Kisah Para Rasul 21:1
Konteks21:1 After 1 we 2 tore ourselves away 3 from them, we put out to sea, 4 and sailing a straight course, 5 we came to Cos, 6 on the next day to Rhodes, 7 and from there to Patara. 8
Kisah Para Rasul 3:1-26
Konteks3:1 Now Peter and John were going up to the temple at the time 9 for prayer, 10 at three o’clock in the afternoon. 11 3:2 And a man lame 12 from birth 13 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 14 so he could beg for money 15 from those going into the temple courts. 16 3:3 When he saw Peter and John about to go into the temple courts, 17 he asked them for money. 18 3:4 Peter looked directly 19 at him (as did John) and said, “Look at us!” 3:5 So the lame man 20 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 21 but what I do have I give you. In the name 22 of Jesus Christ 23 the Nazarene, stand up and 24 walk!” 3:7 Then 25 Peter 26 took hold 27 of him by the right hand and raised him up, and at once the man’s 28 feet and ankles were made strong. 29 3:8 He 30 jumped up, 31 stood and began walking around, and he entered the temple courts 32 with them, walking and leaping and praising God. 3:9 All 33 the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations 34 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 35 at what had happened to him.
3:11 While the man 36 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 37 called Solomon’s Portico. 38 3:12 When Peter saw this, he declared to the people, “Men of Israel, 39 why are you amazed at this? Why 40 do you stare at us as if we had made this man 41 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 42 the God of our forefathers, 43 has glorified 44 his servant 45 Jesus, whom you handed over and rejected 46 in the presence of Pilate after he had decided 47 to release him. 3:14 But you rejected 48 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 49 the Originator 50 of life, whom God raised 51 from the dead. To this fact we are witnesses! 52 3:16 And on the basis of faith in Jesus’ 53 name, 54 his very name has made this man – whom you see and know – strong. The 55 faith that is through Jesus 56 has given him this complete health in the presence 57 of you all. 3:17 And now, brothers, I know you acted in ignorance, 58 as your rulers did too. 3:18 But the things God foretold 59 long ago through 60 all the prophets – that his Christ 61 would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing 62 may come from the presence of the Lord, 63 and so that he may send the Messiah 64 appointed 65 for you – that is, Jesus. 3:21 This one 66 heaven must 67 receive until the time all things are restored, 68 which God declared 69 from times long ago 70 through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey 71 him in everything he tells you. 72 3:23 Every person 73 who does not obey that prophet will be destroyed and thus removed 74 from the people.’ 75 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 76 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 77 saying to Abraham, ‘And in your descendants 78 all the nations 79 of the earth will be blessed.’ 80 3:26 God raised up 81 his servant and sent him first to you, to bless you by turning 82 each one of you from your iniquities.” 83
Kisah Para Rasul 27:1-44
Konteks27:1 When it was decided we 84 would sail to Italy, 85 they handed over Paul and some other prisoners to a centurion 86 of the Augustan Cohort 87 named Julius. 27:2 We went on board 88 a ship from Adramyttium 89 that was about to sail to various ports 90 along the coast of the province of Asia 91 and put out to sea, 92 accompanied by Aristarchus, a Macedonian 93 from Thessalonica. 94 27:3 The next day we put in 95 at Sidon, 96 and Julius, treating Paul kindly, 97 allowed him to go to his friends so they could provide him with what he needed. 98 27:4 From there we put out to sea 99 and sailed under the lee 100 of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea 101 off Cilicia and Pamphylia, 102 we put in 103 at Myra 104 in Lycia. 105 27:6 There the centurion 106 found 107 a ship from Alexandria 108 sailing for Italy, and he put us aboard it. 27:7 We sailed slowly 109 for many days and arrived with difficulty off Cnidus. 110 Because the wind prevented us from going any farther, 111 we sailed under the lee 112 of Crete off Salmone. 113 27:8 With difficulty we sailed along the coast 114 of Crete 115 and came to a place called Fair Havens that was near the town of Lasea. 116
27:9 Since considerable time had passed and the voyage was now dangerous 117 because the fast 118 was already over, 119 Paul advised them, 120 27:10 “Men, I can see the voyage is going to end 121 in disaster 122 and great loss not only of the cargo and the ship, but also of our lives.” 123 27:11 But the centurion 124 was more convinced 125 by the captain 126 and the ship’s owner than by what Paul said. 127 27:12 Because the harbor was not suitable to spend the winter in, the majority decided 128 to put out to sea 129 from there. They hoped that 130 somehow they could reach 131 Phoenix, 132 a harbor of Crete facing 133 southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought 134 they could carry out 135 their purpose, so they weighed anchor 136 and sailed close along the coast 137 of Crete. 27:14 Not long after this, a hurricane-force 138 wind called the northeaster 139 blew down from the island. 140 27:15 When the ship was caught in it 141 and could not head into 142 the wind, we gave way to it and were driven 143 along. 27:16 As we ran under the lee of 144 a small island called Cauda, 145 we were able with difficulty to get the ship’s boat 146 under control. 27:17 After the crew 147 had hoisted it aboard, 148 they used supports 149 to undergird the ship. Fearing they would run aground 150 on the Syrtis, 151 they lowered the sea anchor, 152 thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, 153 they began throwing the cargo overboard, 154 27:19 and on the third day they threw the ship’s gear 155 overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent 156 storm continued to batter us, 157 we finally abandoned all hope of being saved. 158
27:21 Since many of them had no desire to eat, 159 Paul 160 stood up 161 among them and said, “Men, you should have listened to me 162 and not put out to sea 163 from Crete, thus avoiding 164 this damage and loss. 27:22 And now I advise 165 you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 166 27:23 For last night an angel of the God to whom I belong 167 and whom I serve 168 came to me 169 27:24 and said, 170 ‘Do not be afraid, Paul! You must stand before 171 Caesar, 172 and God has graciously granted you the safety 173 of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God 174 that it will be just as I have been told. 27:26 But we must 175 run aground on some island.”
27:27 When the fourteenth night had come, while we were being driven 176 across the Adriatic Sea, 177 about midnight the sailors suspected they were approaching some land. 178 27:28 They took soundings 179 and found the water was twenty fathoms 180 deep; when they had sailed a little farther 181 they took soundings again and found it was fifteen fathoms 182 deep. 27:29 Because they were afraid 183 that we would run aground on the rocky coast, 184 they threw out 185 four anchors from the stern and wished 186 for day to appear. 187 27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending 188 that they were going to put out anchors from the bow, 27:31 Paul said to the centurion 189 and the soldiers, “Unless these men stay with the ship, you 190 cannot be saved.” 27:32 Then the soldiers cut the ropes 191 of the ship’s boat and let it drift away. 192
27:33 As day was about to dawn, 193 Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense 194 and have gone 195 without food; you have eaten nothing. 196 27:34 Therefore I urge you to take some food, for this is important 197 for your survival. 198 For not one of you will lose a hair from his head.” 27:35 After he said this, Paul 199 took bread 200 and gave thanks to God in front of them all, 201 broke 202 it, and began to eat. 27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six 203 persons on the ship.) 204 27:38 When they had eaten enough to be satisfied, 205 they lightened the ship by throwing the wheat 206 into the sea.
27:39 When day came, they did not recognize the land, but they noticed 207 a bay 208 with a beach, 209 where they decided to run the ship aground if they could. 27:40 So they slipped 210 the anchors 211 and left them in the sea, at the same time loosening the linkage 212 that bound the steering oars 213 together. Then they hoisted 214 the foresail 215 to the wind and steered toward 216 the beach. 27:41 But they encountered a patch of crosscurrents 217 and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force 218 of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners 219 so that none of them would escape by swimming away. 220 27:43 But the centurion, 221 wanting to save Paul’s life, 222 prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 223 27:44 and the rest were to follow, 224 some on planks 225 and some on pieces of the ship. 226 And in this way 227 all were brought safely to land.
[21:1] 1 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
[21:1] 2 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
[21:1] 3 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
[21:1] 4 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.”
[21:1] 5 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
[21:1] 6 sn Cos was an island in the Aegean Sea.
[21:1] 7 sn Rhodes was an island off the southwestern coast of Asia Minor.
[21:1] 8 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
[3:1] 10 sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.
[3:1] 11 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 13 tn Grk “from his mother’s womb.”
[3:2] 14 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 15 tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
[3:2] 16 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:2] sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
[3:3] 17 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] sn See the note on the phrase the temple courts in the previous verse.
[3:3] 18 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 19 tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
[3:5] 20 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 21 tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”
[3:6] 22 sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
[3:6] 23 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 24 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 25 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 26 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 27 tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.
[3:7] 28 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 29 sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
[3:8] 30 tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[3:8] 31 tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
[3:8] 32 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 33 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[3:10] 34 tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.
[3:10] 35 sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
[3:11] 36 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 37 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
[3:11] 38 sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
[3:12] 39 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
[3:12] 41 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 42 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 43 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 44 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 45 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 46 tn Or “denied,” “disowned.”
[3:13] 47 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 48 tn Or “denied,” “disowned.”
[3:15] 49 tn Or “You put to death.”
[3:15] 50 tn Or “Founder,” “founding Leader.”
[3:15] 51 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 52 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:15] sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
[3:16] 53 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 54 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
[3:16] 55 tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.
[3:16] 56 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.
[3:16] 57 tn Or “in full view.”
[3:17] 58 sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”
[3:18] 59 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 60 tn Grk “by the mouth of” (an idiom).
[3:18] 61 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:18] sn See the note on Christ in 2:31.
[3:20] sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
[3:20] 63 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA27, UBS4).
[3:20] 64 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
[3:20] 65 tn Or “designated in advance.”
[3:21] 66 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 67 sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
[3:21] 68 tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”
[3:21] sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
[3:21] 70 tn Or “from all ages past.”
[3:21] sn From times long ago. Once again, God’s plan is emphasized.
[3:22] 71 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.
[3:22] 72 sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.
[3:23] 73 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 74 tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.
[3:23] 75 sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.
[3:24] sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.
[3:25] 77 tn Or “forefathers”; Grk “fathers.”
[3:25] 78 tn Or “in your offspring”; Grk “in your seed.”
[3:25] sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.
[3:25] 79 tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
[3:25] 80 sn A quotation from Gen 22:18.
[3:26] 81 tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).
[3:26] 82 sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.
[3:26] 83 tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
[27:1] 84 sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
[27:1] 85 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] 86 sn See the note on the word centurion in 10:1.
[27:1] 87 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] 88 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] 89 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
[27:2] 91 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] 92 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] 93 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
[27:2] 94 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[27:3] 95 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] 96 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] 97 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] 98 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
[27:4] 99 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] 100 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] 101 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] 102 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] 103 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] 104 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] 105 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
[27:6] 106 sn See the note on the word centurion in 10:1.
[27:6] 107 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[27:6] 108 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] 109 tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
[27:7] 110 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] 111 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] 112 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] 113 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] 114 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] 115 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
[27:8] 116 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
[27:9] 117 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.
[27:9] 118 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] 119 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] 120 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] 121 tn Grk “is going to be with disaster.”
[27:10] 122 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] 123 tn Grk “souls” (here, one’s physical life).
[27:11] 124 sn See the note on the word centurion in 10:1.
[27:11] 125 tn Or “persuaded.”
[27:11] 126 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] 127 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] 128 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] 129 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] 130 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] 131 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] 132 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] 133 tn Or “a harbor of Crete open to the southwest and northwest.”
[27:13] 134 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.
[27:13] 135 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] 137 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] 138 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] 139 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] 140 tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.
[27:15] 141 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] 142 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] 143 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] 144 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] 145 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] 146 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] 147 tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.
[27:17] 148 tn The participle ἄραντες (arantes) has been taken temporally.
[27:17] 149 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] 150 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] 151 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] 152 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] 153 tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”
[27:18] 154 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] 155 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] 156 tn Grk “no small storm” = a very great storm.
[27:20] 157 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] 158 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] 159 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] 160 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
[27:21] 161 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] 162 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] 163 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] 164 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.
[27:22] 165 tn The same verb is used for Paul’s original recommendation in Ac 27:9.
[27:22] 166 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] 167 tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.
[27:23] 169 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] 170 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] 171 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] 172 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
[27:24] 173 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] 174 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] 175 tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
[27:27] 176 tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.
[27:27] 177 sn The Adriatic Sea. They were now somewhere between Crete and Malta.
[27:27] 178 tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.
[27:28] 179 tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.
[27:28] 180 sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).
[27:28] 181 tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”
[27:28] 182 sn Here the depth was about 90 ft (27 m).
[27:29] 183 tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.
[27:29] 184 tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”
[27:29] 185 tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.
[27:29] 186 tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”
[27:29] 187 tn Grk “and wished for day to come about.”
[27:29] sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.
[27:30] 188 tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.
[27:31] 189 sn See the note on the word centurion in 10:1.
[27:31] 190 sn The pronoun you is plural in Greek.
[27:32] 191 sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.
[27:32] 192 tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.
[27:33] 193 tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”
[27:33] 194 tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.
[27:33] 195 tn Or “continued.”
[27:33] 196 tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.
[27:34] 197 tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”
[27:34] 198 tn Or “deliverance” (‘salvation’ in a nontheological sense).
[27:35] 199 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[27:35] 200 tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.
[27:35] 201 tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.
[27:35] 202 tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.
[27:37] 203 tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.
[27:37] 204 sn This is a parenthetical note by the author.
[27:38] 205 tn Or “When they had eaten their fill.”
[27:39] 207 tn Or “observed,” “saw.”
[27:39] 208 tn Or “gulf” (BDAG 557 s.v. κόλπος 3).
[27:39] 209 sn A beach would refer to a smooth sandy beach suitable for landing.
[27:40] 210 tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.
[27:40] 211 tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).
[27:40] 212 tn Grk “bands”; possibly “ropes.”
[27:40] 214 tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.
[27:40] 215 tn Grk “sail”; probably a reference to the foresail.
[27:40] 216 tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”
[27:41] 217 tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.
[27:41] 218 tn Or “violence” (BDAG 175 s.v. βία a).
[27:42] 219 sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.
[27:42] 220 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.
[27:43] 221 sn See the note on the word centurion in 10:1.
[27:43] 222 tn Or “wanting to rescue Paul.”
[27:43] sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.
[27:43] 223 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”
[27:44] 224 tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.
[27:44] 225 tn Or “boards” according to BDAG 913 s.v. σανίς.
[27:44] 226 tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.
[27:44] sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.
[27:44] 227 tn Grk “And in this way it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
