The Meaning of Acts 28:2 Explained

Acts 28:2

KJV: And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.

YLT: and the foreigners were shewing us no ordinary kindness, for having kindled a fire, they received us all, because of the pressing rain, and because of the cold;

Darby: But the barbarians shewed us no common kindness; for, having kindled a fire, they took us all in because of the rain that was falling and because of the cold.

ASV: And the barbarians showed us no common kindness; for they kindled a fire, and received us all, because of the present rain, and because of the cold.

KJV Reverse Interlinear

And  the barbarous people  shewed  us  no  little  kindness:  for  they kindled  a fire,  and received  us  every one,  because  of the present  rain,  and  because  of the cold. 

What does Acts 28:2 Mean?

Context Summary

Acts 28:1-10 - Kindness Richly Repaid
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

1  Paul, after his shipwreck, is kindly entertained on Malta
5  The snake on his hand hurts him not
8  He heals many diseases in the island
11  They depart toward Rome
17  He declares to the Jews the cause of his coming
24  After his preaching some were persuaded, and some believed not
30  Yet he preaches there two years

Greek Commentary for Acts 28:2

The 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]
Showed us [παρειχαν]
Imperfect active of παρεχω — parechō with αν — ̇an instead of ον — ̇on as ειχαν — eichan in Mark 8:7 (Robertson, Grammar, p. 339). It was their habit on this occasion, Luke means, they kept on showing. No common kindness (ου την τυχουσαν πιλαντρωπιαν — ou tēn tuchousan philanthrōpian). The old word πιλαντρωπια — philanthrōpia (πιλος — philos αντρωπος — anthrōpos), love of mankind, occurs in the N.T. only here and Titus 3:4 (adverb in Acts 27:3). See note on Acts 19:11 for this use of ου την τυχουσαν — ou tēn tuchousan “not the kindness that happens every day.” They were not “wreckers” to take advantage of the calamity. They kindled a fire The only N.T. example and Acts 28:3 of the old word πυρα — pura (from πυρ — pur fire), a pile of burning fuel (sticks). First aorist active participle of απτω — haptō to set fire to, to kindle. Cf. αναπτω — anaptō in Luke 12:49. Received us all (προσελαβοντο παντας ημας — proselabonto pantas hēmās). Second aorist middle (indirect indicative of προσλαμβανω — proslambanō They took us all to themselves (cf. Acts 18:26). The present Second perfect active participle (intransitive) of επιστημι — ephistēmi “the rain that stood upon them” (the pouring rain). Only in Luke and Paul in N.T. [source]
No common kindness [ου την τυχουσαν πιλαντρωπιαν]
The old word πιλαντρωπια — philanthrōpia See note on Acts 19:11 for this use of ου την τυχουσαν — ou tēn tuchousan “not the kindness that happens every day.” They were not “wreckers” to take advantage of the calamity. [source]
They kindled a fire [απσαντες πυραν]
The only N.T. example and Acts 28:3 of the old word πυρα — pura (from πυρ — pur fire), a pile of burning fuel (sticks). First aorist active participle of απτω — haptō to set fire to, to kindle. Cf. αναπτω — anaptō in Luke 12:49. Received us all (προσελαβοντο παντας ημας — proselabonto pantas hēmās). Second aorist middle (indirect indicative of προσλαμβανω — proslambanō They took us all to themselves (cf. Acts 18:26). The present Second perfect active participle (intransitive) of επιστημι — ephistēmi “the rain that stood upon them” (the pouring rain). Only in Luke and Paul in N.T. [source]
Received us all [προσελαβοντο παντας ημας]
Second aorist middle (indirect indicative of προσλαμβανω — proslambanō They took us all to themselves (cf. Acts 18:26). [source]
The present [τον επεστωτα]
Second perfect active participle (intransitive) of επιστημι — ephistēmi “the rain that stood upon them” (the pouring rain). Only in Luke and Paul in N.T. [source]
Barbarous people []
From the Roman point of view, regarding all as barbarians who spoke neither Greek nor Latin. Not necessarily uncivilized. It is equivalent to foreigners. Compare Romans 1:14; 1 Corinthians 14:11. The inhabitants of Malta were of Carthaginian descent. “Even in the present day the natives of Malta have a peculiar language, termed the Maltese, which has been proved to be essentially an Arabic dialect, with an admixture of Italian” (Gloag). [source]
No little [οὐ τυχοῦσαν]
See on special, Acts 19:11. Rev., much better, “no common kindness.” [source]
Kindness [φιλανθρωπίαν]
See on the kindred adverbcourteously, Acts 27:3. [source]
Present rain [ὑετὸν τὸν ἐφεστῶτα]
Lit., which was upon us, or had set in. No mention of rain occurs up to this point in the narrative of the shipwreck. The tempest may thus far have been unattended with rain, but it is hardly probable. [source]

Reverse Greek Commentary Search for Acts 28:2

Luke 4:37 The fame [ἦχος]
Lit., noise. Rev., rumor. Only here, Luke 21:25, where the correct reading is ἤχους ,the roaring, and Acts 2:2. Hebrews 12:19 is a quotation from the Septuagint. It is the word used in Acts 2:2 of the mighty rushing wind at Pentecost. Mark uses ἀκοὴ , in its earlier sense of a report. The same word occurs in Luke, but always in the sense in which medical writers employed it - hearing or the ears. See Luke 7:1; Acts 17:20; Acts 28:26. Ἦχος , was the medical term for sound in the ears or head. Hippocrates uses both words together: “the ears ( ἀκοαὶ ) are full of sound ( ἤχου );” and Aretaeus of the noise of the sea, as sa40" translation="">Luke 21:25.sa40 [source]
Luke 2:25 Consolation of Israel []
Compare hope of Israel, Acts 28:20, and Isaiah 40:1. The Messianic blessing of the nation. Of the Messiah himself, Rest. See Isaiah 11:10. A common form of adjuration among the Jews was, So may I see the consolation [source]
John 5:47 Writings [γράμμασιν]
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER-
-DIVIDER-
The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER-
-DIVIDER-
It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER-
-DIVIDER-
[source]

John 12:40 He hath blinded, etc. []
These words of Isaiah are repeated five times in the New Testament as the description of the Jewish people in its latest stage of decay. Matthew 13:13; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26. [source]
John 10:16 Other sheep [αλλα προβατα]
Sheep, not goats, but “not of this fold” See John 10:1 for αυλη — aulē Clearly “his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere” (Westcott). Christ‘s horizon takes in all men of all races and times (John 11:52; John 12:32). The world mission of Christ for all nations is no new idea with him (Matthew 8:11; Luke 13:28). God loved the world and gave his Son for the race (John 3:16). Them also I must bring Second aorist active infinitive of κακεινα δει με αγαγειν — agō with αγω — dei expressing the moral urgency of Christ‘s passion for God‘s people in all lands and ages. Missions in Christ‘s mind takes in the whole world. This is according to prophecy (Isaiah 42:6; Isaiah 49:6; Isaiah 56:8) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John 3:14). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. And they shall hear my voice Future middle indicative of και της πωνης μου ακουσονται — akouō with the genitive ακουω — phōnēs These words read like a transcript from the Acts and the Epistles of Paul (Rom 9-11 in particular). See especially Paul‘s words in Acts 28:28. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. And they shall become one flock, one shepherd Future middle indicative of γινομαι — ginomai plural, not singular γενησεται — genēsetai as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between ποιμνη — poimnē (old word, contraction of ποιμενη — poimenē from ποιμην — poimēn shepherd), as in Matthew 26:31, and αυλη — aulē (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of ovile for both αυλη — aulē and πομνιον — pomnion has helped Roman Catholic assumptions. Christ‘s use of “flock” (ποιμνη — poimnē) here is just another metaphor for kingdom (βασιλεια — basileia) in Matthew 8:11 where the children of the kingdom come from all climes and nations. See also the various metaphors in Ephesians 2 for this same idea. There is only the one Great Shepherd of the sheep (Hebrews 13:20), Jesus Christ our Lord. [source]
John 12:40 He hath blinded [τετυπλωκεν]
Perfect active indicative of τυπλοω — tuphloō old causative verb to make blind (from τυπλος — tuphlos blind), in N.T. only here, 2 Corinthians 4:4; 1 John 2:11. He hardened First aorist active indicative of πωροω — pōroō a late causative verb (from πωρος — pōros hard skin), seen already in Mark 6:52, etc. This quotation is from Isaiah 6:10 and differs from the lxx. Lest they should see Negative purpose clause with ινα μη — hina mē instead of μηποτε — mēpote (never used by John) of the lxx. Matthew (Matthew 13:15) has μηποτε — mēpote and quotes Jesus as using the passage as do Mark (Mark 4:12) and Luke (Luke 8:10). Paul quotes it again (Acts 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew 13:15) has συνωσιν — sunōsin where John has νοησωσιν — noēsōsin (perceive), and both change from the subjunctive to the future (και ιασομαι — kai iasomai), “And I should heal them.” John has here στραπωσιν — straphōsin (second aorist passive subjunctive of στρεπω — strephō) while Matthew reads επιστρεπσωσιν — epistrepsōsin (first aorist active of επιστρεπω — epistrephō). [source]
John 5:47 His writings [τοις εκεινου γραμμασιν]
Dative case with πιστυετε — pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα — Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι — agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα — hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι — hai hagiai graphai Γραπη — Graphē is used also for a single passage (Mark 12:10), but βιβλιον — biblion for a book or roll (Luke 4:17) or βιβλος — biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις — hoi grammateis) made copies according to the letter (κατα το γραμμα — kata to gramma). [source]
John 7:15 Marvelled [εταυμαζον]
Picturesque imperfect active of ταυμαζω — thaumazō “were wondering.” After all the bluster of the rulers (John 7:13) here was Jesus teaching without interruption. Knoweth letters Second perfect active indicative used as present. Γραμματα — Grammata old word from γραπω — graphō to write, is originally the letters formed (Galatians 6:11), then a letter or epistle (Acts 28:21), then the sacred Scriptures (John 5:47; 2 Timothy 3:15), then learning like Latin litterae and English letters (Acts 26:24; John 7:15). “The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers” (Westcott). Having never learned Perfect active participle of μαντανω — manthanō with μη — mē the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. “Christ was in the eyes of the Jews a merely self-taught enthusiast” (Westcott). [source]
Acts 28:30 Hired house [μισθώματι]
Probably different from the ξενία , or lodging-place, where he resided for the first few days, perhaps as the guest of friends, though under custody, and where he received the Jews (Acts 28:23). -DIVIDER-
[source]

Acts 24:14 A sect []
See on Acts 24:5. The word is commonly used in an indifferent sense, as signifying merely a school or party. So Acts 15:5; Acts 28:22. Here, however, in a bad sense - schismatic sect, as in 1 Corinthians 11:19. [source]
Acts 1:5 Not 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 13:43 Urged [πειτω]
Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8, Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
Acts 14:2 That were disobedient [οι απειτησαντες]
First aorist active articular participle, not the present απειτουντες — apeithountes as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly απειτεω — apeitheō does mean to disobey and απιστεω — apisteō to disbelieve, but that distinction is not observed in John 3:36 nor in Acts 19:9; Acts 28:24. The word απειτεω — apeitheō means to be απειτης — apeithēs to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. [source]
Acts 18:6 I am clean [καταρος εγω]
Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. From henceforth (απο του νυν — apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Acts 11:4 Expounded [εχετιτετο]
Imperfect middle of εκτιτημι — ektithēmi to set forth, old verb, but in the N.T. only in Acts (Acts 7:21; Acts 11:4; Acts 18:26; Acts 28:23), a deliberate and detailed narrative “in order” Old word for in succession. In the N.T. only in Luke 1:2; Luke 8:1; Acts 3:24; Acts 11:14; Acts 18:23. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (Acts 11:5, Acts 11:6, Acts 11:15, Acts 11:16). “The case of Cornelius was a test case of primary importance” (Page), “the first great difficulty of the early Church.” Part of the story Luke gives three times (Acts 10:3-6, Acts 10:30-32; Acts 11:13.). See the discussion chapter 10 for details given here. [source]
Acts 13:43 Of the devout proselytes [των σεβομενων προσηλυτων]
Of the worshipping proselytes described in Acts 13:16, Acts 13:25 as “those who fear God” (cf. Acts 16:14) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word προσηλυτοι — prosēlutoi Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Matthew 23:15; Acts 2:10; Acts 6:5; Acts 13:43. Many (both Jews and proselytes) followed Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8, Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
Acts 18:6 From henceforth [απο του νυν]
Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Acts 19:8 Persuading [πειτων]
Present active conative participle of πειτω — peithō trying to persuade (Acts 28:23). Paul‘s idea of the Kingdom of God was the church of God which he (Jesus, God‘s Son) had purchased with his own blood (Acts 20:28, calling Christ God). Nowhere else had Paul apparently been able to speak so long in the synagogue without interruption unless it was so at Corinth. These Jews were already interested Acts 18:20). [source]
Acts 28:22 Concerning 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 28:23 In great number [πλειονες]
Comparative of πολυς — polus “more than a few.” Expounded (εχετιτετο — exetitheto). Imperfect middle of εκτιτημι — ektithēmi to set forth, as in Acts 11:4; Acts 18:26. He did it with detail and care and spent all day at it, “from morning till evening” (απο πρωι εως εσπερας — apo prōi heōs hesperas). In N.T. only here, Acts 4:3 and Luke 24:29, though common word. Persuading them concerning Jesus Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (Acts 28:20). It was Paul‘s great opportunity. So he appealed both to Moses and to the prophets for proof as it was his custom to do. [source]
Acts 18:6 He shook out his raiment [εκτιναχαμενος τα ιματια]
First aorist middle of εκτινασσω — ektinassō old verb, in the N.T. only here as in Acts 13:51 (middle) and Mark 6:11; Matthew 10:15 where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in Nehemiah 5:13, “undoubtedly a very exasperating gesture” (Ramsay), but Paul was deeply stirred. Your blood be upon your own heads (Το αιμα υμων επι την κεπαλην υμων — To haima humōn epi tēn kephalēn humōn). As in Ezekiel 3:18., Ezekiel 33:4, Ezekiel 33:8.; 2 Samuel 1:16. Not as a curse, but “a solemn disclaimer of responsibility” by Paul (Page) as in Acts 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew 27:25). Cf. Matthew 23:35. I am clean Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. From henceforth (απο του νυν — apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Acts 28:16 Paul was suffered to abide by himself [επετραπη τωι Παυλωι μενειν κατ εαυτον]
Second aorist passive of επιτρεπο — epitrepo to permit or allow. Literally, “It was permitted to Paul to abide by himself.” Some late documents (Textus Receptus) here add: “The centurion delivered the prisoners to the captain of the guard” (or the στρατοπεδαρχ — stratopedarch). This officer used to be considered Burrus who was Prefect of the Praetorian Guard a.d. 51-62. But it is by no means certain that Julius turned the prisoners over to this officer. It seems more likely that Julius would report to the captain of the Peregrini. If so, we may be sure that Julius would give a good report of Paul to this officer who would be kindly disposed and would allow Paul comparative freedom (living by himself, in his lodging, Acts 28:23, his own hired house Acts 28:30, though still chained to a soldier). [source]
Acts 28:23 Persuading them concerning Jesus [πειτων αυτους περι του Ιησου]
Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (Acts 28:20). It was Paul‘s great opportunity. So he appealed both to Moses and to the prophets for proof as it was his custom to do. [source]
Acts 5:17 Which is the sect of the Sadducees [η ουσα αιρεσις των Σαδδουκαιων]
Literally, “the existing sect of the Sadducees” or “the sect which is of the Sadducees,” η — hē being the article, not the relative. αιρεσις — Hairesis means a choosing, from αιρεομαι — haireomai to take for oneself, to choose, then an opinion chosen or tenet (possibly 2 Peter 2:1), then parties or factions (Galatians 5:20; 1 Corinthians 11:19; possibly 2 Peter 2:1). It is applied here to the Sadducees; to the Pharisees in Acts 15:5; Acts 26:5; to the Christians in Acts 24:5-14; Acts 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts 4:1.). Now it is extended to “the apostles” as a whole since Christianity has spread more rapidly in Jerusalem than before it began. [source]
Romans 3:3 Did not believe [ἠπίστησαν]
Rev., were without faith. Not, as some, were unfaithful, which is contrary to New Testament usage. See Mark 16:11, Mark 16:16; Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20, etc. The Rev. rendering is preferable, as bringing out the paronomasia between the Greek words: were without faith; their want of faith; the faithfulness of God. [source]
Romans 1:14 Both to Greeks and to Barbarians [ελλησιν τε και βαρβαροις]
The whole human race from the Greek point of view, Jews coming under βαρβαροις — barbarois On this word see note on Acts 28:2, Acts 28:4; note on 1 Corinthians 14:11; and note on Colossians 3:11 (only N.T. instances). The Greeks called all others barbarians and the Jews termed all others Gentiles. Did Paul consider the Romans as Greeks? They had absorbed the Greek language and culture. [source]
Romans 11:11 By their fall [τωι αυτων παραπτωματι]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω — parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται — ginetai or γεγονεν — gegonen is understood. For to provoke them to jealousy Purpose expressed by εις — eis and the articular infinitive, first aorist active, of παραζηλοω — parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου — ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα — plērōma). Perhaps “completion,” though the word from πληροω — plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 11:11 For to provoke them to jealousy [εις το παραζηλωσαι]
Purpose expressed by εις — eis and the articular infinitive, first aorist active, of παραζηλοω — parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου — ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα — plērōma). Perhaps “completion,” though the word from πληροω — plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 3:3 Some were without faith [ηπιστησαν]
First aorist active indicative of απιστεω — apisteō old verb, to disbelieve. This is the common N.T. meaning (Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20). Some of them “disbelieved,” these “depositaries and guardians of revelation” (Denney). But the word also means to be unfaithful to one‘s trust and Lightfoot argues for that idea here and in 2 Timothy 2:13. The Revised Version renders it “faithless” there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus. The faithfulness of God (την πιστιν του τεου — tēn pistin tou theou). Undoubtedly πιστις — pistis has this sense here and not “faith.” God has been faithful (2 Timothy 2:13) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in Romans 3:3, but there is no real objection to taking ηπιστησαν απιστιαν πιστιν — ēpistēsanapistianpistin all to refer to faithfulness rather than just faith. [source]
1 Corinthians 1:20 Where is the wise? Where is the scribe? Where is the disputer of this world? [Που σοποσ που γραμματευσ που συνζητητης του αιωνος τουτου]
Paul makes use of Isaiah 33:18 without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. “On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah” (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably σοπος — sophos refers to the Greek philosopher, γραμματευς — grammateus to the Jewish scribe and συνζητητης — sunzētētēs suits both the Greek and the Jewish disputant and doubter (Acts 6:9; Acts 9:29; Acts 17:18; Acts 28:29). There is a note of triumph in these questions. The word συνζητητης — sunzētētēs occurs here alone in the N.T. and elsewhere only in Ignatius, Ephesians. 18 quoting this passage, but the papyri give the verb συνζητεω — sunzēteō for disputing (questioning together). [source]
2 Corinthians 11:27 In cold [εν πσυχει]
Old word from πσυχω — psuchō to cool by blowing. See Acts 28:2. See the picture of the aged Paul later in the Roman dungeon (2 Timothy 4:9-18). [source]
Galatians 6:10 Unto them who are of the household of faith [πρὸς τοὺς οἰκείους τῆς πίστεως]
Πρὸς combines with the sense of direction that of active relation with. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Acts 28:25; 1 Thessalonians 4:12; Hebrews 9:20. Frequently in Class. of all kinds of personal intercourse. See Hom. Od. xiv. 331; xix. 288; Thucyd. ii. 59; iv. 15; vii. 82; Hdt. i. 61. Ὁικεῖοι ofthe household, rare in N.T. See Ephesians 2:19; 1 Timothy 5:8. Quite often in lxx of kinsmen. It is unnecessary to introduce the idea of a household here, as A.V., since the word acquired the general sense of pertaining or belonging to. Thus οἰκεῖοι φιλοσοφίας or γεωγραφίας belongingto philosophy or geography, philosophers, geographers. So here, belonging to the faith, believers. [source]
2 Timothy 1:6 For the which cause [δι ην αιτιαν]
“For which cause,” stronger than διο — dio So in 2 Timothy 1:12; Titus 1:13. Only example of αιτια — aitia by Paul save in Acts 28:20. [source]
2 Timothy 3:15 The sacred writings [ιερα γραμματα]
“Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος — hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα — gramma in contrast to πνευμα — pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα — Ephesia grammata that were βεβηλα — bebēla (Acts 19:19), not ιερα — hiera [source]
2 Timothy 4:3 Having itching ears [κνηθόμενοι τὴν ἀκοήν]
Or, being tickled in their hearing. Κνήθειν totickle, N.T.oolxx. Κνηθόμενοι itchingHesychius explains, “hearing for mere gratification.” Clement of Alexandria describes certain teachers as “scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched” (Strom. v.). Seneca says: “Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays” (Ep. 108). Ἁκοή , A.V. ears, in N.T. a report, as Matthew 4:24; Matthew 14:1; Matthew 24:6: in the plural, ears (never ear in singular), as Mark 7:35; Luke 7:1: hearing, either the act, as Acts 28:26; Romans 10:17, or the sense, 1 Corinthians 12:17, here, and 2 Timothy 4:4. [source]
2 Timothy 3:15 The holy Scriptures [ἱερὰ γράμματα]
Note particularly the absence of the article. Γράμματα is used in N.T. in several senses. Of characters of the alphabet (2 Corinthians 3:7; Galatians 6:11): of a document (Luke 16:6, take thy bill )epistles (Acts 28:21): of the writings of an author collectively (John 5:47): of learning (Acts 26:24, πολλά γράμματρα muchlearning ). In lxx, ἐπιστάμενος γράμματα knowinghow to read (Isaiah 29:11, Isaiah 29:12). The Holy Scriptures are nowhere called ἱερὰ γράμματα in N.T. In lxx, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰ ἱερὰ γράμματα for the O.T. Scriptures. The words here should be rendered sacred learning. The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰ γράμματα . He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as 1 Corinthians 9:9f.; 1 Corinthians 10:1f.; Galatians 3:16.; Galatians 4:21f. In Acts 4:13, the council, having heard Peter's speech, in which he interpreted Psalm 118:22and Isaiah 28:16of Christ, at once perceived that Peter and John were ἀγράμματοι , not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the Old Testament, whereupon Festus exclaimed, “much learning ( πολλὰ γράμματα , thy acquaintance with the exegesis of the schools) hath made thee mad” (Acts 26:24). To Agrippa, who was “expert in all customs and questions which are among the Jews” (Acts 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In John 7:15, when Jesus taught in the temple, the Jews wondered and said: “How knoweth this man letters? ” That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time. [source]
2 Timothy 3:15 Thou has known [οιδας]
Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα — hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος — hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα — gramma in contrast to πνευμα — pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα — Ephesia grammata that were βεβηλα — bebēla (Acts 19:19), not ιερα — hiera To make thee wise First aorist active infinitive of σοπιζω — sophizō old verb (from σοπος — sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν — tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
Titus 3:4 His love toward man [η πιλαντρωπια]
“The philanthrophy of God our Saviour.” Old word from πιλαντρωπος — philanthrōpos for love of mankind, in N.T. only here and Acts 28:2. Appeared (επεπανη — epephanē). See note on Acts 2:11 and here as there the Incarnation of Christ. See note on 1 Timothy 1:1 for σωτηρ — sōtēr with τεος — theos (God). [source]
Titus 3:4 Love [φιλανθρωπία]
Love is too vague. It is love toward men; comp. Titus 3:2. Only here and Acts 28:2: φιλανθρώπως kindly, Acts 27:3(note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (1 Timothy 2:1, 1 Timothy 2:4), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge ( ἐπίγνωσις ) of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1 Timothy 2:6; 1 Timothy 4:10; 1 Timothy 6:13; Titus 2:11). So here: not only has the saving grace of God appeared unto all (Titus 2:11), but it has revealed itself as kindness and love to man as man. [source]
Philemon 1:22 A lodging [χενιαν]
Old word from χενος — xenos stranger. In N.T. only here and Acts 28:23. I shall be granted unto you (χαριστησομαι υμιν — charisthēsomai humin). First future passive of χαριζομαι — charizomai Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11). [source]
Hebrews 5:2 Who can bear gently [μετριοπατειν δυναμενος]
Present active infinitive of the late verb μετριοπατεω — metriopatheō It is a philosophical term used by Aristotle to oppose the απατεια — apatheia (lack of feeling) of the Stoics. Philo ranks it below απατεια — apatheia Josephus (Ant. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. “If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent” (Dods). With the ignorant Dative case of the articular present active participle of αγνοεω — agnoeō old verb not to know (Mark 9:32). And erring Present middle participle (dative case) of πλαναω — planaō The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned “willingly” Present passive indicative of the old verb περικειμαι — perikeimai here used transitively as in Acts 28:20 The priest himself has weakness lying around him like a chain. Not so Jesus. [source]
James 3:5 Boasteth great things [μεγαλα αυχει]
Present active indicative of αυχεω — aucheō old verb, here only in N.T. The best MSS. here separate μεγαλα — megala from αυχεω — aucheō though μεγαλαυχεω — megalaucheō does occur in Aeschylus, Plato, etc. Μεγαλα — Megala is in contrast with μικρον — mikron much - how small The same relative form for two indirect questions together, “What-sized fire kindles what-sized forest?” For double interrogatives see Mark 15:24. The verb αναπτω — anaptei is present active indicative of υλην — anaptō to set fire to, to kindle (Luke 12:49, only other N.T. example except some MSS. in Acts 28:2). αναπτει — Hulēn is accusative case, object of anaptei and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown. [source]
1 Peter 2:12 They speak against [καταλαλοὔσιν]
Compare evil-speakings, 1 Peter 2:1, and Acts 28:22. [source]
2 Peter 2:1 Only here in New Testament. The kindred adjective occurs Galatians 2:4 , “false brethren privily brought in ” [αἱρέσεις ἀπωλείας]
Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις , the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; Acts 15:5; Acts 28:22), though the Rev. has an odd variety in its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. [source]
2 Peter 2:1 Privily shall bring in [παρεισάξουσιν]
Only here in New Testament. The kindred adjective occurs Galatians 2:4, “false brethrenprivily brought in ” ( παρεισάκτους )The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Judges 1:4, crept in unawares. The verb means, literally, to bring ( ἄγειν ) into ( εἰς ) by the side of ( παρά )Damnable heresies ( αἱρέσεις ἀπωλείας )Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις , the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; Acts 15:5; Acts 28:22), though the Rev. has an odd variety in its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. [source]

What do the individual words in Acts 28:2 mean?

- And the natives were showing not [just] the ordinary kindness to us Having kindled for a fire they received all of us because of the rain - coming on and because of the cold
οἵ τε βάρβαροι παρεῖχον οὐ τὴν τυχοῦσαν φιλανθρωπίαν ἡμῖν ἅψαντες γὰρ πυρὰν προσελάβοντο πάντας ἡμᾶς διὰ τὸν ὑετὸν τὸν ἐφεστῶτα καὶ διὰ τὸ ψῦχος

οἵ  - 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
βάρβαροι  the  natives 
Parse: Adjective, Nominative Masculine Plural
Root: βάρβαρος  
Sense: one whose speech is rude, rough and harsh.
παρεῖχον  were  showing 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: παρέχω  
Sense: to reach forth, offer.
οὐ  not  [just] 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
τυχοῦσαν  ordinary 
Parse: Verb, Aorist Participle Active, Accusative Feminine Singular
Root: τυγχάνω  
Sense: to hit the mark.
φιλανθρωπίαν  kindness 
Parse: Noun, Accusative Feminine Singular
Root: φιλανθρωπία  
Sense: love of mankind, benevolence.
ἡμῖν  to  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ἅψαντες  Having  kindled 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: ἅπτω 
Sense: to fasten to, adhere to.
πυρὰν  a  fire 
Parse: Noun, Accusative Feminine Singular
Root: πυρά  
Sense: a fire, a pile of burning fuel.
προσελάβοντο  they  received 
Parse: Verb, Aorist Indicative Middle, 3rd Person Plural
Root: προσαναλαμβάνω 
Sense: to take to, take in addition, to take to one’s self.
ἡμᾶς  of  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
διὰ  because  of 
Parse: Preposition
Root: διά  
Sense: through.
ὑετὸν  rain 
Parse: Noun, Accusative Masculine Singular
Root: ὑετός  
Sense: rain.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἐφεστῶτα  coming  on 
Parse: Verb, Perfect Participle Active, Accusative Masculine Singular
Root: ἐφίστημι  
Sense: to place at, place upon, place over.
διὰ  because 
Parse: Preposition
Root: διά  
Sense: through.
τὸ  of  the 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ψῦχος  cold 
Parse: Noun, Accusative Neuter Singular
Root: ψῦχος  
Sense: cold.