 Corinthians 10:27. The apostle condemns all these impatient human praejudicia which anticipate the final judgment, reserving his case for the great tribunal, where at length all the evidence will be forthcoming and a satisfactory verdict can be given. Meanwhile the process of gathering evidence has begun; an ἀνάκρισις investigationis indeed being held, not, however, by these self-appointed magistrates, but by one who alone has the authority to institute the inquiry, and the ability to sift the facts” (“On a Fresh Revision of the New Testament”). See, further, on 1 Corinthians 4:3,1 Corinthians 4:4. [source]
1 Corinthians 16:6Or even winter [η και παραχειμασω] Future active of late verb παραχειμαζω paracheimazō See note on Acts 27:12; note on Acts 28:11; and note on Titus 3:12. He did stay in Corinth for three months (Acts 20:3), probably the coming winter. Whithersoever I go (ου εαν πορευωμαι hou ean poreuōmai). Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth (Acts 20:3). [source]
2 Corinthians 3:16The veil is taken away [περιαιρειται το καλυμμα] 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]
Philippians 3:5Circumcised the eighth day [περιτομῇ ὀκταήμερος] Lit., eight days old in circumcision; or passing the eighth day. For the idiom, see on John 11:39, and compare Acts 28:13. Converts to Judaism were circumcised in maturity: Ishmaelites in their thirteenth year. He was thus shown to be neither a heathen nor an Ishmaelite. [source]
1 Timothy 5:3Honor [τίμα] Not only by respectful treatment but by financial support. Comp. τιμήσει , Matthew 15:5, and πολλαῖς τιμαῖς ἐτίμησαν , Acts 28:10; and διπλῆς τιμῆς 1 Timothy 5:17. Comp. Ephesians href="/desk/?q=eph+6:2&sr=1">Ephesians 6:2, citation), and only here in Pastorals. [source]
James 2:17In itself [κατ εαυτην] In and of itself (according to itself), inwardly and outwardly dead Same idiom in Acts 28:16; Romans 14:22. It is a dead faith. [source]
Revelation 5:13Honor [τιμή] Originally a valuing by which the price is fixed, hence the price itself, the thing priced, and so, generally, honor. See on Acts 28:10. [source]
What do the individual words in Acts 28:1 mean?
Andhaving been savedthenwe found outthatMaltatheislandis called
Parse: Noun, Nominative Feminine Singular
Root: Μελίτη
Sense: the name of an island in the Mediterranean, lying between Africa and Sicily, now called Malta.
Greek Commentary for Acts 28:1
Second aorist (ingressive) active indicative of επιγινωσκω epiginōskō Then we recognized. See note on Acts 27:39. [source]
Present passive indicative retained in indirect discourse. Melita (Μελιτη Melitē). Not Μιλετενη Miletenē as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (Acts 28:11), and the mention of Syracuse as the next stop after leaving (Acts 28:12). [source]
Not Μιλετενη Miletenē as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (Acts 28:11), and the mention of Syracuse as the next stop after leaving (Acts 28:12). [source]
The best texts read we knew: ascertained or recognized: with a reference to ver. 39. [source]
Reverse Greek Commentary Search for Acts 28:1
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Compare Matthew 14:36; Mark 6:56, where διεσώθησαν , were thoroughly saved, and ἐσώζοντο , were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty-eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luke 7:3, where διασώσῃ (A. V.,heal ) is explained by Luke 7:7, ἰαθήσεται , the technical word, shall be healed, and by Luke 7:10, “found the servant whole ( ὑγιαίνοντα , another professional word - see on Luke 5:31) that had been sick. ” Compare, also, Luke 8:35, Luke 8:36, Luke 8:44, Luke 8:47, Luke 8:48. Medical writers do not use σώζειν or διασώζειν , to save, as equivalent to ἰᾶσθαι , to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in this sense - Acts 27:44; Acts 28:1. [source]
ινα Hina is the more common final or sub-final (as here) conjunction, but οπως hopōs still occurs. Διασωσηι Diasōsēi is effective aorist active subjunctive, to bring safe through as in a storm (Acts 28:1, Acts 28:4). Common word. [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]
Present active participle, masculine singular nominative, of the verb ερωταω erōtaō common for asking a question as in the old Greek (Luke 22:68). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, Light from the Ancient East, p. 168). It is to be noted here that Luke represents the centurion himself as “asking” through the elders of the Jews (leading citizens). In Matthew 8:6 the verb is παρακαλων parakalōn (beseeching).That he would come and save (οπως ελτων διασωσηι hopōs elthōn diasōsēi). ινα Hina is the more common final or sub-final (as here) conjunction, but οπως hopōs still occurs. Διασωσηι Diasōsēi is effective aorist active subjunctive, to bring safe through as in a storm (Acts 28:1, Acts 28:4). Common word. [source]
A peculiar Greek idiom. He is a fourth-day man. So Acts 28:13, after one day: literally, being second-day men, The common Jewish idea was that the soul hovered about the body until the third day, when corruption began, and it took its flight. [source]
First aorist active imperative of αιρω airō They could do this much without the exercise of Christ‘s divine power. It was a startling command to them. By this time he stinketh Present active indicative of old verb, here only in N.T. (cf. Exodus 8:14). It means to give out an odour, either good or bad. For he hath been dead four days The Greek simply says, “For he is a fourth-day man.” It is an old ordinal numeral from τεταρτος tetartos (fourth). Herodotus (ii. 89) has τεταρταιος γενεσται tetartaios genesthai of one four days dead as here. The word is only here in the N.T. The same idiom occurs in Acts 28:13 with δευτεραιοι deuteraioi (second-day men). Lightfoot (Hor. Hebr.) quotes a Jewish tradition (Beresh. Rabba) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in John 11:22-27. [source]
Imperative active from ταρσος tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2, Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
Present active subjunctive of εχω echō “that ye may keep on having peace in me,” even when I am put to death, peace to be found nowhere save in me (John 14:27). Be of good cheer Imperative active from ταρσος tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2, Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
First aorist active participle of ανακρινω anakrinō old verb to sift up and down, to question thoroughly, in a forensic sense (Luke 23:14; Acts 4:9; Acts 12:19; Acts 28:18). [source]
Second aorist active with usual negative of the participle. As a matter of fact the Sanhedrin did charge Jesus with blasphemy, but could not prove it (Matthew 26:65; Matthew 27:24; Luke 23:22). At this time no Gospel had probably been written, but Paul knew that Jesus was innocent. He uses this same idiom about his own innocence (Acts 28:18). [source]
Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
Genitive absolute with αιτιος aitios common adjective (cf. αιτια aitia cause) though in N.T. only here and Hebrews 5:9; Luke 23:4, Luke 23:14, Luke 23:22. And as touching it (περι ου peri hou). “Concerning which.” But what? No clear antecedent, only the general idea. Give an account of this concourse Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
Up to five days (cf. Luke 2:37). D has πεμπταιοι pemptaioi “fifth day men,” a correct gloss. Cf. δευτεραιοι deuteraioi second-day men (Acts 28:13). In Acts 16:11 they made the voyage in two days. Probably adverse winds held them back here. Seven days (επτα ημερας hepta hēmeras). To atone for the short stay in Troas before (2 Corinthians 2:12.) when Paul was so restless. Now he preaches a week to them. [source]
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). [source]
So in Acts 28:17 in Rome. That is on the third day, with a day of rest in between. Precisely the language used of the resurrection of Jesus “after three days” = “on the third day.” So by common usage then and now. [source]
Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
(same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Same condition with the difference in tense Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” But if none of these things is παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. [source]
παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
“Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Augustus (Octavius) and Tiberius refused the title of κυριος kurios (lord) as too much like rex (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (Light from the Ancient East, p. 105) gives an ostracon dated Aug. 4, a.d. 63 with the words “in the year nine of Nero the lord” Deissmann (op. cit., pp. 349ff.) runs a most interesting parallel “between the cult of Christ and the cult of Caesar in the application of the term κυριος kurios lord” in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in 1 Corinthians 12:3 that “no one is able to say Κυριος Ιησους Kurios Iēsous except in the Holy Spirit” (cf. also Philemon 2:11). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say “ Lord Caesar” and insisted on saying “Lord Jesus” when it meant his certain death. Before you (επ υμων eph' humōn). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (Acts 25:22). Especially before thee Out of courtesy. It was the main reason as Acts 25:22 shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul‘s case. After examination had (της ανακρισεως γενομενης tēs anakriseōs genomenēs). Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. That I may have somewhat to write Ingressive aorist subjunctive σχω schō (may get) with οπως hopōs (final particle like ινα hina). Τι γραπσω Ti grapsō in indirect question after σχω schō is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a “trial,” but an examination for his convenience to help him out of a predicament. [source]
This relatival adverb (cf. Acts 14:26; Acts 28:13) gathers up all that Paul has said. [source]
“Using He was kindly to Paul throughout the voyage (Acts 27:43; Acts 28:16), taking a personal interest in his welfare. [source]
Imperfect active of επιγινωσκω epiginōskō to recognize. Probably conative, tried to recognize and could not (Conybeare and Howson). The island was well-known (Acts 28:1, επεγνωμεν epegnōmen), but St. Paul‘s Bay where the wreck took place was some distance from the main harbour (Valetta) of Melita (Malta). [source]
Out of courtesy. It was the main reason as Acts 25:22 shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul‘s case. After examination had (της ανακρισεως γενομενης tēs anakriseōs genomenēs). Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. That I may have somewhat to write Ingressive aorist subjunctive σχω schō (may get) with οπως hopōs (final particle like ινα hina). Τι γραπσω Ti grapsō in indirect question after σχω schō is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a “trial,” but an examination for his convenience to help him out of a predicament. [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]
Second aorist middle indicative of τιτημι tithēmi ancient idiom with βουλην boulēn to take counsel, give counsel. Lysias held a council of the officers of the ship on the issue raised by Paul. If by any means they could reach Phoenix and winter there (ει πως δυναιντο καταντησαντες εις Ποινικα παραχειμασαι ei pōs dunainto katantēsantes eis Phoinika paracheimasai). The optative δυναιντο dunainto (present middle of δυναμαι dunamai) here with ει ei is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, Grammar, p. 1021). “We vote for going on the chance that we may be able” (Page). Phoenix is the town of palms (John 12:13), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke‘s description better. The verb παραχειμαζω paracheimazō to winter, is from παρα para and χειμων cheimōn (see also Acts 28:11). Used in several Koiné{[28928]}š writers. Looking northeast and southeast There are two ways of interpreting this language. Λιπς Lips means the southwest wind and χωρος chōros the northwest wind. But what is the effect of κατα kata with these words? Does it mean “facing” the wind? If so, we must read “looking southwest and northwest.” But κατα kata can mean down the line of the wind (the way the wind is blowing). If so, then it is proper to translate “looking northeast and southeast.” This translation suits Lutro, the other suits Phoenike. Ramsay takes it to be Lutro, and suggests that sailors describe the harbour by the way it looks as they go into it (the subjectivity of the sailors) and that Luke so speaks and means Lutro which faces northeast and southeast. On the whole Lutro has the best of the argument. [source]
The optative δυναιντο dunainto (present middle of δυναμαι dunamai) here with ει ei is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, Grammar, p. 1021). “We vote for going on the chance that we may be able” (Page). Phoenix is the town of palms (John 12:13), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke‘s description better. The verb παραχειμαζω paracheimazō to winter, is from παρα para and χειμων cheimōn (see also Acts 28:11). Used in several Koiné{[28928]}š writers. [source]
Present passive indicative retained in indirect discourse. Melita (Μελιτη Melitē). Not Μιλετενη Miletenē as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (Acts 28:11), and the mention of Syracuse as the next stop after leaving (Acts 28:12). [source]
Not Μιλετενη Miletenē as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (Acts 28:11), and the mention of Syracuse as the next stop after leaving (Acts 28:12). [source]
The Greeks called all men “barbarians” who did not speak Greek (Romans 1:14), not “barbarians” in our sense of rude and uncivilized, but simply “foreign folk.” Diodorus Siculus (Acts 28:12) says that it was a colony of the Phoenicians and so their language was Punic (Page). The word originally meant an uncouth repetition In Colossians 3:11 Paul couples it with Scythian as certainly not Christian. These are (with Acts 28:4 below) the only N.T. instances. [source]
First aorist passive participle of παντως diasōzō (same verb used in Acts 27:43, Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω Justitia (Page). The natives speak of δικη @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER- -DIVIDER- [source]
Vivid picture of the snake dangling from Paul‘s hand. Present middle participle of τηριακη kremamai late form for κρεμαμενον εκ της χειρος αυτου kremannumi to hang up, to suspend (cf. Galatians 3:13). No doubt (κρεμαμαι pantōs). Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). Though he hath escaped First aorist passive participle of παντως diasōzō (same verb used in Acts 27:43, Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω Justitia (Page). The natives speak of δικη @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER- -DIVIDER- [source]
An official title correct in Malta (Ramsay, St. Paul, p. 343). An inscription in Malta calls Prudens “Primate of the Maltese” Here it is plainly a title and not the common use seen in Acts 13:50; Acts 25:2; Acts 28:17. [source]
Perfect active participle of παραχειμαζω paracheimazō to pass the winter. Old verb, in N.T. only Acts 27:12; Acts 28:11; 1 Corinthians 16:6; Titus 3:12. The locative case agreeing with πλοιωι ploiōi Navigation in the Mediterranean usually opened up in February (always by March), spring beginning on Feb. 9 (Page). [source]
First aorist passive participle of καταγω katagō to go down to land, just the opposite of ανηχτημεν anēchthēmen in Acts 28:11 from αναγω anagō go up to sea. [source]
Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. And so we came to Rome (και ουτως εις την ομην ηλταμεν kai houtōs eis tēn Romēn ēlthamen). So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Paul had identified Christianity with Judaism (Acts 28:20) in its Messianic hope. The language seems to imply that the number of Christians in Rome was comparatively small and mainly Gentile. If the edict of Claudius for the expulsion of the Jews from Rome (Acts 18:2) was due to disturbance over Christ Cf. Acts 28:19. The line of cleavage between Jew and Christian was now sharply drawn everywhere. [source]
(npantachou antilegetain). Cf. Acts 28:19. The line of cleavage between Jew and Christian was now sharply drawn everywhere. [source]
Rev., judged. Used only by Luke and Paul, and by the latter in this epistle only. By Luke, mostly of judicial examination: Luke 23:14; Acts 4:9; Acts 12:19; Acts 24:8; Acts 28:18. Of examining the Scriptures, Acts 17:11, but with the sense of proving or coming to a judgment on. The fundamental idea of the word is examination, scrutiny, following up ( ἀνά ) a series of objects or particulars in order to distinguish ( κρίνω ). This is its almost universal meaning in classical Greek. At Athens it was used technically in two senses: to examine magistrates with a view to proving their qualifications; and to examine persons concerned in a suit, so as to prepare the matter for trial, as a grand jury. The meaning judged is, at best, inferential, and the Rev. inserts examined in the margin. Bishop Lightfoot says: “ Ανακρίνειν is neither to judge nor to discern; but to examine, investigate, inquire into, question, as it is rightly translated, 1 Corinthians 9:3; 1 Corinthians 10:25, 1 Corinthians 10:27. The apostle condemns all these impatient human praejudicia which anticipate the final judgment, reserving his case for the great tribunal, where at length all the evidence will be forthcoming and a satisfactory verdict can be given. Meanwhile the process of gathering evidence has begun; an ἀνάκρισις investigationis indeed being held, not, however, by these self-appointed magistrates, but by one who alone has the authority to institute the inquiry, and the ability to sift the facts” (“On a Fresh Revision of the New Testament”). See, further, on 1 Corinthians 4:3, 1 Corinthians 4:4. [source]
Future active of late verb παραχειμαζω paracheimazō See note on Acts 27:12; note on Acts 28:11; and note on Titus 3:12. He did stay in Corinth for three months (Acts 20:3), probably the coming winter. Whithersoever I go (ου εαν πορευωμαι hou ean poreuōmai). Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth (Acts 20:3). [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]
Lit., eight days old in circumcision; or passing the eighth day. For the idiom, see on John 11:39, and compare Acts 28:13. Converts to Judaism were circumcised in maturity: Ishmaelites in their thirteenth year. He was thus shown to be neither a heathen nor an Ishmaelite. [source]
Not only by respectful treatment but by financial support. Comp. τιμήσει , Matthew 15:5, and πολλαῖς τιμαῖς ἐτίμησαν , Acts 28:10; and διπλῆς τιμῆς 1 Timothy 5:17. Comp. Ephesians href="/desk/?q=eph+6:2&sr=1">Ephesians 6:2, citation), and only here in Pastorals. [source]
Comp. Acts 27:12; Acts 28:11; 1 Corinthians 16:6. The noun παραχειμασία wintering Acts 27:12. [source]
In and of itself (according to itself), inwardly and outwardly dead Same idiom in Acts 28:16; Romans 14:22. It is a dead faith. [source]
Originally a valuing by which the price is fixed, hence the price itself, the thing priced, and so, generally, honor. See on Acts 28:10. [source]