Atos 27

A.T. Robertson · Citado em PreceptAustin

Atos 27

Robertson says "The lives of those that sailed with Paul God had spared as a gift (charis) to Paul." Little did most of the 276 passengers understand that they owed their lives to Paul's presence! Once again we see God's hand of providence in this promised deliverance. THOUGHT - Are we as God's children sensitive to His providential activity in our lives which is often beneficial and a manifestation of His great grace. I fear I am too often so self-focused that I fail to see the good hand of the Lord in my life! Open our eyes spiritually Lord to more frequently recognize and gratefully praise you for Your kindnesses and grace in our lives in Jesus' Name. Amen. All uses of charizomai - Lk. 7:21; Lk. 7:42; Lk. 7:43; Acts 3:14; Acts 25:11; Acts 25:16; Acts 27:24; Rom. 8:32; 1 Co. 2:12; 2 Co. 2:7; 2 Co. 2:10; 2 Co. 12:13; Gal. 3:18; Eph. 4:32; Phil. 1:29; Phil. 2:9; Col. 2:13; Col. 3:13; Phlm. 1:22 Steven

Atos 27

Robertson - The only N.T. instance of the old Greek word sanis for board or plank. The breaking of the ship gave scraps of timber which some used. And so it happened that they all were brought safely to land - Why? Because God had given them His immutable promise and He is the "non-lying" God.

Atos 27

Robertson - This is Paul's first visit to Sidon, but Christians were already in Phoenicia (Acts 11:19) and so Paul had "friends" here. Treated (5530)(chraomai from chrao = to lend) means to use, make use of, make the most of. In the present context the meaning is "to conduct oneself in a particular manner with regard to some person - 'to treat, to behave toward" (Louw-Nida) Friberg - 1) with the dative of the thing = use, make use of, employ (L-N = "to engage in the activity of making use of something") (Acts 27.17, 1 Cor 9:12, 1 Ti 5:23); (2) with an adverb = act toward, deal with in a certain way (2Co 13.10, 1 Cor 7:31); (3) with the dative of person treat, behave toward someone in a certain way (Acts 27.3) Gilbrant - Chraomai occurs most commonly with the dative but occasionally with the accusative; in either case it means “to use” or “to employ.” With the dative of characteristic or with an adverb, chraomai also means “to act” or “to proceed.” With the dative of person it means “to treat” someone in a certain way. In classical Greek the verb chraomai occurs from Homer (Eighth Century B.C.) on in the sense of “use, employ.” It also appears in the fifth-century B.C. writings of Herodotus where it means “act, proceed.” The use of chraomai meaning “to treat” is not attested until the early Hellenistic period (Third Century B.C.). The word chraomai is rather rare in the Septuagint, but it appears with its full scope of meanings. Thus, “instruction is to them that use it a gracious reward” (Proverbs 17:8 [Septuagint only]). Isaiah 28:21 says the Lord’s wrath “shall act strangely” (author’s translation); according to Esther 2:9 King Xerxes “treated her (Esther) well” (author’s translation; cf. also Genesis 12:16). In the New Testament - In all four instances in 1 Corinthians the verb has the primary meaning “to use.” As an eschatological people, the married who “use” the things of the world must not misuse them (1 Cor 7:31). For the sake of the gospel Paul did not “make use of” the rights pertaining to his ministry (1 Cor 9:12,15). In 1 Corinthians 7:21 the phrase mallon chrēsai (literally, “to make the most of”) lacks an explicit object; in the context, however, Paul likely had a slave’s freedom in mind, as reflected in most translations. In 2 Corinthians 1:17 Paul asked, “Did I use lightness?” in reference to the clarity of his purpose for coming. And in Acts 27:3 Luke mentioned how the centurion Julius “entreated” Paul and gave him certain liberties even though he was a prisoner. (Complete Biblical Library Greek-English Dictionary) Chraomai - do(1), treated(1), use(5), used(2), uses(1), vacillating*(1). Acts 27:3; Acts 27:17; 1 Co. 7:21; 1 Co. 7:31; 1 Co. 9:12; 1 Co. 9:15; 2 Co. 1:17; 2 Co. 3:12; 2 Co. 13:10; 1 Tim. 1:8; 1 Tim. 5:23 Chraomai in the Septuagint - Ge 12:16 = "he treated Abram well for her sake"; Ge 16:6; Gen. 19:8; Gen. 26:29; Gen. 34:31; Exod. 11:3; Exod. 12:36; 1 Sam. 2:20; 2 Ki. 6:5; Est. 1:19; Est. 2:9; Est. 3:11; Est. 8:11; Est. 8:12; Est. 9:12; Est. 9:13; Est. 9:27; Job 10:17; Job 13:20; Job 16:9; Job 18:4; Job 19:11; Job 23:6; Job 30:14; Job 34:20; Prov. 5:5; Prov. 10:4; Prov. 10:26; Prov. 17:8; Prov. 24:29; Prov. 25:13; Isa. 28:21; Jer. 13:7; Jer. 13:10; Dan. 1:13; Dan. 1:14; Dan. 7:7; Consideration (5364)(philanthropos from phileo = to love + anthropos = man; Eng "philanthropy") depicts acts which are taken in a human loving manner and so conveys the sense of humanely, benevolently, philanthropically, with mercy, with friendly concern and kindness toward Paul. The related noun philanthropia is used by Luke to describe the natives showing Paul and his traveling companions "extraordinary kindness." (Acts 28:2) which in fact is used to describe God's kindness toward us in Titus 3:4 "when the kindness of God our Savior and His love for mankind appeared" He saved us! Now that's extraordinary kindness! In any event it seems that Julius and the natives are so predisposed to show "godly" kindness even though they are presumably pagans. One has to believe this is the hand of God showing favor to Paul. Receive (5177)(tugchano/tynchano) literally means to hit (as a target with an arrow) means to experience some happening. In the present context Friberg says is "as a litotes, what one doesn't experience or meet up with every day...of hospitality" of a type that was unusual or unexpected. Luke uses the very same verb in a similar context in Acts 28:2 writing that "The natives showed us extraordinary (tugchano) kindness." Care (1958)(epimeleia from epimeleomai = to attend to, take care of) means "to care for with diligent concern" (LN). BDAG = "careful attention displayed in discharge of obligation or responsibility, care, attention, of care received." In this context the word likely means they gave him food and other provisions for the journey. This is the only NT use but there are 5 uses in the Septuagint - Est. 2:3; Prov. 3:8 ("refreshment to your bones"); Prov. 3:22; Prov. 13:4; Prov. 28:25 James Smith on Acts 27:3 - On the day after they left Cæsarea they touched at Sidon. From the distance accomplished, sixty-seven geographical miles, we must infer that they had a fair, or at least a leading wind, probably westerly, which is the wind which prevails in this part of the Mediterranean (NOTE: ‘The wind continues to the westward. I am sorry to find it almost as prevailing as the trade winds.’ (4th July 1798, near Alexandria.—Life of Lord de Saumarez, i. 210.) ‘We have just gained sight of Cyprus, nearly the track we followed six weeks ago, so invariably do the westerly winds prevail at this season.’ (19th. Aug. 1798.—Ib. i. 243.) A westerly wind would be fair between Cæsarea and Sidon, as the bearing of the coast line between the two places is about N.N.E. See Sailing Directions for the Coast of Syria, by Capt. E. Smith, R.N.). We are not informed of the cause of their stopping at Sidon; probably, however, it was for the purposes of trade. (NOTE: According to Strabo, Sidon was situated on the finest harbour of the Continent, and contested with Tyre the supremacy of the Phœnician cities (lib. xvi. c. 2). Achilles Tatius calls it the metropolis of the Phœnicians, μήτηρ Φοινίκων ἡ πόλις; he describes it as having two harbours, one of which is large with a narrow entrance, where merchant ships can winter in safely (lib. i.). To judge from its present state, the shelter was afforded by a ridge of rocks, parallel to the coast, forming a natural breakwater. The harbour was filled up during the wars of the Middle Ages. For an account of its present state, see Robinson’s Biblical Researches, and Wilson’s Lands of the Bible. The latter author gives a plan of the harbour. See a view of it in Carne’s Syria and the Holy Land Illustrated, vol. iii. p. 6) Whatever was the cause of the delay, it afforded the centurion an opportunity of showing kindness to St. Paul, for we are told in the narrative that he ‘gave him liberty to go unto his friends to refresh himself’ [or rather ‘to receive their attention;’ i.e., perhaps, ‘to obtain from them that outfit for the voyage which, on account of the official precision of his custody at Cæsarea, he could not there be provided with.’—ALFORD.] (The Voyage and Shipwreck of St Paul - 284 page book - A T Robertson says this book is a classic on this subject) NOTE: James Smith, the Scottish yachtsman and classical scholar from the last century, spent years in the study of Acts 27-28, including personal experience at the sites mentioned in the text. His conclusion was that this report was written by someone who had actually observed the techniques used in a voyage on a Roman vessel during a real journey on the Mediterranean Sea. Acts 27:4 From there we put out to sea and sailed under the shelter of Cyprus because the winds were contrary. NET Acts 27:4 From there we put out to sea and sailed under the lee of Cyprus because the winds were against us. GNT Acts 27:4 κἀκεῖθεν ἀναχθέντες ὑπεπλεύσαμεν τὴν Κύπρον διὰ τὸ τοὺς ἀνέμους εἶναι ἐναντίους, NLT Acts 27:4 Putting out to sea from there, we encountered strong headwinds that made it difficult to keep the ship on course, so we sailed north of Cyprus between the island and the mainland. KJV Acts 27:4 And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. ESV Acts 27:4 And putting out to sea from there we sailed under the lee of Cyprus, because the winds were against us. CSB Acts 27:4 When we had put out to sea from there, we sailed along the northern coast of Cyprus because the winds were against us. NIV Acts 27:4 From there we put out to sea again and passed to the lee of Cyprus because the winds were against us. NKJ Acts 27:4 When we had put to sea from there, we sailed under the shelter of Cyprus, because the winds were contrary. NRS Acts 27:4 Putting out to sea from there, we sailed under the lee of Cyprus, because the winds were against us. YLT Acts 27:4 And thence, having set sail, we sailed under Cyprus, because of the winds being contrary, NAB Acts 27:4 From there we put out to sea and sailed around the sheltered side of Cyprus because of the headwinds, NJB Acts 27:4 From there we put to sea again, but as the winds were against us we sailed under the lee of Cyprus, GWN Acts 27:4 Leaving Sidon, we sailed on the northern side of the island of Cyprus because we were traveling against the wind. BBE Acts 27:4 And sailing again from there, we went on under cover of Cyprus, because the wind was against us. Cyprus: Ac 4:36 11:19,20 13:4 15:39 21:3,16 the winds: Mt 14:24 Mk 6:48 Video - Paul Sails for Rome Acts 27 Resources - Multiple Sermons and Commentaries SIDON > MYRA From there - From Sidon (Acts 27:3+) see the red line in the map above) to Myra. We put out to sea and sailed under the shelter of Cyprus - "The lee of Cyprus." The verb sailed under the shelter is explained in more detail below where the same verb is used (Acts 27:7) Jamieson adds that from Sidon "they sailed under the lee of Cyprus (which was on the ship's left side)." As shown on the map above, the eastern side of Cyprus protected the ship from the prevalent westerly winds (blowing from west to east) during part of the journey from Sidon. As they turned the northeast corner (see map above) of Cyprus, they would have then begun sailing in a westerly direction and this they did by staying close to the southern coast of Cilicia and Pamphylia (Acts 27:5) which would have provided some "buffering" of the northwesterly winds. Robertson - "Cyprus was thus on the left between the ship (SEE MAP ABOVE) and the wind from the northwest, under the protection of Cyprus.The Etesian winds were blowing from the northwest (SEE DEPICTION OF THE ETESIAN WINDS) so that they could not cut straight across from Sidon to Patara with Cyprus on the right. They must run behind Cyprus and hug the shore of Cilicia and Pamphylia." CYPRUS-click to enlarge Cyprus - all uses in Acts - Acts 11:19; Acts 13:4; Acts 15:39; Acts 21:3; Acts 27:4 Because - Term of explanation, explaining why they had to sail under the shelter of Cyprus. The winds were contrary - The verb were (eimi) is in the present tense indicating that the winds were continually "facing them, in their very teeth if they went that way." (enantios) (ATR) These northwesterly winds prevented them from sailing straight toward Italy. Contrary (1727)(enantios from enanti = over against in turn from en = in + antíos = set against) is used primarily of place and means over against which pertains to being opposite (as in face to face or fronting someone). In his verse it is used metaphorically to describe the winds as set against them or opposite them. In other words if their went that direction they would be going face to face (so to speak) with the winds. Dennis Gaertner adds that "Although the wind across the Mediterranean was generally from the west, ships could make progress along the coast (especially at night) due to the land breezes blowing out to sea from the mountains. The difference in temperature between the mountains and the sea produced these breezes, and coupled with the strong westward current (of perhaps two miles per hour) close to the coast, they could tack along the coastline whenever necessary." (and many Roman vessels were outfitted for tacking maneuvers in which a sail cold be rotated to catch the wind from a variety of directions.) (The College Press NIV Commentary – Acts) Acts 27:5 When we had sailed through the sea along the coast of Cilicia and Pamphylia, we landed at Myra in Lycia. NLT Acts 27:5 Keeping to the open sea, we passed along the coast of Cilicia and Pamphylia, landing at Myra, in the province of Lycia. KJV Acts 27:5 And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. ESV Acts 27:5 And when we had sailed across the open sea along the coast of Cilicia and Pamphylia, we came to Myra in Lycia. CSB Acts 27:5 After sailing through the open sea off Cilicia and Pamphylia, we reached Myra in Lycia. NIV Acts 27:5 When we had sailed across the open sea off the coast of Cilicia and Pamphylia, we landed at Myra in Lycia. NKJ Acts 27:5 And when we had sailed over the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. NRS Acts 27:5 After we had sailed across the sea that is off Cilicia and Pamphylia, we came to Myra in Lycia. YLT Acts 27:5 and having sailed over the sea over-against Cilicia and Pamphylia, we came to Myria of Lycia, NAB Acts 27:5 and crossing the open sea off the coast of Cilicia and Pamphylia we came to Myra in Lycia. NJB Acts 27:5 then across the open sea off Cilicia and Pamphylia, taking a fortnight to reach Myra in Lycia. GWN Acts 27:5 We sailed along the coast of the provinces of Cilicia and Pamphylia and arrived at the city of Myra in the province of Lycia. BBE Acts 27:5 And having gone across the sea off Cilicia and Pamphylia we came to Myra, in Lycia. Cilicia: Ac 6:9 Acts 15:23,41 Acts 21:39 Acts 22:3 Ga 1:21 Pamphylia: Ac 2:10 Acts 13:13 Acts 15:38 Video - Paul Sails for Rome Acts 27 Resources - Multiple Sermons and Commentaries SIDON>MYRA When we had sailed through the sea along the coast of Cilicia and Pamphylia - Cilicia and Pamphylia are seen on the southern coast of modern day Turkey in the map above. Cilicia - (see map) all 8 NT uses in Acts - Acts 6:9; Acts 15:23; Acts 15:41; Acts 21:39; Acts 22:3; Acts 23:34; Acts 27:5; Gal. 1:21. As the ship sailed through these waters, the coastline may have stirred recollections in Paul's mind - Cilicia being his place of birth (Tarsus in Cilicia - Acts 21:39 Acts 22:3 Acts 23:34) and Pamphylia the site of beginning of his first missionary journey into the interior Roman provinces (Acts 13:13). On Paul's second missionary journey he came to Pamphylia from the interior and departed by sea from there back to his sending church in Antioch (Acts 14:24). Pamphylia - - All 5 NT uses in Acts - Acts 2:10; Acts 13:13; Acts 14:24; Acts 15:38; Acts 27:5. Paul would have had one bad memory from his first missionary journey to Pamphylia. Swindoll - The better sailing conditions came at the risk of piracy in the dangerous alley between Cyprus and Pamphylia, but with a centurion aboard, the ship’s captain could breathe a little easier. (See Insights on Acts) We landed at Myra in Lycia - This would have taken about 2 weeks. At Myra there was a port,a little east of Patara (Acts 21:1+). "The port Andriace which had a fine harbour and did a large grain business. No disciples are mentioned here nor at Lasea, Melita, Syracuse, Rhegium." (Robertson) This destination was by design as in this significant seaport they would be more likely to find a larger ship bound for Rome, which in fact they did find. "The ancient remains in this port indicate a significant trade in the purple dye made from murex shells, a principal export of Tyre." (Swindoll). Landed (2718)(katerchomai) is literally to come down, the idea being that of coming from the high sea down to land. MYRA ON COAST OF LYCIA Myra - A city of the ancient country of Lycia (map) about 2.5 miles from the coast. Here, according to Acts 27:6, Paul found a grain ship from Alexandria (Egypt). The city stood upon a hill formed by the openings of two valleys. At an early period Myra was of less importance than was the neighboring city Patara, yet later it became a prominent port for ships from Egypt and Cyprus, and Theodosius II made it the capital of the province. It was also famed as the seat of worship of an Asiatic deity whose name is no longer known (see theater at Myra). Nicholas, a bishop and the patron saint of sailors, is said to have been buried in a church on the road between Myra and Andraki, the port. Here an Arab fleet was destroyed in 807. In 808 Haroun al-Rashid, the renowned kalif of Bagdad, took the city, and here Saewulf landed on his return from Jerusalem. Dembre is the modern name of the ruins of Myra, which are among the most imposing in that part of Asia Minor. The elaborate details of the decoration of theater are unusually well preserved, and the rock-hewn tombs (see picture) about the city bear many bas-reliefs (picture, another picture) and inscriptions of interest. On the road to Andraki the monastery of Nicholas may still be seen. James Smith - In pursuing this route they acted precisely as the most accomplished seaman in the present day would have done under similar circumstances; by standing to the north till they reached the coast of Cilicia, they might expect when they did so to be favoured by the land wind, which prevails there during the summer months, as well as by the current, which constantly runs to the westward, along the south coast of Asia Minor. M. de Pagès, a French navigator, who made a voyage from Syria to Marseilles, took this course, and has given the reasons why he did so. He informs us, that after making Cyprus, "The winds from the west, and consequently contrary, which prevail in these places during the summer, forced us to run to the north. We made for the coast of Caramania (Cilicia) in order to meet the northerly winds, which we found accordingly."...Favoured, as they probably were, by the land wind and currents, they arrive without any recorded incident at Myra of Lycia, then a flourishing seaport, now a desolate waste. The stupendous magnitude of its theatre attests the extent of its former population; the splendour of its tombs, its wealth. But it is not my intention to describe the ancient or modern state of the places visited, farther than as they illustrate the events of the voyage. (The Voyage and Shipwreck of St Paul ) Acts 27:6 There the centurion found an Alexandrian ship sailing for Italy, and he put us aboard it. NET Acts 27:6 There the centurion found a ship from Alexandria sailing for Italy, and he put us aboard it. GNT Acts 27:6 κἀκεῖ εὑρὼν ὁ ἑκατοντάρχης πλοῖον Ἀλεξανδρῖνον πλέον εἰς τὴν Ἰταλίαν ἐνεβίβασεν ἡμᾶς εἰς αὐτό. NLT Acts 27:6 There the commanding officer found an Egyptian ship from Alexandria that was bound for Italy, and he put us on board. KJV Acts 27:6 And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein. ESV Acts 27:6 There the centurion found a ship of Alexandria sailing for Italy and put us on board. CSB Acts 27:6 There the centurion found an Alexandrian ship sailing for Italy and put us on board. NIV Acts 27:6 There the centurion found an Alexandrian ship sailing for Italy and put us on board. NKJ Acts 27:6 There the centurion found an Alexandrian ship sailing to Italy, and he put us on board. NRS Acts 27:6 There the centurion found an Alexandrian ship bound for Italy and put us on board. YLT Acts 27:6 and there the centurion having found a ship of Alexandria, sailing to Italy, did put us into it, NAB Acts 27:6 There the centurion found an Alexandrian ship that was sailing to Italy and put us on board. NJB Acts 27:6 There the centurion found an Alexandrian ship leaving for Italy and put us aboard. GWN Acts 27:6 In Myra the officer found a ship from Alexandria that was on its way to Italy and put us on it. BBE Acts 27:6 And there the captain came across a ship of Alexandria, sailing for Italy, and put us in it. the centurion: Ac 27:1 Alexandrian ship: Ac 6:9 18:24 28:11 Video - Paul Sails for Rome Acts 27 Resources - Multiple Sermons and Commentaries PAUL TRANSFERRED TO AN ALEXANDRIAN SHIP There the centurion found an Alexandrian ship sailing (pleo) for Italy - An Alexandrian ship was one from Egypt that was going toward Rome, for Egypt was the granary of Italy. This is undoubtedly what Julius had hoped he would find as he sailed along the coastal areas. Robertson thinks this grain ship from Egypt was "out of its (normal) course because of the wind," adding that "such grain ships usually carried passengers." In this case Julius commandeered the ship for his use. And he put us aboard it - The verb embibazo is used only here and means to put in someone into something, to cause someone to go into, in this case a boat and so to cause to go aboard, to cause to embark, or cause to put aboard ship. NET Note on Alexandrian ship - 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). (Acts 27 Notes) Gaertner adds that "This vessel, known as the “merchantman,” had become one of the most convenient means of travel in the Roman world, used frequently even by imperial officials. (The College Press NIV Commentary – Acts) Nicolle E. Hirschfeld says "The dimensions of the Alexandrian grain ships were comparable to those of the USS Constitution (picture - 200' x 43') and Nelson's Victory." (Ship of St Paul: Historical Background) (See description of the "Isis" a first century ship). The very fact that this ship presumably had wheat bound for Rome as well as room for 276 souls indicates that the preceding dimensions would be quite reasonable. This was no little dingy! Kent Hughes describes the Alexandrian ship noting that in "Asia Minor, the centurion transferred Paul and the other prisoners onto a large Egyptian grain ship. The typical grain freighter was 140 feet long and thirty-six feet wide and bore a thirty-three-foot draught. It was a sturdy ship, but in high seas it had definite disadvantages. It had no rudder like a modern ship but was steered by two great paddles extending from the stern. It had only one mast on which was a great square sail. Chief among its drawbacks was that it could not sail into the wind. (Preaching the Word – see Acts - The Church Afire) Marshall - There was an important trade route from Egypt to Italy bringing corn for the vast population of Rome. Since ancient ships were not well designed for sailing against the wind, it would be natural for ships from Alexandria to sail more or less due north to Myra and then take advantage of the coast of Asia Minor for the next stage of the journey. The corn trade was in the hands of private owners who received special consideration from the Roman government in view of the importance of this lifeline for Rome. The centurion in charge of Paul had no doubt intended all along to make use of such a ship for the journey to Rome. (See Acts: An Introduction and Commentary) James Smith - The voyage has hitherto been prosperous, and the object which the party had in view in proceeding to ‘the places in Asia’ is attained. At the first of them which lay in their way, the centurion found a ship of Alexandria, loaded, as we afterwards learn, with wheat, bound for Italy, in which he embarked his charge. Egypt was at this time one of the granaries of Rome, and the corn which was sent from thence to Italy was conveyed in ships of very great size. From the dimensions given of one of them by Lucian,2 they appear to have been quite as large as the largest class of merchant ships of modern times. We need not be surprised, therefore, at the number of souls which we afterwards find were embarked in this one, or that another ship of the same class could after the shipwreck convey them to Italy, in addition to her own crew. Some commentators have supposed that Myra lay so much out of the track from Alexandria to Italy that the term Alexandrian must mean the particular ‘build’ of the ship, just as we say Liburnian galleys, and not as marking the port to which she belonged. Now it is quite true that Myra is out of the direct course from Alexandria to Italy, which is by the south of Crete. But with the westerly winds which prevail in those seas, ships, particularly those of the ancients, unprovided with a compass and ill calculated to work to windward, would naturally stand to the north till they made the land of Asia Minor, which is peculiarly favourable for navigation by such vessels, because the coast is bold and safe, and the elevation of the mountains makes it visible at a great distance; it abounds in harbours, and the sinuosities of its shores and the westerly current would enable them, if the wind was at all off the land, to work to windward, at least as far as Cnidus, where these advantages ceased. Myra lies due north from Alexandria,1 and its bay is well calculated to shelter a windbound ship. The Alexandrian ship was not, therefore, out of her course at Myra, even if she had no call to touch there for the purposes of commerce. (The Voyage and Shipwreck of St Paul ) Acts 27:7 When we had sailed slowly for a good many days, and with difficulty had arrived off Cnidus, since the wind did not permit us to go farther, we sailed under the shelter of Crete, off Salmone; NET Acts 27:7 We sailed slowly for many days and arrived with difficulty off Cnidus. Because the wind prevented us from going any farther, we sailed under the lee of Crete off Salmone. GNT Acts 27:7 ἐν ἱκαναῖς δὲ ἡμέραις βραδυπλοοῦντες καὶ μόλις γενόμενοι κατὰ τὴν Κνίδον, μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου ὑπεπλεύσαμεν τὴν Κρήτην κατὰ Σαλμώνην, NLT Acts 27:7 We had several days of slow sailing, and after great difficulty we finally neared Cnidus. But the wind was against us, so we sailed across to Crete and along the sheltered coast of the island, past the cape of Salmone. KJV Acts 27:7 And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; ESV Acts 27:7 We sailed slowly for a number of days and arrived with difficulty off Cnidus, and as the wind did not allow us to go farther, we sailed under the lee of Crete off Salmone. CSB Acts 27:7 Sailing slowly for many days, we came with difficulty as far as Cnidus. Since the wind did not allow us to approach it, we sailed along the south side of Crete off Salmone. NIV Acts 27:7 We made slow headway for many days and had difficulty arriving off Cnidus. When the wind did not allow us to hold our course, we sailed to the lee of Crete, opposite Salmone. NKJ Acts 27:7 When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of Crete off Salmone. NRS Acts 27:7 We sailed slowly for a number of days and arrived with difficulty off Cnidus, and as the wind was against us, we sailed under the lee of Crete off Salmone. YLT Acts 27:7 and having sailed slowly many days, and with difficulty coming over-against Cnidus, the wind not suffering us, we sailed under Crete, over-against Salmone, NAB Acts 27:7 For many days we made little headway, arriving at Cnidus only with difficulty, and because the wind would not permit us to continue our course we sailed for the sheltered side of Crete off Salmone. NJB Acts 27:7 For some days we made little headway, and we had difficulty in making Cnidus. The wind would not allow us to touch there, so we sailed under the lee of Crete off Cape Salmone GWN Acts 27:7 We were sailing slowly for a number of days. Our difficulties began along the coast of the city of Cnidus because the wind would not let us go further. So at Cape Salmone, we started to sail for the south side of the island of Crete. BBE Acts 27:7 And when we had gone on slowly for a long time, and had had hard work getting across to Cnidus, for the wind was against us, we went under cover of Crete, in the direction of Salmone; we sailed: Ac 27:12,13,21 2:11 Titus 1:5,12 under: Ac 27:4 Video - Paul Sails for Rome Acts 27 Resources - Multiple Sermons and Commentaries CNIDUS>SALOME JOURNEY FROM MYRA AROUND CRETE When we had sailed slowly for a good many days - Sailed slowly (braduploeo - only here in NT) is in the present tense indicating they were continually sailing slowly which in turn indicates they were facing a persistent wind, the prevailing winds being from the west and northwest. And with difficulty had arrived off Cnidus, since the wind did not permit us to go farther - They could not continue westward but headed southwesterly from here. Apparently they did not even put in at the harbor at Cnidus. Notice from the map above that from Cnidus to Crete the ship was more directly exposed to the prevailing westerly winds which made travel difficult. Click small map below for Cnidus. Cnidus - A city of Caria in the Roman province of Asia, past which, according to Acts 27:7, Paul sailed. At the Southwest corner of Asia Minor there projects for 90 miles into the sea a long, narrow peninsula, practically dividing the Aegean from the Mediterranean. It now bears the name of Cape Crio. Ships sailing along the southern coast of Asia Minor here turn northward as they round the point. Upon the very end of the peninsula, and also upon a small island off its point was the city of Cnidus. The island which in ancient times was connected with the mainland by a causeway is now joined to it by a sandy bar. Thus were formed two harbors, one of which could be closed by a chain. Though Cnidus was in Caria, it held the rank of a free city. There were Jews here as early as the 2nd century B.C. The ruins of Cnidus are the only objects of interest on the long peninsula, and as they may be reached by land only with great difficulty, few travelers have visited them; they may, however, be reached more easily by boat. The nearest modern village is Yazi Keui, 6 miles away. The ruins of Cnidus are unusually interesting, for the entire plan of the city may easily be traced. The sea-walls and piers remain. The acropolis was upon the hill in the western portion of the town; upon the terraces below stood the public buildings, among which were two theaters and the odeum still well preserved. The city was especially noted for its shrine of Venus and for the statue of that goddess by Praxiteles. Here in 1875-78 Sir C. Newton discovered the statue of Demeter, now in the British Museum. See also the Aphrodite of Cnidus in the South Kensington Museum, one of the loveliest statues in the world. From here also came the huge Cnidian lion. The vast necropolis West of the ruins contains tombs of every size and shape, and from various ages. CAPE OF SALMONE Red Mark We sailed under the shelter of Crete, off Salmone - Salmone was a promontory (and a cape) of Crete on the northeast tip of the island. With Crete on the right side of ship, they got some protection from the northwesterly winds. Swindoll explains that "Ancient documents from the period mention medium-sized merchant galleys that were 70 feet long, with the largest running 150 feet. Ships rarely sailed in open water far from land; captains usually navigated by sight. In this case, the captain tried to turn north after passing Rhodes, most likely trying to reach Ephesus. From there, he might follow a straight east–west course across the Aegean to Piraeus using islands for navigation. The ship would be portaged across the Isthmus of Corinth via the Diolkos and then across the Ionian Sea to Italy. The fall winds didn’t cooperate with the planned route. Unable to sail north, they made for Crete, hoping to run along the leeward side, then perhaps turn north toward Achaia." (Ibid) Shelter (5284)(hupopleo from hupo = under + pleo = sail) means to sail under the "lee" (see Wikipedia note below) of an island. To sail under the shelter of (for protection from the wind). Hupopleo describes the "effort to protect a ship from stormy winds (by sailing) under the lee or sheltered side of an island, usually the southern side in the Mediterranean Sea (because adverse wind was usually from the north)." (Friberg) BDAG is similar - "sail under the lee of an island, i.e. in such a way that the island protects the ship from the wind." Wikipedia (see diagram) - Windward is the direction upwind from the point of reference, alternatively the direction from which the wind is coming. Leeward (is the direction downwind (or downward) from the point of reference. The leeward region of mountains generally remains dry as compared to the windward. The side of a ship that is towards the leeward is its lee side. If the vessel is heeling under the pressure of the wind, this will be the "lower side". James Smith - IN this ship of Alexandria, in which the centurion and his party embarked, they proceeded on their voyage. Their progress after leaving Myra was extremely slow; for we are told that it was ‘many’ days before they were ‘come over against Cnidus,’ that is before they reached the entrance of the Ægean Sea. As the distance between the two places is not more than 130 geographical miles, which they could easily have accomplished with a fair wind in one day, they must either have met with calms or contrary winds. I infer that the delay was caused by contrary winds, from the expression μόλις, which is translated in our authorised version ‘scarce,’ producing the impression that the ship had scarcely reached Cnidus when the winds became contrary; but which ought to be rendered ‘with difficulty,’ expressing the difficulty which ships experience in contending with adverse winds. The same word occurs in the following verse, where it is translated ‘hardly,’ where there can be no doubt as to its meaning, for the general trending of the south coast of Crete, which they were navigating (παραλεγόμενοι, v. 8), was the same as that of Asia, east and west; and we are now told that the winds were contrary (v. 7). Cicero, in one of his epistles, uses very similar terms to express the effects of contrary winds:— ‘Quum sane adversis ventis usi essemus, tardeque et incommode navigâssemus.’ ‘Having met with contrary winds, and sailed slowly and with difficulty.’ The wind therefore would in common language have been termed north-west. Now, this is precisely the wind which might have been expected in those seas towards the end of summer. We learn from the sailing directions for the Mediterranean, that ‘Throughout the whole of the Mediterranean, but mostly in the eastern half, including the Adriatic and Archipelago, the north-west winds prevail in the summer months;’ which agrees with Aristotle’s account of these winds. According to Pliny, they begin in August, and blow for forty days. With north-west winds the ship could work up from Myra to Cnidus; because until she reached that point she had the advantage of a weather shore, under the lee of which she would have smooth water, and as formerly mentioned, a westerly current; but it would be ‘slowly and with difficulty.’ At Cnidus these advantages ceased; and unless she had put into that harbour, and waited for a fair wind, her only course was to run under the lee of Crete, in the direction of Salmone (κατὰ Σαλμώνην), which is the eastern extremity of that island. After passing this point, the difficulty they experienced in navigating to the westward along the coasts of Asia would recur; but as the south side of Crete is also a weather shore, with north-west winds, they would be able to work up as far as Cape Matala. Here the land trends suddenly to the north, and the advantages of a weather shore cease, and their only recourse was to make for a harbour. Now Fair Havens is the last harbour before arriving at Cape Matala, the farthest point to which an ancient ship could have attained with north-westerly winds. The delays experienced by navigators proceeding westward in this part of the Mediterranean during the summer months, are of such constant occurrence that I have scarcely found an instance in which they have not been encountered.(The Voyage and Shipwreck of St Paul ) Acts 27:8 and with difficulty sailing past it we came to a place called Fair Havens, near which was the city of Lasea NET Acts 27:8 With difficulty we sailed along the coast of Crete and came to a place called Fair Havens that was near the town of Lasea. GNT Acts 27:8 μόλις τε παραλεγόμενοι αὐτὴν ἤλθομεν εἰς τόπον τινὰ καλούμενον Καλοὺς Λιμένας ᾧ ἐγγὺς πόλις ἦν Λασαία. NLT Acts 27:8 We struggled along the coast with great difficulty and finally arrived at Fair Havens, near the town of Lasea. KJV Acts 27:8 And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city of Lasea. ESV Acts 27:8 Coasting along it with difficulty, we came to a place called Fair Havens, near which was the city of Lasea. CSB Acts 27:8 With yet more difficulty we sailed along the coast and came to a place called Fair Havens near the city of Lasea. NIV Acts 27:8 We moved along the coast with difficulty and came to a place called Fair Havens, near the town of Lasea. NKJ Acts 27:8 Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea. NRS Acts 27:8 Sailing past it with difficulty, we came to a place called Fair Havens, near the city of Lasea. YLT Acts 27:8 and hardly passing it, we came to a certain place called 'Fair Havens,' nigh to which was the city of Lasaea. NAB Acts 27:8 We sailed past it with difficulty and reached a place called Fair Havens, near which was the city of Lasea. NJB Acts 27:8 and struggled along the coast until we came to a place called Fair Havens, near the town of Lasea. GWN Acts 27:8 We had difficulty sailing along the shore of Crete. We finally came to a port called Fair Harbors. The port was near the city of Lasea. BBE Acts 27:8 And sailing down the side of it, as well as we were able, we came to a certain place named Fair Havens, near which was the town of Lasea. Video - Paul Sails for Rome Acts 27 Resources - Multiple Sermons and Commentaries ARRIVAL AT FAIR HAVENS SAILING ON TO FAIR HAVENS And with difficulty sailing past it - "We struggled along the coast with great difficulty." They were "coasting along" (ESV) the "Cape of Salome" on the northeast side of Crete but even once past Salome it was not easy navigation (presumably the difficulty was due to the effect of northwesterly winds). Sailing past (3881)(paralegomai from para = near + lego = meaning to lie, choose, pick out) literally means to lie near (or with someone). It was a technical nautical term that described laying one's course near, sailing nearby or sailing along a coastline. It does not appear in the Septuagint. The only other use is Acts 27:13. Robertson adds that "Diodorus Siculus uses paralegomai in precisely this sense of coasting along." Difficulty (3433)(molis from molos = toil, labor pains, drudgery, hardship) means scarcely (barely able), hardly (pertains to being hard to accomplish). Molis means barely able to be done and pictures a struggle to attain something worthwhile only after great effort. Luke uses this adverb three times in this portion of the voyage to describe their difficult circumstances (Acts 27:7, 8, 16). The adverb molis is descriptive of the “toil” (so to speak) of the sailing vessel laboring against the winds. Gaertner notes that "The best calculations indicate that the year in which this journey occurred was A.D. 59. In this year the Day of Atonement fell on October 5." (Ibid) We came to a place called Fair Havens, near which was the city of Lasea - Click the smaller map below to see the city of Lasea just to the east of Fair Havens. While Robertson says that Fair Havens and Lasea are not mentioned by ancient writers but James Smith writes "the ruins of this city have been discovered by my friend and relative the Rev. George Brown. (Appendix - with map) It lies just east of Fair Havens, and still retains its name." Fair Havens - a harbor on the island of Crete in the Mediterranean, is still identified by that name in the modern Greek language. A roadstead on the South coast of Crete, about 5 miles East of Cape Matala, the most southerly point of the island. The harbor is formed by a bay, open to the East, and sheltered on the Southwest by two small islands. Here Paul waited for a considerable time (Acts 27:9); but while it afforded good anchorage and a shelter from North and Northwest winds, "the haven was not commodious to winter in" (Acts 27:8, 12). Fair Havens is an open bay, a poor harbor in bad weather. Robertson adds "This harbour is named Kalus Limeonas, a small bay two miles east of Cape Matala. It opens to the East and Southeast, but is not fit to winter in. This harbour would protect them for a time from the winds." James Smith - After working up along the southern coast of Crete, they reached Fair Havens, which we have seen is the farthest point which an ancient ship, navigating under the lee of Crete, could reach with north-west winds. (The Voyage and Shipwreck of St Paul ) Jack Andrews - Even though we are heading where the Lord has told us to go we can expect difficult days and dark nights! We can expect stormy blasts and unexpected detours! Our ships can be turned by the winds of life. We need to remember the promise of God—He doesn’t always tell us how we will get there, but only that we will get there! Remember that we can be in the center of God’s will, as Paul was, and still find ourselves in storms, troubles, and trials. Let us be resolved to sail on with Jesus! To continue to be faithful to Him in spite of the persecution and pain! In dark days and difficult nights let us look to Jesus the Author and Finisher of our Faith! The Lord is calling for our complete surrender—He’s calling for us to be faithful to Him no matter what! Would you stay true to Him no matter what the world is saying? The Lord is calling for our surrender—our service— our songs of praise even in the dark days! (The Jack Andrews Expository Studies: Understanding Acts) Acts 27:9 When considerable time had passed and the voyage was now dangerous, since even the fast was already over, Paul began to admonish them, NET Acts 27:9 Since considerable time had passed and the voyage was now dangerous because the fast was already over, Paul advised them, GNT Acts 27:9 Ἱκανοῦ δὲ χρόνου διαγενομένου καὶ ὄντος ἤδη ἐπισφαλοῦς τοῦ πλοὸς διὰ τὸ καὶ τὴν νηστείαν ἤδη παρεληλυθέναι παρῄνει ὁ Παῦλος NLT Acts 27:9 We had lost a lot of time. The weather was becoming dangerous for sea travel because it was so late in the fall, and Paul spoke to the ship's officers about it. KJV Acts 27:9 Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, ESV Acts 27:9 Since much time had passed, and the voyage was now dangerous because even the Fast was already over, Paul advised them, CSB Acts 27:9 By now much time had passed, and the voyage was already dangerous. Since the Fast was already over, Paul gave his advice NIV Acts 27:9 Much time had been lost, and sailing had already become dangerous because by now it was after the Fast. So Paul warned them, NKJ Acts 27:9 Now when much time had been spent, and sailing was now dangerous because the Fast was already over, Paul advised them, NRS Acts 27:9 Since much time had been lost and sailing was now dangerous, because even the Fast had already gone by, Paul advised them, YLT Acts 27:9 And much time being spent, and the sailing being now dangerous -- because of the fast also being already past -- Paul was admonishing, NAB Acts 27:9 Much time had now passed and sailing had become hazardous because the time of the fast had already gone by, so Paul warned them, NJB Acts 27:9 A great deal of time had been lost, and navigation was already hazardous, since it was now well after the time of the Fast, so Paul gave them this warning, GWN Acts 27:9 We had lost so much time that the day of fasting had already past. Sailing was now dangerous, so Paul advised them, BBE Acts 27:9 And as a long time had gone by, and the journey was now full of danger, because it was late in the year, Paul put the position before them, the fast: Lev 16:29 23:27-29 Nu 29:7 Video - Paul Sails for Rome Acts 27 Resources - Multiple Sermons and Commentaries HOLD FAST WHEN IT'S THE TIME OF THE FAST! The great annual public fast of the great Day of Atonement which occurred in the month Tishri, corresponding to the new moon of October served to indicate the season of the year after which the navigation of the Mediterranean became dangerous and navigators would be well advised to Hold Fast! When considerable (hikanos) time had passed - The NLT has "We had lost a lot of time." And the voyage was now dangerous, since even the Fast was already over - The Greek sentence has the definite article (ten) before "Fast" - the point is that this was not a reference to just any fast or to fasting in general but a reference to a very specific Fast. Thus the Fast refers to the great Fast on the Day of Atonement (Yom Kippur) which in 59 AD would have been on October 5. Why does Luke give us this detail? The answer is that it was well known among ship captains that sailing was relatively safe up to September 14, but from September 15 to November 11 sailing was dangerous. After November 12 and through the winter months sailing was virtually impossible. Most writers deduce from these facts that the time of this voyage was most likely in mid-October when sailing was more dangerous. Had passed (1230)(diaginomai from dia = through + ginomai = to become, be) is used of time and means literally to be through (i.e., past). In classic Greek diaginomai mean “to go through,” “to pass,” “to go through life,” and “to continue through.” The Greek word for dangerous (episphalous) is used only here and literally means near to falling, ready to fall, prone to fall and describes that which is unsafe, insecure, hazardous, unstable, precarious. Fast (3521)(nesteria from verb nesteuo = to fast) describes fasting, fast, abstinence from eating, generally for want of food. The Pharisees practiced private fastings of the Jews (Mt 17:21;Luke 2:37) which they felt earned great merit with God, in striking contrast to the fasting of Anna which was an act of worship of her great God. (cf. Luke 18:12; Isa 58:3ff.; Da. 9:3). Robertson comments that "We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Acts 27:7) besides the long delay here in this harbour of Fair Havens." Paul began to admonish them - Admonish is in the imperfect tense indicating Paul advised them again and again with strong emotion. Paul began to admonish them and kept admonishing them. This was more than mere advice, but an earnest desire to persuade the men in charge to heed the truthfulness of his observations. Beloved, here is Paul, a prisoner, boldly offering advice to his superiors and not only offering advice but doing so over and over! Paul is a man led by the Spirit (Gal 5:18). And Robertson adds "Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. Admonish (3867)(paraineo from para = to the point of + aineo = to praise) means to advise strongly, "indicate strongly to someone what he or she should plan to do." (L-N). The idea is to give urgent advice. Only here and Acts 27:22. Gilbrant - This verb can be found in classical Greek from the Fifth Century B.C. and means “exhort, recommend,” or “advise” (Liddell-Scott). It can be found only in the apocryphal books of the Septuagint, without a Hebrew equivalent. In 2 Maccabees 7:25,26 it is used of someone who “exhorts . . . with many words,” in the sense of advising. In 3 Maccabees 5:17 it is used with the sense of “strongly suggesting.” (Complete Biblical Library) Acts 27:9-25 I Expect Jesus By Richard De Haan I believe God that it will be just as it was told me. —Acts 27:25 A Sunday school teacher gave every boy in his class a New Testament and encouraged each of them to write his own name inside the front cover. Several weeks later, after repeatedly inviting the boys to receive Christ as their Savior, he asked those who had done so to write these words under his name: “I accept Jesus.” One boy scribbled instead, “I expect Jesus.” When the teacher talked to him, he realized that the boy knew what he had written after all. He had not only trusted the Lord for salvation but expected Him to be with him at all times and to do all He had promised. That boy’s statement presents a simple yet profound commentary on the true meaning of faith. O for a faith that will not shrink Though pressed by many a foe, That will not tremble on the brink Of any earthly woe. —Bathurst Attempt great things for God; expect great things from God. "Behold, God is my salvation, I will trust and not be afraid" (Isaiah 12:2). An old seaman said, "In fierce storms we can do but one thing. There is only one way [to survive]; we must put the ship in a certain position and keep her there." Commenting on this idea, Richard Fuller wrote, "This, Christian, is what you must do. Sometimes, like Paul, you can see neither sun nor stars, and no small tempest lies on you. Reason cannot help you. Past experiences give you no light. Only a single course is left. You must put your soul in one position and keep it there. You must stay upon the Lord; and, come what may—winds, waves, cross seas, thunder, lightning, frowning rocks, roaring breakers—no matter what, you must lash yourself to the helm and hold fast your confidence in God's faithfulness and His everlasting love in Christ Jesus." In the storms of life, we must place our trust in the Lord and cling firmly to the sure promises of His Word. Our confidence in God should be so steadfast that no matter how severe the trial, with Job we can resolutely affirm, "Though He slay me, yet will I trust Him" (Job 13:15). And to those who trust Him, He gives His "perfect peace" (Isa. 26:3). We realize the strength of the Anchor when we feel the stress of the storm. Acts 27:10 and said to them, "Men, I perceive that the voyage will certainly be with damage and great loss, not only of the cargo and the ship, but also of our lives." NET Acts 27:10 "Men, I can see the voyage is going to end in disaster and great loss not only of the cargo and the ship, but also of our lives." GNT Acts 27:10 λέγων αὐτοῖς, Ἄνδρες, θεωρῶ ὅτι μετὰ ὕβρεως καὶ πολλῆς ζημίας οὐ μόνον τοῦ φορτίου καὶ τοῦ πλοίου ἀλλὰ καὶ τῶν ψυχῶν ἡμῶν μέλλειν ἔσεσθαι τὸν πλοῦν. NLT Acts 27:10 "Men," he said, "I believe there is trouble ahead if we go on-- shipwreck, loss of cargo, and danger to our lives as well." KJV Acts 27:10 And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. ESV Acts 27:10 saying, "Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives." CSB Acts 27:10 and told them, "Men, I can see that this voyage is headed toward damage and heavy loss, not only of the cargo and the ship but also of our lives." NIV Acts 27:10 "Men, I can see that our voyage is going to be disastrous and bring great loss to ship and cargo, and to our own lives also." NKJ Acts 27:10 saying, "Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives." NRS Acts 27:10 saying, "Sirs, I can see that the voyage will be with danger and much heavy loss, not only of the cargo and the ship, but also of our lives." YLT Acts 27:10 saying to them, 'Men, I perceive that with hurt, and much damage, not only of the lading and of the ship, but also of our lives -- the voyage is about to be;' NAB Acts 27:10 "Men, I can see that this voyage will result in severe damage and heavy loss not only to the cargo and the ship, but also to our lives." NJB Acts 27:10 'Friends, I can see this voyage will be dangerous and that we will run considerable risk of losing not only the cargo and the ship but also our lives as well.' GWN Acts 27:10 "Men, we're going to face a disaster and heavy losses on this voyage. This disaster will cause damage to the cargo and the ship, and it will affect our lives." BBE Acts 27:10 Saying, Friends, I see that this journey will be one of great damage and loss, not only to the goods and the ship, but to ourselves. Men, I perceive: Ac 27:21-26,31,34 Ge 41:16-25,38,39 2Ki 6:9,10 Ps 25:14 Da 2:30 Am 3:7 that the voyage will certainly be with damage and great loss, Ac 27:20,41-44 1Pe 4:18 Video - Paul Sails for Rome Acts 27 Resources - Multiple Sermons and Commentaries STORMY WEATHER AHEAD! And said to them, "Men, I perceive that the voyage will certainly be with damage and great loss, not only of the cargo and the ship, but also of our lives - Paul's warning was sensible and wise. Paul was not ignorant of the sea for in 2 Cor 11:25 he records "three times I was shipwrecked (NOTE THESE HAVE OCCURRED IN THE PAST AND ACTS 27 WOULD BE THE FOURTH!), a night and a day I have spent in the deep (i.e., he was stranded in the sea that long!)." So Paul realized this would potentially be a very dangerous voyage. He is not necessarily speaking a prophecy but is giving this warning based on his considerable experience with sea travel. Also notice that he says that there would be loss "of our lives," which is somewhat surprising as he knows that Jesus has promised him he would eventually come to Rome. From Acts 27:21+ it appears that Paul addressed these comments to everyone on board. Perceive (2334)(theoreo) is a verb of seeing but figuratively in this passage means to come to an understanding and thus speaks of mental perception, a perception Paul is basing on his previous experience. Jamieson explains Paul's perception was "not by any divine communication, but simply in the exercise of a good judgment aided by some experience. The event justified his decision." Damage and...loss is a tautological (saying same thing with different words). Damage (5196)(hubris) can refer to insult (2 Cor 12:10+), but clearly in this context hubris refers to injury, harm or damage to a person and/or property arising from the "violence" (force) of the sea. is used again in Acts 27:21.

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Robertson notes that the verb tithemi (to place, put) with boule is an ancient idiom meaning to take counsel or give council. Page paraphrases it "We vote for going on the chance that we may be able" To put out to sea from there, if somehow they could reach Phoenix (picture) - This harbor was about 40 miles away or what would usually be a day's journey, but such was not to be the case. Put out to sea (321) see note above on anago A harbor of Crete, facing (blepo - looking) southwest and northwest, and spend the winter there - Notice the detail about the harbor which indicates the direction in which the harbor was oriented, there would be protection from the northwesterly winds. John

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Robertson has a note that comments on the combination of words - Tuphōn = Tuphōs was used for the typhoon, a violent whirlwind (turbo) or squall. This word gives the character of the wind. The Eurakulōn (reading of Aleph A B against the Textus Receptus Eurokludōn) has not been found elsewhere. Blass calls it a hybrid word compounded of the Greek euros (east wind) and the Latin aquilo (northeast). It is made like euronotos (southeast). The Vulgate has euroaquilo. It is thus the east north east wind. Page considers Euroclydon to be a corruption of Euraquilo. Here the name gives the direction of the wind. Souter has this note - EURAQUILO ( Acts 27:14 RV). There is some doubt as to the reading. The Greek MSS which are esteemed to be the best read Euraklyon ; so do the Bohairic Version, which was made in Egypt in the 6th or 7th cent. from a MS very like these, and the Sahidic Version made in the 3rd cent.; the Vulgate Latin revision, made towards the close of the 4th cent., reads Euroaquilo , which points to a Greek original reading Euroakylon . Our later authorities, along with the Pesh. and Hark. Syriac, read Euroclydon (so AV [Note: Authorized Version.] ). No doubt Eur(o). akylon is the correct name, and the other is an attempt to get a form capable of derivation. The word is, then, a sailor’s word, and expresses an E.N.E. wind, by compounding two words, a Greek word ( euros ) meaning E. wind, and a Latin word ( aquilo ) meaning N.E. wind. This is exactly the kind of wind which frequently arises in Cretan waters at the present day, swooping down from the mountains in strong gusts and squalls. The euraquilo which drove St. Paul’s ship before it was the cause of the shipwreck. (Hastings Bible Dictionary) Hastings NT Dictionary has this entry on EURAQUILO - This word is found nowhere in ancient literature except in Acts 27:14. It is the name given to the tempestuous wind (ἅνεμος τυφωνικός, vorticosus, ‘whirling’) which, suddenly beating down from the central mountains of Crete, caught St. Paul’s ship in its passage from Pair Havens to Phœnice, drove it to the island of Cauda, and finally wrecked it on the coast of Malta. The word is a hybrid, made up of Eurus (εὗρος), the cast wind-an ordinary meaning in the Latin poets, though εὖρος properly meant the south-east-and Aquilo, the north-east wind, so that it denotes the east-north-east wind. ‘Euro-auster’ (═ εὐρόνοτος) is an analogous compound. Euraquilo corresponded to the Greek καικίας, for which the Latins had no specific name: ‘Quem ab oriente solstitiali excitatum Graeci καικιάν vocant, apud nos sine nomine est’ (Seneca, Nat. Quaest. v. 16). St. Luke avoids the correct Greek term, characteristically preferring the vivid language which he had doubtless heard the mariners themselves use. His addition ὁ καλούμενος perhaps indicates that he knew the word to be confined to nautical slang. It was doubtless coined by the sailors and traders of the Levant, whose successors at the present day still call the dreaded wind the ‘Gregalia’-the final form of the corruption of ‘Euraquilo,’ just as ‘Egripou’ is of ‘Euripus.’ εὐροκλύδων (TR [Note: Textus Receptus, Received Text.] ; ‘Euroclydon,’ Authorized Version ) is one of a great number of textual variants. It appears in two 9th cent. uncials, H and L, and the majority of the cursives. The oldest authorities, א AB, have εὐροκύλων; in the Codices Bezae and Ephraemi the account of the voyage is wanting. A reviser of the Vaticanus has inserted γ over Α and Δ after Κ, and has altered ΔΩΝinto ΔΩΝ, but in so doing he has left the right foot of the Δ visible beyond the corner of his own Δ. Literature.-J. Smith, Voyage and Shipwreck of St. Paul, 1880, p. 119f.; E. Renan. St. Paul, 1869, p. 551; Conybeare and Howson, St. Paul, 1877, ii. 402. Related Resource: International Standard Bible Encyclopedia Euraquilo Acts 27:15 and when the ship was caught in it and could not face the wind, we gave way to it and let ourselves be driven along. NET Acts 27:15 When the ship was caught in it and could not head into the wind, we gave way to it and were driven along. GNT Acts 27:15 συναρπασθέντος δὲ τοῦ πλοίου καὶ μὴ δυναμένου ἀντοφθαλμεῖν τῷ ἀνέμῳ ἐπιδόντες ἐφερόμεθα. NLT Acts 27:15 They couldn't turn the ship into the wind, so they gave up and let it run before the gale. KJV Acts 27:15 And when the ship was caught, and could not bear up into the wind, we let her drive. ESV Acts 27:15 And when the ship was caught and could not face the wind, we gave way to it and were driven along. CSB Acts 27:15 Since the ship was caught and was unable to head into the wind, we gave way to it and were driven along. NIV Acts 27:15 The ship was caught by the storm and could not head into the wind; so we gave way to it and were driven along. NKJ Acts 27:15 So when the ship was caught, and could not head into the wind, we let her drive. NRS Acts 27:15 Since the ship was caught and could not be turned head-on into the wind, we gave way to it and were driven. YLT Acts 27:15 and the ship being caught, and not being able to bear up against the wind, having given her up, we were borne on, NAB Acts 27:15 Since the ship was caught up in it and could not head into the wind we gave way and let ourselves be driven. NJB Acts 27:15 The ship was caught and could not keep head to wind, so we had to give way to the wind and let ourselves be driven. GWN Acts 27:15 The wind carried the ship away, and we couldn't sail against the wind. We couldn't do anything, so we were carried along by the wind. BBE Acts 27:15 And when the ship got into the grip of it, and was not able to make headway into the wind, we gave way, and went before it. we gave way to it : Ac 27:27 Jas 3:4 Video - The Storm Acts 27 Resources - Multiple Sermons and Commentaries EXAMPLE OF SHIP'S "EYE" UNABLE TO LOOK THE STORM IN THE EYE! And when the ship was caught in it and could not face the wind, - The strong wind immediately blew the ship off course. Ancient vessels were incapable of heading into such strong winds as occurred with Euraquilo. The bow of the ship could not continue heading straight against the force of waves and winds. The upshot is that the sailors quickly realized that attempting to sail to Phoenix was a lost cause. Watch a short video on what it is like to get caught in a violent storm at sea. Caught (4884)(sunarpazo from sun = with ~ intensifies meaning + harpazo = to seize, rapture) means to seize (suddenly and violently), to grasp with great violence. Stronger than harpazo by itself! Of a mob seizing Stephen to drag him away (Acts 6.12+, Gaius and Aristarchus dragged in Acts 19:29+); of demon activity seize (Lk 8.29+). In the present passage in the passive voice describes the being "seized" by the storm and forced off course. Keener - With a favorable wind in their mainsail, these ships could cover about fifty nautical miles in daylight, or ninety miles in twenty-four hours; but they had little resistance to a powerful wind going in a direction they wished to avoid. (Ibid) Face (503)(antophthalmeo from anti = against + ophthalmos = eye) means to look directly at, to direct the eye against another who is looking and thus to look the person in the face. To face straight ahead. In this solitary NT use it describes the ship "looking" the storm in the face so to speak. Zodhiates explains "On the prow of the ancient ships was placed a round piece of wood, sometimes called ophthalmós, the eye of the ship, because it was fixed in its foredeck." (Ibid) BDAB gives a secular example of "look the truth in the face honestly or defiantly." Robertson notes that face the wind is a very descriptive phrase meaning literally "looking in the eye, or eye to eye (anti, facing and opthalmos, eye). Eyes were painted on the prows of vessels. The ship could not face the wind enough to get to Phoenix. Modern sailors talk of sailing into the eye of the wind. We were not able to look the wind in the eye." We gave way to it and let ourselves be driven along - Notice the "we" which suggest that Dr Luke may have been helping, although it could simply be the way Luke as a spectator was identifying himself with the action. Most writers interpret the phrase gave way as the sailors shortening the sail (or bringing down the topsail and its rigging to make the ship more stable) because they were now at the mercy of the wind and the waves. Ultimately of course they were at the mercy of God Who controls the winds and the waves. THOUGHT - When we are in the storms of life (which like the Euraquilo are often sudden and able to throw us "off course") and everything seems to be out of control, we need to remember that our Omnipotent God is still in complete control. See The Providence of God and GOD IS IN CONTROL. Play Twila Paris' great song God is in Control (because He is!) We gave way (were "handed over")(1929)(epididomi from epi = upon + didomi = to give) means to give forth as from oneself upon or to another, to transfer, to hand over, to deliver over as to put into another's hands, in this context, into the "hands" of the storm so to speak! Driven along is in the imperfect tense picturing the waves and wind pounding and pushing the vessel again and again. A vivid scene! As Furneaux comments "The suddenness of the hurricane gave no time to furl the great mainsail." So the only choice was to be borne along by the gale! There is a modern idiom "go with the flow" which is literally true in this context!

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Robertson adds "This to lighten the ship by throwing overboard the cargo (ED: SO THE SHIP WOULD RIDE HIGHER AND THEY WOULD TAKE ON LESS WATER). The grain in the ship would shift and make it list and so added to the danger." Jack Andrews - Paul had warned them that this voyage would result in a loss of supplies—and it did! Their lives were in danger—grave danger and they were doing all they could to save themselves. When our lives are in danger possessions are not as important as we once thought they were. Matthew

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Robertson on tackle - The furniture of the ship that could be spared. It was becoming desperate.

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Robertson - Despair was beginning to settle like a fog on all their hopes. Was gradually abandoned (4014)(periaireo from perí = all around, suggests completeness, encompassing + hairéo = in sense of take, seize, grasp) means to take away from around something (picture it binding and constricting one's movement) and so to remove that which envelops, to totally remove. Used of the veil "taken away" when a person turns to the Lord. (2 Cor 3:16). It is somewhat ironic that in secular Greek periaireo was a nautical term meaning to cast lose by taking up the anchors from both sides of the ship in preparation for departing. In a sense the passengers were casting lose their anchor of hope! THOUGHT - When do we abandon hope? When we do not know where we are but do have the terrible knowledge that we may not get out alive. And such is the condition of many people today, disoriented in emotional, relational, social or physical storms. (Larkin) As America slips slowly into the dark night of a moral abyss, believers need to flee "for refuge laying hold of the hope (sure hope) set before us." (Heb 6:18+) Why? Because "this hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil, where Jesus has entered as a forerunner for us (INTO HEAVEN ITSELF OUR TRUE HOME - Php 3:20-21+), having become a High Priest forever according to the order of Melchizedek." (Heb 6:19-20+). Herschel Ford said, “There are some people who will say, ‘I have given up all hope of being saved. I have gone on too long—I have sinned too deeply, it is too late, there is no hope for me.’ Oh, it is never too late! As long as the lamp holds out to bum, the vilest sinner may return.” Acts 27:21 When they had gone a long time without food, then Paul stood up in their midst and said, "Men, you ought to have followed my advice and not to have set sail from Crete and incurred this damage and loss. NET Acts 27:21 Since many of them had no desire to eat, Paul stood up among them and said, "Men, you should have listened to me and not put out to sea from Crete, thus avoiding this damage and loss. GNT Acts 27:21 Πολλῆς τε ἀσιτίας ὑπαρχούσης τότε σταθεὶς ὁ Παῦλος ἐν μέσῳ αὐτῶν εἶπεν, Ἔδει μέν, ὦ ἄνδρες, πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης κερδῆσαί τε τὴν ὕβριν ταύτην καὶ τὴν ζημίαν. NLT Acts 27:21 No one had eaten for a long time. Finally, Paul called the crew together and said, "Men, you should have listened to me in the first place and not left Crete. You would have avoided all this damage and loss. KJV Acts 27:21 But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. ESV Acts 27:21 Since they had been without food for a long time, Paul stood up among them and said, "Men, you should have listened to me and not have set sail from Crete and incurred this injury and loss. CSB Acts 27:21 Since many were going without food, Paul stood up among them and said, "You men should have followed my advice not to sail from Crete and sustain this damage and loss. NIV Acts 27:21 After the men had gone a long time without food, Paul stood up before them and said: "Men, you should have taken my advice not to sail from Crete; then you would have spared yourselves this damage and loss. NKJ Acts 27:21 But after long abstinence from food, then Paul stood in the midst of them and said, "Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss. NRS Acts 27:21 Since they had been without food for a long time, Paul then stood up among them and said, "Men, you should have listened to me and not have set sail from Crete and thereby avoided this damage and loss. YLT Acts 27:21 And there having been long fasting, then Paul having stood in the midst of them, said, 'It behoved you, indeed, O men -- having hearkened to me -- not to set sail from Crete, and to save this hurt and damage; NAB Acts 27:21 When many would no longer eat, Paul stood among them and said, "Men, you should have taken my advice and not have set sail from Crete and you would have avoided this disastrous loss. NJB Acts 27:21 Then, when they had been without food for a long time, Paul stood up among the men. 'Friends,' he said, 'you should have listened to me and not put out from Crete. You would have spared yourselves all this damage and loss. GWN Acts 27:21 Since hardly anyone wanted to eat, Paul stood among them and said, "Men, you should have followed my advice not to sail from Crete. You would have avoided this disaster and loss. BBE Acts 27:21 And when they had been without food for a long time, Paul got up among them and said, Friends, it would have been better if you had given attention to me and not gone sailing out from Crete, to undergo this damage and loss. When they had gone: Ac 27:33-35 Ps 107:5,6 Men, you ought to have followed my advice: Ac 27:9,10 Ge 42:22 not to have set sail from Crete: Ac 27:13 Video - The Storm Acts 27 Resources - Multiple Sermons and Commentaries CHARACTER OF A MAN IN CRISIS Warren Wierse said that "A crisis does not make a person; a crisis shows what a person is made of, and it tends to bring true leadership to the fore."

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Robertson - They had plenty of grain on board, but no appetite to eat (sea-sickness) and no fires to cook it (Page). "Little heart being left for food" (Randall). Galen and other medical writers use asitia and asitos for want of appetite. Then - Paul's timing is , for the men were becoming discouraged. A good word from the Lord is always a good antidote for discouragement, even for those who do not know Him. Paul stood up in their midst and said - Paul was a Spirit filled man and such a man is ready and willing to speak boldly. One is reminded of Peter just after he had been filled with the Spirit, Luke says "Peter, taking his stand with the eleven, raised his voice and declared to them (the multitude present at Pentecost)." (Acts 2:14+) Knowling on stood up (statheis) - As in Acts 1:15+; Acts 2:14+; Acts 17:22+. Pictorial word that sets forth the vividness and solemnity of the scene. Matthew

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Robertson explains "A person is said in Greek 'to gain a loss' when, being in danger of incurring it, he by his conduct saves himself from doing so." This is probably Paul's idea here." Damage (5196) see note above on hubris Loss (2209) see note above on zemia H A

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Robertson says "God had spoken. That was enough." Kenneth Gangel comments that "Doubtless many gods had received repeated appeals during that two weeks; in a situation like this, the most calloused pagan can all of a sudden find words addressed to some kind of deity who might intervene in a time of obvious disaster. Only one God answered! The angelic messenger was quite precise—they would not only be saved, but the ship would run aground on some island." (Holman New Testament Commentary – Acts) Therefore, keep up your courage, men - Paul commands them to cheer up, literally to be cheerful. The present imperative calls for this to be their continual internal attitude despite the external circumstances. Take heart in spite of ostensibly disheartening circumstances. Note that Paul was in the storm like everyone else and yet he did not do the natural thing (look out for self), but the supernatural thing in pointing them to the faithful promise of God. Think about this for a moment -- it did turn out exactly as Paul had been promised by God. What might this truth about God convey to these pagans as they heard (as I am certain they did) about God's promise of a greater rescue by grabbing hold by faith of the hand of our Rescuing Redeemer? I am convinced we will see a number of these 276 (we know 3 for sure) in Heaven! And won't they have an amazing testimony of how God led them step by step to faith in Christ! We need to tell others about the power of God help not only in temporal storms but tell of His power to save them from their sins through faith in the Lord Jesus Christ. THOUGHT - A humorist wrote, “When I was feeling down, someone told me, ‘Cheer up, things could get worse.’ So I cheered up—and they did!” A superficial “cheer up” seldom helps people in distress. They long for reassuring news that life will soon change for the better. Paul's cheer up was not superficial but was substantial. Why? Because it was based on the Word of Truth. God may our "cheer ups" of others be of similar ilk, in Jesus' Name. Amen Paul's words to the passengers remind us of his words to all believers Therefore (b/c 1 Co 15:57), my beloved brethren, be (present imperative = only possible as we jettison self-reliance and learn to wholly rely on the Holy Spirit! See Need for Spirit to obey NT commands) steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord (Note the qualifier, not "our works" but only those that are IN the Lord, initiated and empowered by His Spirit and for His glory not ours!). (1 Cor 15:58+) What is even more intriguing is that a number of commentaries feel that some of the men on board may have been condemned prisoners headed for a deadly date with a lion as gladiators in the arena. Their need was even more desperate. Paul's testimony also will minimize the chance that some of the pagans would begin to give thanks to their dead, dumb idols for seeing them through the storm. Paul's declaration in this verse is the the Living God is the (only) One Who would bring them safely through this temporal storm which is a pale foretaste of the eternal storm for all not safe in the Ark of Jesus. Take a moment and listen to Rich Mullins' great song My Deliverer. God would soon turn disaster into deliverance and despair into hope. Keep up your courage (2114)(euthumeo from eu = good, well + thumos = temperament, mindset) means cheer up, be of good cheer, be encouraged, keep up one's courage. Only 3x in the NT - Acts 27:22; Acts 27:25; Jas. 5:13 "Is anyone cheerful?" The related adjective euthumos (of good cheer) is found only in Acts 27:36.

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Robertson notes fathom is orguia derived from "oregō, to stretch, means the distance from one outstretched middle finger tip to the other likewise out-stretched." NET Note adds that "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)." (Acts 27 Notes) Wikipedia - Depth sounding refers to the act of measuring depth. It is often referred to simply as sounding. Took soundings (only NT use)(1001)(bolizo from bolis = javelin, dart) means to drop a plummet, by dropping a rope with a lead with attached to assess the depth. One source says that the ""lead had a hollow on the underside which, filled with tallow or grease, brought up samples of the bottom" (Casson) "Bolizō combines the idea of throwing something and an object that is thrown and refers to the primitive method in navigation of using a weighted line to measure depth." (Gilbrant) BDAG adds "to use a weighted line to determine depth, take soundings, heave the lead (the sounding would be taken with a bolis ("missile") an implement shaped like a missile and probably made of lead." And a little farther on - Literally, "standing apart a little" describing the ship going a short distance farther. They took another sounding and found it to be fifteen fathoms - Now the depth was about 93 feet. MacArthur suggests "they were only about three miles from the entrance of what is known today (for obvious reasons) as St. Paul's Bay. Remarkably, in the Providence of God, the storm had driven them across the Mediterranean to a small dot of land in the middle of the sea." (Ibid) F. F. Bruce (NICNT-Acts) relates nineteenth-century British yachtsman James Smith's findings on his study of the voyage in his book The Voyage and Shipwreck of St. Paul... Smith relates how he made careful enquiries of experienced Mediterranean navigators in order to ascertain the mean rate of drift of a ship of this kind laid-to in such a gale. The conclusion which he reached was a mean drift of about thirty-six miles in twenty-four hours. The soundings recorded in Acts 27:28 indicate that the ship was passing Koura, a point on the east coast of Malta, on her way into St. Paul's Bay. "But the distance from Clauda to the point of Koura... is 476.6 miles, which, at the rate as deduced from the information... , would take exactly thirteen days, one hour, and twenty-one minutes." And not only so: "The coincidence of the actual bearing of St. Paul's Bay from Clauda, and the direction in which a ship must have driven in order to avoid the Syrtis, is if possible still more striking than that of the time actually consumed, and the calculated time." Then, after carefully reckoning the direction of the ship's course from the direction of the wind, from the angle of the ship's head with the wind, and from the lee-way, he goes on: "Hence according to these calculations, a ship starting late in the evening from Clauda would, by midnight on the 14th [day], be less than three miles from the entrance of St. Paul's Bay. I admit that a coincidence so very close as this, is to a certain extent accidental, but it is an accident which could not have happened had there been any inaccuracy on the part of the author of the narrative with regard to the numerous incidents upon which the calculations are founded, or had the ship been wrecked anywhere but at Malta, for there is no other place agreeing, either in name or description, within the limits to which we are tied down by calculations founded upon the narrative." (See page 124 in Smith's book) Related Resources: James Smith's full account of the "The Shipwreck" in Chapter 4 (includes some sketches) of The Voyage and Shipwreck of St. Paul James Smith's Chapter V - Melita (Malta) to Italy Jack Andrews applies this passage - God often gives us signs of approaching danger when we get out of the will of God— He sends messengers, we hear messages, He brings conviction about a decision or direction we are taking, He warns us that we are about to make shipwreck of our lives! It is good to take spiritual “soundings” to check in with daily with the Lord about the direction of our lives! (The Jack Andrews Expository Studies: Understanding Acts) Acts 27:29 Fearing that we might run aground somewhere on the rocks, they cast four anchors from the stern and wished for daybreak. NET Acts 27:29 Because they were afraid that we would run aground on the rocky coast, they threw out four anchors from the stern and wished for day to appear. GNT Acts 27:29 φοβούμενοί τε μή που κατὰ τραχεῖς τόπους ἐκπέσωμεν, ἐκ πρύμνης ῥίψαντες ἀγκύρας τέσσαρας ηὔχοντο ἡμέραν γενέσθαι. NLT Acts 27:29 At this rate they were afraid we would soon be driven against the rocks along the shore, so they threw out four anchors from the back of the ship and prayed for daylight. KJV Acts 27:29 Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. ESV Acts 27:29 And fearing that we might run on the rocks, they let down four anchors from the stern and prayed for day to come. CSB Acts 27:29 Then, fearing we might run aground in some rocky place, they dropped four anchors from the stern and prayed for daylight to come. NIV Acts 27:29 Fearing that we would be dashed against the rocks, they dropped four anchors from the stern and prayed for daylight. NKJ Acts 27:29 Then, fearing lest we should run aground on the rocks, they dropped four anchors from the stern, and prayed for day to come. NRS Acts 27:29 Fearing that we might run on the rocks, they let down four anchors from the stern and prayed for day to come. YLT Acts 27:29 and fearing lest on rough places we may fall, out of the stern having cast four anchors, they were wishing day to come. NAB Acts 27:29 Fearing that we would run aground on a rocky coast, they dropped four anchors from the stern and prayed for day to come. NJB Acts 27:29 Then, afraid that we might run aground somewhere on a reef, they dropped four anchors from the stern and prayed for daylight. GWN Acts 27:29 Fearing we might hit rocks, they dropped four anchors from the back of the ship and prayed for morning to come. BBE Acts 27:29 Then, fearing that by chance we might come on to the rocks, they let down four hooks from the back of the ship, and made prayers for the coming of day. Might run aground: Ac 27:17,41 anchors: Ac 27:30,40 Heb 6:19 and wished: De 28:67 Ps 130:6 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries PUT THE "BRAKES" ON BECAUSE OF BREAKERS! When we hit the brakes in a car we come to a screeching halt, and anchors were their attempt to "slam their foot on the brakes" of the ship. Fearing that we might run aground somewhere on the rocks - "Against a rough (rocky) place." The rapid decrease in depth from the soundings combined undoubtedly with the sound of breaking waves was a cause of alarm stimulating the sailors to take action. Rocks (5138)(trachus) means rough, uneven and refers to rocks or reefs. BDAB - "of a mountain (Herodian 6, 5, 5) 1. Of stones (Hom. et al.)." This is the only NT use of trachus but there are 4 uses in the Septuagint - Dt. 21:4; 2 Sa 17:8; Isa. 40:4 ("let the rough ground become a plain,"); Jer. 2:25 (English of Lxx = "Withdraw thy foot from a rough way") Gilbrant on trachus - This word was used in ancient literature to denote severe or crude circumstances, such as warfare or natural forces, rough and rocky places, and figuratively of the actions of crude persons (Liddell-Scott). In the New Testament trachus is used in Luke 3:5+ of the rough ways that will be made smooth by the forerunner of Christ (cf. Isaiah 40:4). It is also used in Acts 27:29 of the jagged rocks upon which the sailors feared their vessel would be broken. (Complete Biblical Library) They cast (rhipto used in Acts 27:19+) four anchors from the stern and wished for daybreak - Ancient sailing vessels had numerous anchors and probably had more than these four. One excavation of an ancient ship discovered 23 stone anchors from a fourteenth century B.C. ship and five lead anchors from a first century B.C. Roman ship. In addition ancient anchors were quite light by modern standards (probably explaining why they cast four). As Ramsay adds below, the advantage of throwing the anchors off of the stern or rear of the ship would be to keep the ship pointed toward the shore and give some ability to beach the ship. Sir William Ramsay writes that "Anchoring by the stern was unusual; but in their situation it had great advantages. Had they anchored by the bow, the ship would have swung around from the wind; and, when afterwards they wished to run her ashore, it would have been far harder to manage her when lying with her prow pointing to the wind and away from the shore. But, as they were, they had merely to cut the cables, unlash the rudders, and put up a little foresail (Acts 27:40); and they had the ship at once under command to beach her at any spot they might select." (Page 175) J Vernon McGee on the four anchors - Perhaps I should mention here that I have heard sermons on "Four Anchors," and those anchors have been labeled about everything under the sun. Let us not fall into the trap of trying to spiritualize something which is very practical and very realistic. These men were in a ship and they were approaching land. Since they didn't want to be cast upon the rocks, they threw out four anchors. It required all four to hold the ship. If you started to guess how many anchors it would take to hold you or to hold me, you would be trying to spiritualize this passage. In my judgment, that is a very foolish way to handle the Word of God. (Thru The Bible with J. Vernon McGee) Robertson - Nelson is quoted as saying that he had been reading Acts 27 the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. And wished for daybreak - Many versions translate this as "prayed for daylight" (NLT, NIV, ESV, CSB, NKJV, NRSV) Obviously if they heard breakers, it would be foolish to continue to push for the shore until one could have some sight of where they were heading. While Luke may intend to describe even these pagan sailors praying, it is certainly possible that Paul was praying at this time. Someone has said that “There are no atheist in foxholes” or on sinking ships either!

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Robertson - Paul has no hesitancy in saying this in spite of his strong language in Acts 27:24 about God's promise. He has no notion of lying supinely down and leaving God to do it all. Without the sailors the ship could not be properly beached. H A

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Robertson - Diminutive of schoinos, old word, but in N.T. only here and John 2:15. Paul is now saviour of the ship and the soldiers quickly cut loose the skiff and "let her fall off" rather than be the means of the escape of the sailors who were needed. This dastardly scheme of the sailors would have brought frightful loss of life. NET Note on let it fall away - Or "let it fall away." According to BDAG 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. (Acts 27 Notes) Acts 27:33 Until the day was about to dawn, Paul was encouraging them all to take some food, saying, "Today is the fourteenth day that you have been constantly watching and going without eating, having taken nothing. NET Acts 27:33 As day was about to dawn, Paul urged them all to take some food, saying, "Today is the fourteenth day you have been in suspense and have gone without food; you have eaten nothing. GNT Acts 27:33 Ἄχρι δὲ οὗ ἡμέρα ἤμελλεν γίνεσθαι, παρεκάλει ὁ Παῦλος ἅπαντας μεταλαβεῖν τροφῆς λέγων, Τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσδοκῶντες ἄσιτοι διατελεῖτε μηθὲν προσλαβόμενοι. NLT Acts 27:33 Just as day was dawning, Paul urged everyone to eat. "You have been so worried that you haven't touched food for two weeks," he said. KJV Acts 27:33 And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. ESV Acts 27:33 As day was about to dawn, Paul urged them all to take some food, saying, "Today is the fourteenth day that you have continued in suspense and without food, having taken nothing. CSB Acts 27:33 When it was about daylight, Paul urged them all to take food, saying, "Today is the fourteenth day that you have been waiting and going without food, having eaten nothing. NIV Acts 27:33 Just before dawn Paul urged them all to eat. "For the last fourteen days," he said, "you have been in constant suspense and have gone without food--you haven't eaten anything. NKJ Acts 27:33 And as day was about to dawn, Paul implored them all to take food, saying, "Today is the fourteenth day you have waited and continued without food, and eaten nothing. NRS Acts 27:33 Just before daybreak, Paul urged all of them to take some food, saying, "Today is the fourteenth day that you have been in suspense and remaining without food, having eaten nothing. YLT Acts 27:33 And till the day was about to be, Paul was calling upon all to partake of nourishment, saying, 'Fourteen days to-day, waiting, ye continue fasting, having taken nothing, Until the day was about to dawn: Ac 27:29 Today is the fourteenth day: Ac 27:27 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries Until the day was about to dawn - Just before daybreak. "Literally., until it should become day: in the interval between midnight and morning." (Vincent) Paul was encouraging them all to take some food - Was encouraging is in the imperfect tense indicating he was doing this over and over. He would do so by example, always a good practice for one in leadership. Don't simply tell them to do it, but do it yourself giving them an encouraging example to imitate. Robertson on was encouraging - That is Paul kept on exhorting or beseeching them until dawn began to come on (cf. Acts 27:39 when day came).... Paul wanted them to be ready for action when day really came. Saying, "Today is the fourteenth day (repeated from Acts 27:27) that you have been constantly watching and going without eating, having taken nothing - NLT paraphrases it "You have been so worried that you haven't touched food for two weeks." A few commentaries suggest they were "fasting" but there is no specific suggestion from the text that they were fasting in a spiritual sense. It they had been fasting there is a Greek word which Luke could have used but did not. So while one cannot be dogmatic that they were not fasting, it seems unlikely, especially in view of the fact that other reasons could explain no food intake. More likely they were seasick and nauseated which precluded significant intake over the previous 2 weeks. You have been constantly watching - "you have been in suspense" (NET), "constant suspense" (NIV). The idea is they were waiting anxiously and were expecting the worst! Watching (present tense)(4328)(prosdokao from prós = towards - adds the idea of “mental direction” to the already existing meaning of the verb + dokáo = look for denoting direction of one's mind toward something) means literally to look forward toward, to wait for, to look for, to anticipate. It means to give thought to something that is in the future and the context indicates whether one does this looking/waiting in a hopeful sense, with a longing, or as in the present context with fear (wait with anxiety, live in suspense). Prosdokao in the NT - expect(2), expecting(2), look(4), looking(2), state of expectation(1), waited(1), waiting(2), watching(1). Matt. 11:3; Matt. 24:50; Lk. 1:21; Lk. 3:15; Lk. 7:19; Lk. 7:20; Lk. 8:40; Lk. 12:46; Acts 3:5; Acts 27:33; Acts 28:6; 2 Pet. 3:12; 2 Pet. 3:13; 2 Pet. 3:14 Acts 27:34 "Therefore I encourage you to take some food, for this is for your preservation, for not a hair from the head of any of you will perish." NET Acts 27:34 Therefore I urge you to take some food, for this is important for your survival. For not one of you will lose a hair from his head." GNT Acts 27:34 διὸ παρακαλῶ ὑμᾶς μεταλαβεῖν τροφῆς· τοῦτο γὰρ πρὸς τῆς ὑμετέρας σωτηρίας ὑπάρχει, οὐδενὸς γὰρ ὑμῶν θρὶξ ἀπὸ τῆς κεφαλῆς ἀπολεῖται. NLT Acts 27:34 "Please eat something now for your own good. For not a hair of your heads will perish." KJV Acts 27:34 Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you. ESV Acts 27:34 Therefore I urge you to take some food. For it will give you strength, for not a hair is to perish from the head of any of you." CSB Acts 27:34 Therefore I urge you to take some food. For this has to do with your survival, since none of you will lose a hair from your head." NIV Acts 27:34 Now I urge you to take some food. You need it to survive. Not one of you will lose a single hair from his head." NKJ Acts 27:34 "Therefore I urge you to take nourishment, for this is for your survival, since not a hair will fall from the head of any of you." NRS Acts 27:34 Therefore I urge you to take some food, for it will help you survive; for none of you will lose a hair from your heads." YLT Acts 27:34 wherefore I call upon you to take nourishment, for this is for your safety, for of not one of you shall a hair from the head fall;' NAB Acts 27:34 I urge you, therefore, to take some food; it will help you survive. Not a hair of the head of anyone of you will be lost." NJB Acts 27:34 I urge you to have something to eat; your safety depends on it. Not a hair of any of your heads will be lost.' GWN Acts 27:34 So I'm encouraging you to eat something. Eating will help you survive, since not a hair from anyone's head will be lost." BBE Acts 27:34 So I make request to you to take food; for this is for your salvation: not a hair from the head of any of you will come to destruction. for this: Mt 15:32 Mk 8:2,3 Php 2:5 1Ti 5:23 for not a hair: 1Ki 1:52 Mt 10:30 Lu 12:7 21:18 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries NOT A HAIR ON YOUR HEAD WILL PERISH

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Robertson - It was saying grace like the head of a Hebrew family and the example of Paul would encourage the others to eat. Probably Paul, Luke, and Aristarchus had memories of the Lord's supper (Acts 2:42) while to others it was only an ordinary meal (Luke 24:30). And he broke it and began to eat - Some have suggested this was like communion, but clearly that was not the case. Whether this was bread that had been baked before the voyage or on the voyage is uncertain. H A

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Robertson - If the number 276 seems large, it is to be remembered that we do not know the size of the ship. Josephus (Life, 3) says that there were 600 on the ship that took him to Italy. The grain ships were of considerable size. The number included sailors, soldiers, and prisoners. A muster or roll call may have been made. H A

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Robertson - tried to recognize and could not (Conybeare and Howson). The island was well-known (Acts 28:1, epegnōmen), but St. Paul's Bay where the wreck took place was some distance from the main harbour (Valetta) of Melita (Malta). But they did observe a bay with a beach - A beach would be a smooth area suitable for landing. BUT...sometimes what looks good from a distance doesn’t turn out to be good for us! They did observe (2657)(katanoeo from kata = down [kata can be used to intensify the meaning] + noéo = to perceive or think) means literally to put the mind down on something and so to observe or consider carefully and attentively. It means to fix one’s eyes or mind upon and to perceive clearly. Katanoeo means to look carefully, cautiously, observantly. The idea is to think about something very carefully or consider closely which denotes the action of one's mind apprehending certain facts about a thing so as to give one the proper and decisive thought about the thing considered. Vine writes that katanoeo "denotes the action of the mind in apprehending certain facts about a thing." The imperfect tense indicates they "gradually perceived (the beach) after some effort as in Acts 11:16. This beach seemed their only hope." (Robertson) And they resolved to drive the ship onto it if they could - If they could is the verb dunamai meaning to be capable of or have the power to accomplish something. Luke uses the optative mood which expresses their wish that they could pull this off. It shows there was some uncertainty in their mind whether they would accomplish this feat. And as it played out, they were unable to do so. They resolved (1011)(bouleuo from boule = counsel, will) means to take counsel, to deliberate, to resolve in counsel. It is only in the middle voice (reflexive) meaning to consult or deliberate with one another. Pr 15:22 says "Without consultation, plans are frustrated, But with many counselors (Lxx = bouleuo) they succeed." "The imperfect tense middle voice shows the process of deliberation and doubt." (Robertson) Acts 27:40 And casting off the anchors, they left them in the sea while at the same time they were loosening the ropes of the rudders; and hoisting the foresail to the wind, they were heading for the beach. ESV Acts 27:40 So they cast off the anchors and left them in the sea, at the same time loosening the ropes that tied the rudders. Then hoisting the foresail to the wind they made for the beach. CSB Acts 27:40 After casting off the anchors, they left them in the sea, at the same time loosening the ropes that held the rudders. Then they hoisted the foresail to the wind and headed for the beach. NIV Acts 27:40 Cutting loose the anchors, they left them in the sea and at the same time untied the ropes that held the rudders. Then they hoisted the foresail to the wind and made for the beach. NKJ Acts 27:40 And they let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they hoisted the mainsail to the wind and made for shore. NRS Acts 27:40 So they cast off the anchors and left them in the sea. At the same time they loosened the ropes that tied the steering-oars; then hoisting the foresail to the wind, they made for the beach. YLT Acts 27:40 and the anchors having taken up, they were committing it to the sea, at the same time -- having loosed the bands of the rudders, and having hoisted up the mainsail to the wind -- they were making for the shore, NAB Acts 27:40 So they cast off the anchors and abandoned them to the sea, and at the same time they unfastened the lines of the rudders, and hoisting the foresail into the wind, they made for the beach. NJB Acts 27:40 They slipped the anchors and let them fall into the sea, and at the same time loosened the lashings of the rudders; then, hoisting the foresail to the wind, they headed for the beach. GWN Acts 27:40 They cut the anchors free and left them in the sea. At the same time they untied the ropes that held the steering oars. Then they raised the top sail to catch the wind and steered the ship to the shore. BBE Acts 27:40 So cutting away the hooks, and letting them go into the sea, and freeing the cords of the guiding-blades, and lifting up the sail to the wind, they went in the direction of the inlet. the anchors Ac 27:29,30 ropes of the rudders: . Isa 33:23 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries PREPARATION FOR DRIVING THE SHIP TO LAND On seeing St. Paul's Bay the sailors sprang into action, Luke describing three specific nautical maneuvers they undertook. And casting off the anchors they left them in the sea - There was no need for anchors now! This would further lighten the ship. Casting off (4014)(periaireo from perí = all around, + hairéo = seize, grasp) means to take away from around something (picture it binding and constricting one's movement) and so to remove that which envelops, thus totally removing it. In secular Greek periaireo was a nautical term meaning to cast lose by taking up the anchors from both sides of the ship in preparation for departing. Sea (2281)(thalassa from hals = sea) means sea in contrast to the land (ge) or the shore. Another Greek word for sea is pelagos which describes a large expanse of open water. Thalassa describes water generally in the vicinity of land and refers to several specific seas by name or by implication - Mediterranean (Acts 10:6, 32; 17:14; Ge 13:14; Jon.1:4), Red Sea (Acts 7:36, 1 Cor. 10:1, 2; Ex. 13:18; 14:2), Sea of Galilee or Tiberias (Aka Lake Gennesaret - Mt 14:34, Mk 6:53, Lk 5:1) (Mt. 4:18; Mark 1:16; John 21:1, Mt. 4:15; Jn 6:16-19; Nu 34:11). See also Hastings' Dictionary of the NT Sea (Wikipedia on sea) Vine adds that thalassa is used "metaphorically, of "the ungodly men" described in Jude 1:13 (cp. Isa. 57:20); symbolically, in the apocalyptic vision of "a glassy sea like unto crystal," Rev. 4:6, emblematic of the fixed purity and holiness of all that appertains to the authority and judicial dealings of God; in Rev 15:2+ "I saw something like a sea of glass mixed with fire and those who had been victorious over the beast and his image and the number of his name, standing on the sea of glass, holding harps of God."; "And the dragon stood on the sand of the seashore. Then I saw a beast coming up out of the sea,) in Rev. 13:1+. The combination "sea and land" is common (Mt 23:15 Rev 7:1, 2, 3; 10:2, 5, 8) Exegetical Dictionary of the New Testament writes of the sea that "Even the modern person, with a background of technical progress, encounters the power of the sea, the dynamic energy of the water, with a certain awe and uneasiness. The ancient person, imprisoned in mythic thought, saw in the water the unpredictable, mostly destructive, chaotic element even more. The ancient world, ruled by gods and demons, was believed to be ruled most of all by evil deities of the sea. The sea storm and its effects were considered an expression of divine wrath and punishment. In the ancient oriental myths of creation a good god of light and heaven battles and defeats the evil, dark deity who embodies the sea chaos, the chaos dragon (Marduk-Tiamat, Baal-Yam). But the threat of chaos remains continually present. In the OT use of this tradition, the final conquest of the mythical monster Rahab, Leviathan, the dragon, the primal sea is ascribed to Yahweh, the God of creation. His superiority is demonstrated in his power to call forth and calm the sea and his mastery over the floods. The increasing concern with demons in Jewish apocalyptic and late antiquity gives life to the concept of the "evil sea." The NT "miracle stories of rescue," such as Mark 4:35-41 and Mark 6:45-52 become intelligible against this background. Jesus demonstrates in the stilling of the storm episode, for which the Jonah story provides a basis both in structure and content, that he is the one who surpasses the OT and Hellenistic wonder workers; he acts as Yahweh himself when he threatens the demonic elements and brings them to silence. In the story of Jesus' walking on the water, in which the rescue miracle is dominated by motifs of epiphany, He has fully entered the role of the OT God." (Exegetical Dictionary of the New Testament - Volume 2) Gilbrant - This word frequently appears in classical Greek writings dating from the time of Homer (ca. Eighth Century B.C.) as the general term for “sea” or “lake” and in some cases for a specific “sea” (frequently the Mediterranean Sea; cf. Liddell-Scott). It is used over 450 times in the Septuagint to translate six different Hebrew words; most frequently yām (“sea”) but also te‛ālāh (“channel” in 1 Kings 18:32). Most New Testament occurrences of this term are literal references, as in the Septuagint, without differentiating between inland “lakes” and open “seas” (i.e., used with Mediterranean Sea, Red Sea, Sea of Galilee, and Lake Gennesaret). Most of the references are found in Matthew, Mark, Acts, and Revelation. The term has symbolic overtones, especially in Revelation where John described a “sea of glass” (Revelation 4:6). Cosmologically it is one part of God’s created order: heaven, earth, and sea (Acts 4:24); and as such it often becomes a realm where God displays His mighty power over evil (i.e., calming the storm, Matthew 8:23-27; walking on water, Matthew 14:22,23; etc.) Thalassa was also an important feature of the calling of the disciples and of miraculous catches of fish (Matthew 4:18-22; 17:24-27; Luke 5:1-11; etc.). (Complete Biblical Library) Thalassa - 91 x in 82v - sea(86), seashore(5). Almost 400 uses in the Septuagint (Just uses in Genesis - Gen. 1:10; Gen. 1:22; Gen. 1:26; Gen. 1:28; Gen. 9:2; Gen. 12:8; Gen. 13:14; Gen. 14:3; Gen. 22:17; Gen. 28:14; Gen. 32:12; Gen. 41:49) Matt. 4:15; Matt. 4:18; Matt. 8:24; Matt. 8:26; Matt. 8:27; Matt. 8:32; Matt. 13:1; Matt. 13:47; Matt. 14:25; Matt. 14:26; Matt. 15:29; Matt. 17:27; Matt. 18:6; Matt. 21:21; Matt. 23:15; Mk. 1:16; Mk. 2:13; Mk. 3:7; Mk. 4:1; Mk. 4:39; Mk. 4:41; Mk. 5:1; Mk. 5:13; Mk. 5:21; Mk. 6:47; Mk. 6:48; Mk. 6:49; Mk. 7:31; Mk. 9:42; Mk. 11:23; Lk. 17:2; Lk. 17:6; Lk. 21:25; Jn. 6:1; Jn. 6:16; Jn. 6:17; Jn. 6:18; Jn. 6:19; Jn. 6:22; Jn. 6:25; Jn. 21:1; Jn. 21:7; Acts 4:24; Acts 7:36; Acts 10:6; Acts 10:32; Acts 14:15; Acts 17:14; Acts 27:30; Acts 27:38; Acts 27:40; Acts 28:4; Rom. 9:27; 1 Co. 10:1; 1 Co. 10:2; 2 Co. 11:26; Heb. 11:12; Heb. 11:29; Jas. 1:6; Jude 1:13; Rev. 4:6; Rev. 5:13; Rev. 7:1; Rev. 7:2; Rev. 7:3; Rev. 8:8; Rev. 8:9; Rev. 10:2; Rev. 10:5; Rev. 10:6; Rev. 10:8; Rev. 12:12; Rev. 13:1; Rev. 14:7; Rev. 15:2; Rev. 16:3; Rev. 18:17; Rev. 18:19; Rev. 18:21; Rev. 20:8; Rev. 20:13; Rev. 21:1 ROPES & RUDDERS ON STERN While at the same time they were loosening the ropes of the rudders - The ropes bound two large paddles (rudders) to each side of the ship near the stern which allows the pilot to control the direction. In a storm these rudders would be lifted from the water and tied down. As

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Robertson - The word for rudders (pēdalion) is an old one (from pēdon, the blade of an oar), but in the N.T. only here and James 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. Vincent on ropes of the rudders - Lit., the bands of the rudders. The larger ships had two rudders, like broad oars or paddles, joined together by a pole, and managed by one steersman. They could be pulled up and fastened with bands to the ship; as was done in this ease, probably to avoid fouling the anchors when they were cast out of the stern. The bands were now loosened, in order that the ship might be driven forward. And hoisting the foresail to the wind - Ancient Romans ships usually had two sails, the mainsail and the foresail, the latter especially for guidance. The foresail was set on the bow of the ship and this maneuver would allow them to catch wind and give them speed as they headed toward the beach. Hoisting (raising)(1869)(epairo) means to lift up in this case the sail. Foresail (only NT use)(736)(artemon) was a cloth hoisted on a ship to catch the wind sail. As translated it was probably a foresail, a small sail which was hoisted in wind that was too strong for the larger sails. James Smith - The artemon was certainly the foresail, not the mainsail, as in authorized version. (See Dissertation on Ancient Ships.) A sailor will at once see that the foresail was the best possible sail that could be set under the circumstances. In the gale in the Crimea, in November 1854, the captain of the ship the Lord Raglan states that he cut away the main and mizen masts, but adds, ‘I held on the foremast in case of her parting, to carry her end on.’ … ‘There was nothing left for us but to beach; accordingly we ran before it, trying to avoid running foul of the other ships on shore, which we fortunately managed. The foresail was blown adrift, which helped her on. On striking, the sea swept over her,’ &c. (Times, December 5, 1854.) (The Voyage and Shipwreck of St Paul) They were heading for the beach - The imperfect tense (active voice) indicating "They began to hold the ship steadily for the beach." Heading (2722)(katecho from katá = intensifies meaning + écho = have, hold) means to retain and in the intransitive it was a nautical technical term meaning to hold one's course toward, head for, steer for in this case the beach. Gilbrant comments that "The storm had not yet ended. It was still raining and the wind was still blowing. The sailors needed to use all the skills they had in order to get the ship as close to the shore as possible. God's promise was good. But He still allowed adverse conditions to test their faith and obedience. Sometimes believers would like Him to bring them to the desired shore on a magic carpet. But instead He makes sure the right people are there with the right skills to help those who need help. In this case it was sailors who knew how to steer the ship and how to set the sail. But whatever the situation, believers too can count on the Lord's care and concern for them. At the same time, believers should not be afraid to use the means which He has made available. Paul and his companions must have been asking God to help the sailors." (Complete Biblical Library) Acts 27:41 But striking a reef where two seas met, they ran the vessel aground; and the prow stuck fast and remained immovable, but the stern began to be broken up by the force of the waves. NET Acts 27:41 But they encountered a patch of crosscurrents and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force of the waves. GNT Acts 27:41 περιπεσόντες δὲ εἰς τόπον διθάλασσον ἐπέκειλαν τὴν ναῦν καὶ ἡ μὲν πρῷρα ἐρείσασα ἔμεινεν ἀσάλευτος, ἡ δὲ πρύμνα ἐλύετο ὑπὸ τῆς βίας [τῶν κυμάτων]. NLT Acts 27:41 But they hit a shoal and ran the ship aground too soon. The bow of the ship stuck fast, while the stern was repeatedly smashed by the force of the waves and began to break apart. KJV Acts 27:41 And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves. ESV Acts 27:41 But striking a reef, they ran the vessel aground. The bow stuck and remained immovable, and the stern was being broken up by the surf. CSB Acts 27:41 But they struck a sandbar and ran the ship aground. The bow jammed fast and remained immovable, while the stern began to break up by the pounding of the waves. NIV Acts 27:41 But the ship struck a sandbar and ran aground. The bow stuck fast and would not move, and the stern was broken to pieces by the pounding of the surf. NKJ Acts 27:41 But striking a place where two seas met, they ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves. NRS Acts 27:41 But striking a reef, they ran the ship aground; the bow stuck and remained immovable, but the stern was being broken up by the force of the waves. YLT Acts 27:41 and having fallen into a place of two seas, they ran the ship aground, and the fore-part, indeed, having stuck fast, did remain immoveable, but the hinder-part was broken by the violence of the waves. NAB Acts 27:41 But they struck a sandbar and ran the ship aground. The bow was wedged in and could not be moved, but the stern began to break up under the pounding (of the waves). NJB Acts 27:41 But the cross-currents carried them into a shoal and the vessel ran aground. The bows were wedged in and stuck fast, while the stern began to break up with the pounding of the waves. GWN Acts 27:41 They struck a sandbar in the water and ran the ship aground. The front of the ship stuck and couldn't be moved, while the back of the ship was broken to pieces by the force of the waves. BBE Acts 27:41 And coming to a point between two seas, they got the ship to land; and the front part was fixed in the sand and not able to be moved, but the back part was broken by the force of the wav they ran: Ac 27:17,26-29 2Co 11:25 broken: 1Ki 22:48 2Ch 20:37 Eze 27:26,34 2Co 11:25,26 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries SHIPWRECK DISASTER STRIKES! But - Term of contrast. Contrast is between their intentions (beach) and an accident (hitting a reef). Striking a reef where two seas met, they ran the vessel aground - Imagine the sudden, startling jolt as you read this passage! I recently had a sudden, startling blowout of my left front tire and then less than a mile a way a second sudden jolt when the spare blew out! I think we were in the will of the Lord. And so a sudden stop in a sandbar not in their plan and now the ship was hopelessly caught, leaving the stern vulnerable to the pounding waves. While the NAS translates this as a reef, not everyone agrees with the translation because it is not the specific Greek word for reef. Sometimes we can do all that we know to do and still end up shipwrecked! Reef (5117)(topos) literally means a place and here the NAS assumes it is a place where there was a reef, but not everyone agrees with this interpretation. E.g., the NET translates it "they encountered a patch of crosscurrents and ran the ship aground." (See other translations above). The convergence of two seas would have resulted in an accumulation of sand and/or mud. NET Note states that reads more literally as "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 topon dithalasson in 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" , a "reef", "strait", "promontory", and other nautical hazards, none of which are used by the author here. NEB here translates 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. (Acts 27 Notes) Larkin - At the entrance to the bay they unexpectedly struck a sandbar; today the shoal is thirty-nine feet below the surface, but then it probably stood in only thirteen feet of water. The ship effectively ran aground, for the bow stuck fast and would not move. The rocks of Malta disintegrate into extremely minute particles of sand and clay when acted upon by currents or by surface agitation. They form a tenacious deposit of clay (Smith 1978:144). The combination of the bay floor's composition and the direction of the wind made this sandbar the ship's final resting place. But the sea was not through with the ship. (See A Saving Presence ”the Prophecy Fulfilled Acts 27:39-44) Gilbrant notes that "even using the best of their skills, the winds were such that the sailors could not control the ship. Instead of reaching the beach, they accidentally came to a place between two seas. This was a narrow channel, too shallow for the ship to make it through. Actually, there is a little island called Salmoneta near the entrance to the bay. The rush of breakers on both sides of the island give the appearance of two seas meeting. The bow of the ship ran aground in mud and clay and stuck fast." (Complete Biblical Library) (Addendum - modern research has confirmed between St. Paul's Bay and the island of Salmonetta the existence of a shallow channel only one to three hundred yards wide). Striking (4045)(peripipto from peri = around + pipto = to fall) means literally to fall around, and so to fall in with or among and in this passage means to move toward and strike against. This verb can also convey the sense of falling into something suddenly or unexpectedly -- isn't that what most trials do? They "jump" on us and catch us off guard! I like the picture presented by the Amplified version "whenever you are enveloped in or encounter trials of any sort or fall into various temptations." The picture is one encompassed by these trials, something with which we can all readily identify! Robertson on vessel - Here also we have the only N.T. use of naus for ship (from naō, neō, to swim) so common in ancient Greek. Our word navy is from this word through the Latin. And the prow stuck fast and remained immovable - The prow became firmly fixed and would not move which placed the ship in a dangerous situation. Immovable (761) (asaleutos from a = negates + saleuo = to agitate, shake) is an adjective which describes that which is unshakable and immovable. James Smith - The rocks of Malta disintegrate into extremely minute particles of sand and clay, which, when acted upon by the currents or by surface agitation, form a deposit of tenacious clay; whilst in still water where these causes do not act, mud is formed; but it is only in the creeks where there are no currents, and at such a depth as to be undisturbed by the waves, that the mud occurs. In Admiral Smyth’s chart of the bay, the nearest soundings to the mud indicate a depth of about three fathoms, which is about what a large ship will draw. A ship, therefore, impelled by the force of a gale into a creek with a bottom such as that laid down in the chart, would strike a bottom of mud graduating into tenacious clay, into which the fore part would fix itself and be held fast, whilst the stern was exposed to the force of the waves. (The Voyage and Shipwreck of St Paul) But the stern began to be broken up by the force of the waves - Because the prow was stuck immovably the exposed stern was being battered by strong waves breaking the boat into pieces. Broken up (imperfect tense - pictures waves lashing forcefully again and again)(3089)(luo) means basically to loose, and in this context means to reduce by violence or force into its components, thus breaking and dismantling the wooden vessel. Luo in Acts - Acts 2:24; Acts 7:33; Acts 13:25; Acts 13:43; Acts 22:30; Acts 27:41; Force (970)(bia) means strength of waves. Louw-Nida = "strong, destructive force." BDAG - "strength or energy brought to bear in varying degrees on things or persons." John G. Butler said, “Though the promise of safety had been given, the final hours on board the ship were still traumatic. The promise did not eliminate the difficulties. It would simply be a great encouragement when things got worse, for things did indeed get worse before they got better. This illustrates an important truth about God’s promises. After they are given, circumstances often get worse to make it look even more impossible than before that the promises will be fulfilled. But it is not the circumstances that determine if the promises will be fulfilled or not. It is the power of God that determines the fulfillment of the promises.” David Jeremiah wrote, “The paradox of God’s protective care is that sometimes He protects us in the storm instead of removing us from the storm.” Jack Andrews - The Lord allows His people and other people to go through storms for different reasons. He allows men and women to go through storms: Storms and trials are used by God to cause men to turn to God for salvation. Storms and trials prove that a person really trusts God. Storms and trials make a believer stronger so he can stand against even tougher trials in the future and demonstrate the presence and power of God to a greater degree. The world needs to see the demonstration of God's presence and power, and the only way they can see it is in the life of believers as they go through trials. (The Jack Andrews Expository Studies: Understanding Act) POSB asks "Why did God not just allow the ship to make it safely to shore without wrecking? Why was the trial made so difficult for the crew and passengers? Very simply... • trials are used by God to cause men to turn to God for salvation. • trials prove that a person really trusts God. • trials make a believer stronger so he can stand against even tougher trials in the future and demonstrate the presence and power of God to a greater degree. The world needs to see the demonstration of God's presence and power, and the only way they can see it is in the life of believers as they go through trials. (See Preacher's Outline & Sermon Bible-KJV-Acts) Acts 27:42 The soldiers' plan was to kill the prisoners, so that none of them would swim away and escape; NET Acts 27:42 Now the soldiers' plan was to kill the prisoners so that none of them would escape by swimming away. GNT Acts 27:42 τῶν δὲ στρατιωτῶν βουλὴ ἐγένετο ἵνα τοὺς δεσμώτας ἀποκτείνωσιν, μή τις ἐκκολυμβήσας διαφύγῃ· NLT Acts 27:42 The soldiers wanted to kill the prisoners to make sure they didn't swim ashore and escape. KJV Acts 27:42 And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. ESV Acts 27:42 The soldiers' plan was to kill the prisoners, lest any should swim away and escape. CSB Acts 27:42 The soldiers' plan was to kill the prisoners so that no one could swim away and escape. NIV Acts 27:42 The soldiers planned to kill the prisoners to prevent any of them from swimming away and escaping. NKJ Acts 27:42 And the soldiers' plan was to kill the prisoners, lest any of them should swim away and escape. NRS Acts 27:42 The soldiers' plan was to kill the prisoners, so that none might swim away and escape; YLT Acts 27:42 And the soldiers' counsel was that they should kill the prisoners, lest any one having swam out should escape, NAB Acts 27:42 The soldiers planned to kill the prisoners so that none might swim away and escape, NJB Acts 27:42 The soldiers planned to kill the prisoners for fear that any should swim off and escape. GWN Acts 27:42 The soldiers had a plan to kill the prisoners to keep them from swimming away and escaping. BBE Acts 27:42 Then the armed men were for putting the prisoners to death, so that no one would get away by swimming. Ps 74:20 Pr 12:10 Ec 9:3 Mk 15:15-20 Lu 23:40,41 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries TIME TO JUMP SHIP The soldiers' plan was to kill the prisoners So that none of them would swim away and escape - Of course the reason was the soldiers were responsible for the prisoners and if any escaped, the soldiers would pay with their own lives. We see this scenario play out after Peter's "great escape" when Herod "examined the guards and ordered that they be led away to execution" because Peter had vanished. (Acts 12:19+) Escape (only NT use)(1309)(diapheugo from dia = intensifies + pheugo = escape, flee) means to make a clean (dia - thorough) escape. To escape by flight. To flee successfully. John