Mazmur 40:1--42:11
KonteksFor the music director; By David, a psalm.
40:1 I relied completely 2 on the Lord,
and he turned toward me
and heard my cry for help.
40:2 He lifted me out of the watery pit, 3
out of the slimy mud. 4
He placed my feet on a rock
and gave me secure footing. 5
40:3 He gave me reason to sing a new song, 6
praising our God. 7
May many see what God has done,
so that they might swear allegiance to him and trust in the Lord! 8
40:4 How blessed 9 is the one 10 who trusts in the Lord 11
and does not seek help from 12 the proud or from liars! 13
40:5 O Lord, my God, you have accomplished many things;
you have done amazing things and carried out your purposes for us. 14
No one can thwart you! 15
I want to declare them and talk about them,
but they are too numerous to recount! 16
40:6 Receiving sacrifices and offerings are not your primary concern. 17
You make that quite clear to me! 18
You do not ask for burnt sacrifices and sin offerings.
40:7 Then I say,
“Look! I come!
What is written in the scroll pertains to me. 19
40:8 I want to do what pleases you, 20 my God.
Your law dominates my thoughts.” 21
40:9 I have told the great assembly 22 about your justice. 23
Look! I spare no words! 24
O Lord, you know this is true.
40:10 I have not failed to tell about your justice; 25
I spoke about your reliability and deliverance;
I have not neglected to tell the great assembly about your loyal love and faithfulness. 26
40:11 O Lord, you do not withhold 27 your compassion from me.
May your loyal love and faithfulness continually protect me! 28
40:12 For innumerable dangers 29 surround me.
My sins overtake me
so I am unable to see;
they outnumber the hairs of my head
so my strength fails me. 30
40:13 Please be willing, O Lord, to rescue me!
O Lord, hurry and help me! 31
40:14 May those who are trying to snatch away my life
be totally embarrassed and ashamed! 32
May those who want to harm me
be turned back and ashamed! 33
40:15 May those who say to me, “Aha! Aha!”
be humiliated 34 and disgraced! 35
40:16 May all those who seek you be happy and rejoice in you!
May those who love to experience 36 your deliverance say continually, 37
“May the Lord be praised!” 38
40:17 I am oppressed and needy! 39
May the Lord pay attention to me! 40
You are my helper and my deliverer!
O my God, do not delay!
For the music director; a psalm of David.
41:1 How blessed 42 is the one who treats the poor properly! 43
When trouble comes, 44 the Lord delivers him. 45
41:2 May the Lord protect him and save his life! 46
May he be blessed 47 in the land!
Do not turn him over 48 to his enemies! 49
41:3 The Lord supports 50 him on his sickbed;
you completely heal him from his illness. 51
“O Lord, have mercy on me!
Heal me, for I have sinned against you!
41:5 My enemies ask this cruel question about me, 53
‘When will he finally die and be forgotten?’ 54
41:6 When someone comes to visit, 55 he pretends to be friendly; 56
he thinks of ways to defame me, 57
and when he leaves he slanders me. 58
41:7 All who hate me whisper insults about me to one another; 59
they plan ways to harm me.
‘An awful disease 61 overwhelms him, 62
and now that he is bed-ridden he will never recover.’ 63
41:9 Even my close friend 64 whom I trusted,
he who shared meals with me, has turned against me. 65
41:10 As for you, O Lord, have mercy on me and raise me up,
so I can pay them back!” 66
41:11 By this 67 I know that you are pleased with me,
for my enemy does 68 not triumph 69 over me.
41:12 As for me, you uphold 70 me because of my integrity; 71
you allow 72 me permanent access to your presence. 73
41:13 The Lord God of Israel deserves praise 74
in the future and forevermore! 75
We agree! We agree! 76
Book 2
(Psalms 42-72)
For the music director; a well-written song 78 by the Korahites.
42:1 As a deer 79 longs 80 for streams of water,
so I long 81 for you, O God!
for the living God.
I say, 83 “When will I be able to go and appear in God’s presence?” 84
42:3 I cannot eat, I weep day and night; 85
all day long they say to me, 86 “Where is your God?”
42:4 I will remember and weep! 87
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival. 88
42:5 Why are you depressed, 89 O my soul? 90
Why are you upset? 91
Wait for God!
For I will again give thanks
to my God for his saving intervention. 92
so I will pray to you while I am trapped here in the region of the upper Jordan, 94
from Hermon, 95 from Mount Mizar. 96
42:7 One deep stream calls out to another 97 at the sound of your waterfalls; 98
all your billows and waves overwhelm me. 99
42:8 By day the Lord decrees his loyal love, 100
and by night he gives me a song, 101
a prayer 102 to the living God.
42:9 I will pray 103 to God, my high ridge: 104
“Why do you ignore 105 me?
Why must I walk around mourning 106
because my enemies oppress me?”
42:10 My enemies’ taunts cut into me to the bone, 107
as they say to me all day long, “Where is your God?” 108
42:11 Why are you depressed, 109 O my soul? 110
Why are you upset? 111
Wait for God!
For I will again give thanks
to my God for his saving intervention. 112
Kisah Para Rasul 27:1-26
Konteks27:1 When it was decided we 113 would sail to Italy, 114 they handed over Paul and some other prisoners to a centurion 115 of the Augustan Cohort 116 named Julius. 27:2 We went on board 117 a ship from Adramyttium 118 that was about to sail to various ports 119 along the coast of the province of Asia 120 and put out to sea, 121 accompanied by Aristarchus, a Macedonian 122 from Thessalonica. 123 27:3 The next day we put in 124 at Sidon, 125 and Julius, treating Paul kindly, 126 allowed him to go to his friends so they could provide him with what he needed. 127 27:4 From there we put out to sea 128 and sailed under the lee 129 of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea 130 off Cilicia and Pamphylia, 131 we put in 132 at Myra 133 in Lycia. 134 27:6 There the centurion 135 found 136 a ship from Alexandria 137 sailing for Italy, and he put us aboard it. 27:7 We sailed slowly 138 for many days and arrived with difficulty off Cnidus. 139 Because the wind prevented us from going any farther, 140 we sailed under the lee 141 of Crete off Salmone. 142 27:8 With difficulty we sailed along the coast 143 of Crete 144 and came to a place called Fair Havens that was near the town of Lasea. 145
27:9 Since considerable time had passed and the voyage was now dangerous 146 because the fast 147 was already over, 148 Paul advised them, 149 27:10 “Men, I can see the voyage is going to end 150 in disaster 151 and great loss not only of the cargo and the ship, but also of our lives.” 152 27:11 But the centurion 153 was more convinced 154 by the captain 155 and the ship’s owner than by what Paul said. 156 27:12 Because the harbor was not suitable to spend the winter in, the majority decided 157 to put out to sea 158 from there. They hoped that 159 somehow they could reach 160 Phoenix, 161 a harbor of Crete facing 162 southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought 163 they could carry out 164 their purpose, so they weighed anchor 165 and sailed close along the coast 166 of Crete. 27:14 Not long after this, a hurricane-force 167 wind called the northeaster 168 blew down from the island. 169 27:15 When the ship was caught in it 170 and could not head into 171 the wind, we gave way to it and were driven 172 along. 27:16 As we ran under the lee of 173 a small island called Cauda, 174 we were able with difficulty to get the ship’s boat 175 under control. 27:17 After the crew 176 had hoisted it aboard, 177 they used supports 178 to undergird the ship. Fearing they would run aground 179 on the Syrtis, 180 they lowered the sea anchor, 181 thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, 182 they began throwing the cargo overboard, 183 27:19 and on the third day they threw the ship’s gear 184 overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent 185 storm continued to batter us, 186 we finally abandoned all hope of being saved. 187
27:21 Since many of them had no desire to eat, 188 Paul 189 stood up 190 among them and said, “Men, you should have listened to me 191 and not put out to sea 192 from Crete, thus avoiding 193 this damage and loss. 27:22 And now I advise 194 you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 195 27:23 For last night an angel of the God to whom I belong 196 and whom I serve 197 came to me 198 27:24 and said, 199 ‘Do not be afraid, Paul! You must stand before 200 Caesar, 201 and God has graciously granted you the safety 202 of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God 203 that it will be just as I have been told. 27:26 But we must 204 run aground on some island.”
[40:1] 1 sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).
[40:1] 2 tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).
[40:2] 3 tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).
[40:2] 4 tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
[40:2] 5 tn Heb “he established my footsteps.”
[40:3] 6 sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.
[40:3] 7 tn Heb “and he placed in my mouth a new song, praise to our God.”
[40:3] 8 tn Heb “may many see and fear and trust in the
[40:4] 9 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[40:4] 10 tn Heb “man.” See the note on the word “one” in Ps 1:1.
[40:4] 11 tn Heb “who has made the
[40:4] 12 tn Heb “and does not turn toward.”
[40:4] 13 tn Heb “those falling away toward a lie.”
[40:5] 14 tn Heb “many things you have done, you, O
[40:5] 15 tn Heb “there is none arrayed against you.” The precise meaning of the text is unclear, but the collocation עָרַךְ אֶל (’arakh ’el, “array against”) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14).
[40:5] 16 tn Heb “I will declare and I will speak, they are too numerous to recount.” The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, “Should I try to declare [them] and speak [of them]…” (cf. NEB, NIV, NRSV). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist’s resolve to announce the truth expressed in the next line. In this case one might translate: “I will declare and speak [the truth]: They are too numerous to recount.”
[40:6] 17 tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).
[40:6] 18 tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.
[40:7] 19 tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.
[40:8] 21 tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.
[40:9] 22 sn The great assembly is also mentioned in Pss 22:25 and 35:18.
[40:9] 23 tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the
[40:9] 24 tn Heb “Look! My lips I do not restrain.”
[40:10] 25 tn Heb “your justice I have not hidden in the midst of my heart.”
[40:10] 26 tn Heb “I have not hidden your loyal love and reliability.”
[40:11] 27 tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (lo’), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).
[40:11] 28 tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.
[40:12] 29 tn Or “sinful deeds.” The Hebrew term used here can have a nonmoral nuance (“dangers”) or a moral one (“sinful deeds”) depending on the context. The next line (see “my sins”) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. 14).
[40:12] 30 tn Heb “and my heart abandons me.” The “heart” is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10.
[40:13] 31 tn Heb “hurry to my help.” See Pss 22:19; 38:22.
[40:14] 32 tn Heb “may they be embarrassed and ashamed together, the ones seeking my life to snatch it away.”
[40:14] 33 tn The four prefixed verbal forms in this verse (“may those…be…embarrassed and ashamed…may those…be turned back and ashamed”) are understood as jussives. The psalmist is calling judgment down on his enemies.
[40:14] sn See Ps 35:4 for a similar prayer.
[40:15] 34 tn The prefixed verbal form is understood as a jussive in this imprecation.
[40:15] 35 tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”
[40:16] 36 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by the
[40:16] 37 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing upon the godly.
[40:16] 38 tn The prefixed verbal form is taken as a jussive, “may the
[40:17] 39 sn See Pss 35:10; 37:14.
[40:17] 40 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The
[41:1] 41 sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).
[41:1] 42 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[41:1] 43 sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.
[41:1] 44 tn Heb “in the day of trouble” (see Ps 27:5).
[41:1] 45 tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the
[41:2] 46 tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.
[41:2] 47 tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).
[41:2] 48 tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.
[41:2] 49 tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).
[41:3] 50 tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).
[41:3] 51 tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.
[41:4] 52 sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.
[41:5] 53 tn Heb “my enemies speak evil concerning me.”
[41:5] 54 tn Heb “and his name perish.”
[41:6] 56 tn Heb “he speaks deceitfully.”
[41:6] 57 tn Heb “his heart gathers sin to itself.”
[41:6] 58 tn Heb “he goes outside and speaks.”
[41:7] 59 tn Heb “together against me they whisper, all those who hate me.” The Hitpael of לָחַשׁ (lakhash) refers here to whispering to one another (see 2 Sam 12:19).
[41:8] 60 tn The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7a).
[41:8] 61 tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.
[41:8] 62 tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.
[41:8] 63 tn Heb “and he who lies down will not again arise.”
[41:9] 64 tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).
[41:9] 65 tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.
[41:9] sn The language of this verse is applied to Judas Iscariot in John 13:18.
[41:10] 66 tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.
[41:11] 67 sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.
[41:11] 68 tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).
[41:12] 70 tn Or “have upheld.” The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect.
[41:12] 71 sn Because of my integrity. See Pss 7:8; 25:21; 26:1, 11.
[41:12] 72 tn The prefixed verbal form with vav (ו) consecutive has the same aspectual function as the preceding perfect. It is either generalizing/descriptive (present) or has a present perfect nuance (“you have allowed”).
[41:12] 73 tn Heb “and you cause me to stand before you permanently.”
[41:13] 74 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[41:13] 75 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.
[41:13] 76 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.
[42:1] 77 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew
[42:1] 78 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[42:1] 79 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.
[42:1] 80 tn Or “pants [with thirst].”
[42:1] 81 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[42:2] 82 tn Or “my soul thirsts.”
[42:2] 83 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.
[42:2] 84 tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).
[42:3] 85 tn Heb “My tears have become my food day and night.”
[42:3] 86 tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (be’ÿmor, “when [they] say”). Note the term בְּאָמְרָם (bÿ’omram, “when they say”) in v. 10.
[42:4] 87 tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the
[42:4] 88 tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.
[42:5] 89 tn Heb “Why do you bow down?”
[42:5] 90 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:5] 91 tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.
[42:5] 92 tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.
[42:6] 93 tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.
[42:6] 94 tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.
[42:6] 95 tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.
[42:6] 96 tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.
[42:7] 97 tn Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (tÿhom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4).
[42:7] 98 tn The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.
[42:7] 99 tn Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.
[42:8] 100 sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the
[42:8] 101 tn Heb “his song [is] with me.”
[42:8] 102 tc A few medieval Hebrew
[42:9] 103 tn The cohortative form indicates the psalmist’s resolve.
[42:9] 104 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.
[42:9] 106 sn Walk around mourning. See Ps 38:6 for a similar idea.
[42:10] 107 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew
[42:10] 108 sn “Where is your God?” The enemies ask this same question in v. 3.
[42:11] 109 tn Heb “Why do you bow down?”
[42:11] 110 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:11] 111 tn Heb “and why are you in turmoil upon me?”
[42:11] 112 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.
[27:1] 113 sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
[27:1] 114 sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).
[27:1] 115 sn See the note on the word centurion in 10:1.
[27:1] 116 tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.
[27:1] sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.
[27:2] 117 tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
[27:2] 118 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
[27:2] 120 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[27:2] 121 tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[27:2] sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).
[27:2] 122 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
[27:2] 123 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[27:3] 124 tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”
[27:3] 125 sn Sidon is another seaport 75 mi (120 km) north of Caesarea.
[27:3] map For location see Map1 A1; JP3 F3; JP4 F3.
[27:3] 126 tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”
[27:3] sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).
[27:3] 127 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
[27:4] 128 tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[27:4] 129 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.
[27:5] 130 tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).
[27:5] 131 sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).
[27:5] 132 tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
[27:5] 133 sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.
[27:5] 134 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
[27:6] 135 sn See the note on the word centurion in 10:1.
[27:6] 136 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[27:6] 137 sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).
[27:7] 138 tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
[27:7] 139 sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
[27:7] 140 tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”
[27:7] 141 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”
[27:7] 142 sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.
[27:8] 143 tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”
[27:8] 144 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
[27:8] 145 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
[27:9] 146 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.
[27:9] 147 sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).
[27:9] 148 tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”
[27:9] 149 tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.
[27:9] sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.
[27:10] 150 tn Grk “is going to be with disaster.”
[27:10] 151 tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”
[27:10] 152 tn Grk “souls” (here, one’s physical life).
[27:11] 153 sn See the note on the word centurion in 10:1.
[27:11] 154 tn Or “persuaded.”
[27:11] 155 tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.
[27:11] 156 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.
[27:11] sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.
[27:12] 157 tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
[27:12] 158 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[27:12] 159 tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.
[27:12] 160 tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.
[27:12] 161 sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
[27:12] 162 tn Or “a harbor of Crete open to the southwest and northwest.”
[27:13] 163 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.
[27:13] 164 tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”
[27:13] 166 tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”
[27:14] 167 tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).
[27:14] 168 sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.
[27:14] 169 tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.
[27:15] 170 tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).
[27:15] 171 tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”
[27:15] 172 sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.
[27:16] 173 tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.
[27:16] 174 sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).
[27:16] 175 sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.
[27:17] 176 tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.
[27:17] 177 tn The participle ἄραντες (arantes) has been taken temporally.
[27:17] 178 tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).
[27:17] 179 tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”
[27:17] 180 tn That is, on the sandbars and shallows of the Syrtis.
[27:17] sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.
[27:17] 181 tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.
[27:18] 182 tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”
[27:18] 183 tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[27:18] sn The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves.
[27:19] 184 tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.
[27:20] 185 tn Grk “no small storm” = a very great storm.
[27:20] 186 tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).
[27:20] 187 tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.
[27:21] 188 tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.
[27:21] 189 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
[27:21] 190 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
[27:21] 191 tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”
[27:21] sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.
[27:21] 192 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[27:21] 193 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.
[27:22] 194 tn The same verb is used for Paul’s original recommendation in Ac 27:9.
[27:22] 195 tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.
[27:22] sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.
[27:23] 196 tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.
[27:23] 198 tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”
[27:24] 199 tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.
[27:24] 200 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.
[27:24] 201 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
[27:24] 202 tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.
[27:24] sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.
[27:25] 203 tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”
[27:26] 204 tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
