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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This whole chapter is taken up with an account of Paul's voyage towards Rome, when he was sent thither a prisoner by Festus the governor, upon his appeal to Cæsar. I. The beginning of the voyage was well enough, it was calm and prosperous, ver. 1-8. II. Paul gave them notice of a storm coming, but could not prevail with them to lie by, ver. 9-11. III. As they pursued their voyage, they met with a great deal of tempestuous weather, which reduced them to such extremity that they counted upon nothing but being cast away, ver. 12-20. IV. Paul assured them that though they would not be advised by him to prevent their coming into this danger, yet, by the good providence of God, they should be brought safely through it, and none of them should be lost, ver. 21-26. V. At length they were at midnight thrown upon an island, which proved to be Malta, and then they were in the utmost danger imaginable, but were assisted by Paul's counsel to keep the mariners in the ship, and encouraged by his comforts to eat their meat, and have a good heart on it, ver. 27-36. VI. Their narrow escape with their lives, when they came to shore, when the ship was wrecked, but all the persons wonderfully preserved, ver. 37-44.
Adam Clarke: Commentary on the Bible - 1831
It being determined that Paul should be sent to Rome, he is delivered to Julius, a centurion, Act 27:1. They embark in a ship of Adramyttium, and come the next day to Sidon, Act 27:2, Act 27:3. They sail thence, and pass Cyprus, Cilicia, and Pamphylia, and come to Myra, Act 27:4, Act 27:5. They are transferred there to a ship of Alexandria going to Italy; sail past Cnidus, Crete, Salmone, and come to the Fair Havens, Act 27:6-8. Paul predicts a disastrous voyage, Act 27:9-11. They sail from the Fair Havens, in order to reach Crete, and winter there; but, having a comparatively favorable wind, they sail past Crete, and meet with a tempest, and are brought into extreme peril and distress, Act 27:12-20. Paul's exhortation and prediction of the loss of the ship, Act 27:21-26. After having been tossed about in the Adriatic Sea, for many days, they are at last shipwrecked on the island of Melita; and the whole crew, consisting of two hundred and seventy-six persons, escape safe to land, on broken fragments of the ship, vv. 27-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 27:1, Paul shipping towards Rome, Act 27:10. foretells of the danger of the voyage, Act 27:11. but is not believed; Act 27:14, They are tossed to and fro with tempest; Act 27:41, and suffer shipwreck; Act 27:44, yet all come safe to land.
27:127:1: Իբրեւ հրամայեցաւ մեզ նաւել յԻտալիայ, տային զՊաւղոս՝ եւ զա՛յլս ոմանս կապեալս ՚ի հարիւրապետ մի, որում անուն է՛ր Յուլիոս, Սեբաստեա՛ն գնդին[2823]։ [2823] Ոմանք. Եւ զայլ ոմանս... ցհարիւրապետ մի։ Ուր օրինակ մի. ցհազարապետ մի։ Յօրինակին պակասէր. Անուն էր Յուլիոս։
1. Երբ մեզ հրամայուեց նաւարկել դէպի Իտալիա, Պօղոսին եւ մի քանի այլ կալանաւորների յանձնեցին Սեբաստեան գնդից[44] մի հարիւրապետի, որի անունը Յուլիոս էր.[44] Այսինքն՝ կայսերական գնդից:
27 Երբ որոշուեցաւ որ նաւով Իտալիա երթանք, Պօղոսը եւ ուրիշ քանի մը կապուածներ յանձնեցին հարիւրապետի մը, որուն անունը Յուլիոս էր, Սեբաստեան գունդէն։
Իբրեւ հրամայեցաւ մեզ նաւել յԻտալիա, տային զՊաւղոս եւ զայլս ոմանս կապեալս ցհարիւրապետ մի, որում անուն էր Յուլիոս, Սեբաստեան գնդին:

27:1: Իբրեւ հրամայեցաւ մեզ նաւել յԻտալիայ, տային զՊաւղոս՝ եւ զա՛յլս ոմանս կապեալս ՚ի հարիւրապետ մի, որում անուն է՛ր Յուլիոս, Սեբաստեա՛ն գնդին[2823]։
[2823] Ոմանք. Եւ զայլ ոմանս... ցհարիւրապետ մի։ Ուր օրինակ մի. ցհազարապետ մի։ Յօրինակին պակասէր. Անուն էր Յուլիոս։
1. Երբ մեզ հրամայուեց նաւարկել դէպի Իտալիա, Պօղոսին եւ մի քանի այլ կալանաւորների յանձնեցին Սեբաստեան գնդից[44] մի հարիւրապետի, որի անունը Յուլիոս էր.
[44] Այսինքն՝ կայսերական գնդից:
27 Երբ որոշուեցաւ որ նաւով Իտալիա երթանք, Պօղոսը եւ ուրիշ քանի մը կապուածներ յանձնեցին հարիւրապետի մը, որուն անունը Յուլիոս էր, Սեբաստեան գունդէն։
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27:11: Когда решено было плыть нам в Италию, то отдали Павла и некоторых других узников сотнику Августова полка, именем Юлию.
27:1  ὡς δὲ ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς εἰς τὴν ἰταλίαν, παρεδίδουν τόν τε παῦλον καί τινας ἑτέρους δεσμώτας ἑκατοντάρχῃ ὀνόματι ἰουλίῳ σπείρης σεβαστῆς.
27:1. Ὡς (As) δὲ (moreover) ἐκρίθη (it-was-separated) τοῦ (of-the-one) ἀποπλεῖν (to-float-off-unto) ἡμᾶς (to-us) εἰς (into) τὴν (to-the-one) Ἰταλίαν, (to-an-Italia,"παρεδίδουν (they-were-giving-beside) τόν (to-the-one) τε (also) Παῦλον (to-a-Paulos) καί (and) τινας (to-ones) ἑτέρους ( to-different ) δεσμώτας (to-en-tiees) ἑκατοντάρχῃ (unto-a-firster-of-hundred) ὀνόματι (unto-a-name) Ἰουλίῳ (unto-a-Ioulios) σπείρης (of-whorled) Σεβαστῆς. (of-revereable)
27:1. ut autem iudicatum est eum navigare in Italiam et tradi Paulum cum reliquis custodiis centurioni nomine Iulio cohortis AugustaeAnd when it was determined that he should sail into Italy and that Paul, with the other prisoners, should be delivered to a centurion, named Julius, of the band Augusta,
1. And when it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band.
27:1. Then it was decided to send him by ship to Italy, and that Paul, with the others in custody, should be delivered to a centurion named Julius, of the cohort of Augusta.
And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto [one] named Julius, a centurion of Augustus' band:

1: Когда решено было плыть нам в Италию, то отдали Павла и некоторых других узников сотнику Августова полка, именем Юлию.
27:1  ὡς δὲ ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς εἰς τὴν ἰταλίαν, παρεδίδουν τόν τε παῦλον καί τινας ἑτέρους δεσμώτας ἑκατοντάρχῃ ὀνόματι ἰουλίῳ σπείρης σεβαστῆς.
27:1. ut autem iudicatum est eum navigare in Italiam et tradi Paulum cum reliquis custodiis centurioni nomine Iulio cohortis Augustae
And when it was determined that he should sail into Italy and that Paul, with the other prisoners, should be delivered to a centurion, named Julius, of the band Augusta,
27:1. Then it was decided to send him by ship to Italy, and that Paul, with the others in custody, should be delivered to a centurion named Julius, of the cohort of Augusta.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Плыть нам..." Дееписатель снова начинает повествовать, как спутник апостола, и так - до самого прибытия его в Рим. Кроме Луки, с Павлом находился в этом путешествии Аристарх (2: ст. ).

"Сотнику Августова полка..." - греч. и слав.: speiraV SebasthV, спиры Севастийские - Севастийского отряда, названного так по имени г. Севастии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Voyage towards Rome.
1 And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band. 2 And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. 3 And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. 4 And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. 5 And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6 And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein. 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; 8 And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city of Lasea. 9 Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, 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. 11 Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.

It does not appear how long it was after Paul's conference with Agrippa that he was sent away for Rome, pursuant to his appeal to Cæsar; but it is likely they took the first convenience they could hear of to do it; in the mean time Paul is in the midst of his friends at Cæsarea--they comforts to him, and he a blessing to them. But here we are told,

I. How Paul was shipped off for Italy: a long voyage, but there is no remedy. He has appealed to Cæsar, and to Cæsar he must go: It was determined that we should sail into Italy, for to Rome they must go by sea; it would have been a vast way about to go by land. Hence, when the Roman conquest of the Jewish nation is foretold, it is said (Num. xxiv. 24), Ships shall come from Chittim, that is, Italy, and shall afflict Eber, that is, the Hebrews. It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for, whatever man intended, God had work for him to do there. Now here we are told, 1. Whose custody he was committed to--to one named Julius, a centurion of Augustus's band, as Cornelius was of the Italian band, or legion, ch. x. 1. He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him. 2. What bottom he embarked in: they went on board a ship of Adramyttium (v. 2), a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods came to a good market. 3. What company he had in this voyage, there were some prisoners who were committed to the custody of the same centurion, and who probably had appealed to Cæsar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voyage; and we find in this chapter (v. 42) that for their sakes he had like to have been killed, but for his sake they were preserved. Note, It is no new thing for the innocent to be numbered among the transgressors. But he had also some of his friends with him, Luke particularly, the penman of this book, for he puts himself in all along, We sailed into Italy, and, We launched, v. 2. Aristarchus a Thessalonian is particularly named, as being now in his company. Dr. Lightfoot thinks that Trophimus the Ephesian went off with him, but that he left him sick at Miletum (2 Tim. iv. 20), when he passed by those coasts of Asia mentioned here (v. 2), and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends in this tedious voyage, with whom he might converse freely, though he had so much loose profane company about him. Those that go long voyages at sea are commonly necessitated to sojourn, as it were, in Mesech and Kedar, and have need of wisdom, that they may do good to the bad company they are in, may make them better, or at lest be made never the worse by them.

II. What course they steered, and what places they touched at, which are particularly recorded for the confirming of the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place. 1. They touched at Sidon, not far off from where they went on board; thither they came the next day. And that which is observable here is, that Julius the centurion was extraordinarily civil to Paul. It is probable that he knew his case, and was one of the chief captains, or principal men, that heard him plead his own cause before Agrippa (ch. xxv. 23), and was convinced of his innocency, and the injury done him; and therefore, though Paul was committed to him as a prisoner, he treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven: He gave him liberty, while the business of the ship detained it at Sidon, to go among his friends there, to refresh himself; and it would be a great refreshment to him. Julius herein gives an example to those in power to be respectful to those whom they find worthy of their respect, and in using their power to make a difference. A Joseph, a Paul, are not to be used as common prisoners. God herein encourages those that suffer for him to trust in him; for he can put it into the hearts of those to befriend them from whom they least expect it--can cause them to be pitied, nay, can cause them to be prized and valued, even in the eyes of those that carry them captive, Ps. cvi. 46. And it is likewise an instance of Paul's fidelity. He did not go about to make his escape, which he might have easily done; but, being out upon his parole of honour, he faithfully returns to his imprisonment. If the centurion is so civil as to take his word, he is so just and honest as to keep his word. 2. They thence sailed under Cyprus, v. 4. If the wind had been fair, they had gone forward by direct sailing, and had left Cyprus on the right hand; but, the wind not favouring them, they were driven to oblique sailing with a side wind, and so compassed the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in; so must we all in our passage over the ocean of this world. When the winds are contrary yet we must be getting forward as well as we can. 3. At a port called Myra they changed their ship; that which they were in, it is probable, having business no further, they went on board a vessel of Alexandria bound for Italy, v. 5, 6. Alexandria was now the chief city of Egypt, and great trading there was between that city and Italy; from Alexandria they carried corn to Rome, and the East-India goods and Persian which they imported at the Red Sea they exported again to all parts of the Mediterranean, and especially to Italy. And it was a particular favour shown to the Alexandrian ships in the ports of Italy that they were not obliged to strike sail, as other ships were, when they came into port. 4. With much ado they made The Fair Havens, a port of the island of Crete, v. 7, 8. They sailed slowly many days, being becalmed, or having the wind against them. It was a great while before they made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cyprus; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of the island of Crete. Though the voyage hitherto was not tempestuous, yet it was very tedious. They many that are not driven backward in their affairs by cross providences, yet sail slowly, and do not get forward by favourable providences. And many good Christians make this complaint in the concerns of their souls, that they do not rid ground in their way of heaven, but have much ado to keep their ground; they move with many stops and pauses, and lie a great while wind-bound. Observe, The place they came to was called The Fair Havens. Travellers say that it is known to this day by the same name, and that it answers the name from the pleasantness of its situation and prospect. And yet, (1.) It was not the harbour they were bound for; it was a fair haven, but it was not their haven. Whatever agreeable circumstances we may be in in this world, we must remember we are not at home, and therefore we must arise and depart; for, though it be a fair haven, it is not the desired haven, Ps. cvii. 30. (2.) It was not a commodious haven to winter in, so it is said, v. 12. It had a fine prospect, but it lay exposed to the weather. Note, Every fair haven is not a safe haven; nay, there may be most danger where there is most pleasure.

III. What advice Paul gave them with reference to that part of their voyage they had before them--it was to be content to winter where they were, and not to think of stirring till a better season of the year. 1. It was now a bad time for sailing; they had lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fast was already past, that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our September. That yearly fast was very religiously observed; but (which is strange) we never have any mention made in all the scripture history of the observance of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmas is reckoned by mariners as a bad time of the year to be at sea as any other; they complain of their Michaelmas-blasts; it was that time now with these distressed voyagers. The harvest was past, the summer was ended; they had not only lost time, but lost the opportunity. 2. Paul put them in mind of it, and gave them notice of their danger (v. 10): "I perceive" (either by notice from God, or by observing their wilful resolution to prosecute the voyage notwithstanding the peril of the season) "that this voyage will be with hurt and damage; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey." There were some good men in the ship, and many more bad men: but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger. 3. They would not be advised by Paul in this matter, v. 11. They thought him impertinent in interposing in an affair of this nature, who did not understand navigation; and the centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, takes upon him to overrule, though he had not been oftener at sea perhaps than Paul, nor was better acquainted with these seas, for Paul had planted the gospel in Crete (Tit. i. 5), and knew the several parts of the island well enough. But the centurion gave more regard to the opinion of the master and owner of the ship than to Paul's; for every man is to be credited in his own profession ordinarily: but such a man as Paul, who was so intimate with Heaven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves into who will be governed more by human prudence than by divine revelation. The centurion was very civil to Paul (v. 3), and yet would not be governed by his advice. Note, Many will show respect to good ministers that will not take their advice, Ezek. xxxiii. 31.
Adam Clarke: Commentary on the Bible - 1831
27:1: And when it was determined, etc. - That is, when the governor had given orders to carry Paul to Rome, according to his appeal; together with other prisoners who were bound for the same place.
We should sail - By this it is evident that St. Luke was with Paul; and it is on this account that he was enabled to give such a circumstantial account of the voyage.
Julius, a centurion of Augustus' band - Lipsius has found the name of this cohort on an ancient marble; see Lips. in Tacit. Hist. lib. ii. The same cohort is mentioned by Suetonius, in his life of Nero, 20.
Albert Barnes: Notes on the Bible - 1834
27:1: And when it was determined - By Festus Act 25:12, and when the time was come when it was convenient to send him.
That we should sail - The use of the term "we" here shows that the author of this book, Luke, was with Paul. He had been his traveling companion, and though he had not been accused, yet it was resolved that he should still accompany him. Whether he went at his own expense, or whether he was sent at the expense of the Roman government, does not appear. There is a difference of reading here in the ancient versions. The Syriac reads it, "And thus Festus determined that he (Paul) should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we." But the Greek manuscripts are uniform, and the correct reading is doubtless what is in our version.
Into Italy - The country still bearing the same name, of which Rome was the capital.
And certain other prisoners - Who were probably also sent to Rome for a trial before the emperor. Dr. Lardner has proved that it was common to send prisoners from Judea and other provinces to Rome (Credibility, part i. chapter 10, section 10, pp. 248, 249).
A centurion - A commander of 100 men.
Of Augustus' band - For the meaning of the word "band," see the Mat 27:27 note; Act 10:1 note. It was a division in the Roman army consisting of from 400 to 600 men. This was called "Augustus' band" in honor of the Roman emperor Augustus (see the notes on Act 25:21), and was probably distinguished in some way for the care in enlisting or selecting them. The Augustine cohort or band is mentioned by Suetonius in his Life of Nero, 20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:1: when: Act 19:21, Act 23:11, Act 25:12, Act 25:25; Gen 50:20; Psa 33:11, Psa 76:10; Pro 19:21; Lam 3:27; Dan 4:35; Rom 15:22-29
Italy: Italy is a well-known country of Europe, bounded by the Adriatic or Venetian Gulf on the east, the Tyrrhene or Tuscan Sea on the west, and by the Alps on the north. Act 10:1, Act 18:2; Heb 13:24
a centurion: Act 27:11, Act 27:43, Act 10:22, Act 21:32, Act 22:26, Act 23:17, Act 24:23, Act 28:16; Mat 8:5-10, Mat 27:54; Luk 7:2, Luk 23:47
Augustus': Act 25:25
Geneva 1599
27:1 And (1) when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto [one] named Julius, a centurion of Augustus' band.
(1) Paul, with many other prisoners and through the midst of many deaths, is brought to Rome, but yet by God's own hand as it were, and set forth and commended to the world with many singular testimonies.
John Gill
27:1 And when it was determined that we should sail into Italy,.... The chief city of which was Rome, the metropolis of the empire, where Caesar had his palace, to whom the apostle had appealed; and his voyage thither was determined by Festus, with the advice of Agrippa and his council, pursuant to the apostle's appeal, and which was founded on the will of God; all which concurred in this affair: it was the decree and will of God that the apostle should go to Rome, which was made known to him; and it was his resolution upon that, to go thither, wherefore he appealed to Caesar; and it was the determination of the Roman governor, not only as to his going there, but as to the time of it, which was now fixed: the Vulgate Latin, Syriac, and Arabic versions, read "he", instead of "we"; and the Ethiopic version reads expressly "Paul"; but the Greek copies read we: by whom are meant the apostle, and his companions; as Luke the writer of this history, and Aristarchus the Macedonian mentioned in the next verse, and Trophimus the Ephesian, who was afterwards left at Miletus sick, Ti2 4:20 and who else cannot be said; these were to sail with him to Italy, not as prisoners, but as companions: this resolution being taken,
they delivered Paul and certain other prisoners; who very likely had also appealed to Caesar, or at least the governor thought fit to send them to Rome, to have their cases heard and determined there; and these by the order of Festus were delivered by the centurions, or jailers, in whose custody they had been,
unto one called Julius; in the Alexandrian copy of the third verse, he is called Julianus; he was either one of the Julian family, or rather was one that had been made free by some of that family, and so took the name:
a centurion of Augustus' band; of a Roman band of soldiers, which belonged to that legion which was called "Augusta"; for it seems there was a legion that bore that name, as Lipsius observes, and it may be from Augustus Caesar.
John Wesley
27:1 As soon as it was determined to sail - As being a shorter and less expensive passage to Rome.
Robert Jamieson, A. R. Fausset and David Brown
27:1 THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
we should sail, &c.--The "we" here reintroduces the historian as one of the company. Not that he had left the apostle from the time when he last included himself (Acts 21:18), but the apostle was parted from him by his arrest and imprisonment, until now, when they met in the ship.
delivered Paul and certain other prisoners--State prisoners going to be tried at Rome; of which several instances are on record.
Julius--who treats the apostle throughout with such marked courtesy (Acts 27:3, Acts 27:43; Acts 28:16), that it has been thought [BENGEL] he was present when Paul made his defense before Agrippa (see Acts 25:23), and was impressed with his lofty bearing.
a centurion of Augustus' band--the Augustan cohort, an honorary title given to more than one legion of the Roman army, implying, perhaps, that they acted as a bodyguard to the emperor or procurator, as occasion required.
27:227:2: Եւ ելեալ ՚ի նաւ մի Անդրամինտացի, որ երթալոց էր ՚ի կողմանս Ասիացւոց՝ գնացա՛ք. էր ընդ մեզ Արիստարքո՛ս Մակեդոն Թեսաղոնիկեցի[2824]։ [2824] Ոմանք. Ընդ մեզ եւ Արիստարքոս Մակեդովնացի։
2. եւ բարձրանալով ադրամինտական մի նաւ, որ Ասիայի կողմերն էր գնալու, ճանապարհ ընկանք: Մեզ հետ էր նաեւ Մակեդոնիայից թեսաղոնիկեցի Արիստարքոսը:
2 Ադրամինտական նաւ մը մտնելով՝ ճամբայ ելանք։ Ասիոյ կողմէն կը նաւարկէինք. Թեսաղոնիկէէ եղող Արիստարքոս Մակեդոնացին ալ մեզի հետ էր։
Եւ ելեալ ի նաւ մի Ադրամինտացի, որ երթալոց էր ի կողմանս Ասիացւոց, գնացաք. էր ընդ մեզ եւ Արիստարքոս Մակեդոն Թեսաղոնիկեցի:

27:2: Եւ ելեալ ՚ի նաւ մի Անդրամինտացի, որ երթալոց էր ՚ի կողմանս Ասիացւոց՝ գնացա՛ք. էր ընդ մեզ Արիստարքո՛ս Մակեդոն Թեսաղոնիկեցի[2824]։
[2824] Ոմանք. Ընդ մեզ եւ Արիստարքոս Մակեդովնացի։
2. եւ բարձրանալով ադրամինտական մի նաւ, որ Ասիայի կողմերն էր գնալու, ճանապարհ ընկանք: Մեզ հետ էր նաեւ Մակեդոնիայից թեսաղոնիկեցի Արիստարքոսը:
2 Ադրամինտական նաւ մը մտնելով՝ ճամբայ ելանք։ Ասիոյ կողմէն կը նաւարկէինք. Թեսաղոնիկէէ եղող Արիստարքոս Մակեդոնացին ալ մեզի հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
27:22: Мы взошли на Адрамитский корабль и отправились, намереваясь плыть около Асийских мест. С нами был Аристарх, Македонянин из Фессалоники.
27:2  ἐπιβάντες δὲ πλοίῳ ἀδραμυττηνῶ μέλλοντι πλεῖν εἰς τοὺς κατὰ τὴν ἀσίαν τόπους ἀνήχθημεν, ὄντος σὺν ἡμῖν ἀριστάρχου μακεδόνος θεσσαλονικέως·
27:2. ἐπιβάντες ( Having-had-stepped-upon ) δὲ (moreover) πλοίῳ (unto-a-floatlet) Ἁδραμυντηνῷ (unto-Adramunteioned-of) μέλλοντι (unto-impending) πλεῖν (to-float-unto) εἰς (into) τοὺς (to-the-ones) κατὰ (down) τὴν (to-the-one) Ἀσίαν (to-an-Asia) τόπους (to-occasions) ἀνήχθημεν, (we-were-led-up,"ὄντος (of-being) σὺν (together) ἡμῖν (unto-us) Ἀριστάρχου (of-an-Aristarchos) Μακεδόνος (of-a-Makedonian) Θεσσαλονικέως: (of-a-Thessaloniker-of)
27:2. ascendentes autem navem hadrumetinam incipientem navigare circa Asiae loca sustulimus perseverante nobiscum Aristarcho Macedone ThessalonicenseGoing on board a ship of Adrumetum, we launched, meaning to sail by the coasts of Asia, Aristarchus, the Macedonian of Thessalonica, continuing with us.
2. And embarking in a ship of Adramyttium, which was about to sail unto the places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica, being with us.
27:2. After climbing aboard a ship from Adramyttium, we set sail and began to navigate along the ports of Asia, with Aristarchus, the Macedonian from Thessalonica, joining us.
And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; [one] Aristarchus, a Macedonian of Thessalonica, being with us:

2: Мы взошли на Адрамитский корабль и отправились, намереваясь плыть около Асийских мест. С нами был Аристарх, Македонянин из Фессалоники.
27:2  ἐπιβάντες δὲ πλοίῳ ἀδραμυττηνῶ μέλλοντι πλεῖν εἰς τοὺς κατὰ τὴν ἀσίαν τόπους ἀνήχθημεν, ὄντος σὺν ἡμῖν ἀριστάρχου μακεδόνος θεσσαλονικέως·
27:2. ascendentes autem navem hadrumetinam incipientem navigare circa Asiae loca sustulimus perseverante nobiscum Aristarcho Macedone Thessalonicense
Going on board a ship of Adrumetum, we launched, meaning to sail by the coasts of Asia, Aristarchus, the Macedonian of Thessalonica, continuing with us.
27:2. After climbing aboard a ship from Adramyttium, we set sail and began to navigate along the ports of Asia, with Aristarchus, the Macedonian from Thessalonica, joining us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Адрамитский корабль..." - Aдpaмит - приморский город в Малоазийской провинции - Миссии, недалеко от Трояды и Асса (см. к XVI:7-8; XX:5-6). Это, вероятно, был корабль одного из адрамитских купцов.

"Плыть около Асийских мест...", - т. е. вдоль берегов Сирии и Малой Азии до Адрамита. Узники были посажены на этот корабль, очевидно, за неимением другого, который бы прямо направлялся в Италию, - в расчете пересесть в одной из Малоазийских пристаней на другой корабль до Италии. Такие корабли, при живых торговых сношениях Малой Азии с Италией, можно было найти здесь всегда, как случилось и теперь (ст. 6).

Об Аристархе см. XIX:29; XX:4; Кол IV:10; Флм I:24.
Adam Clarke: Commentary on the Bible - 1831
27:2: A ship of Adramyttium - There were several places of this name; and in different MSS. the name is variously written. The port in question appears to have been a place in Mysia, in Asia Minor. And the abb Vertot, in his history of the Knights of Malta, says it is now called Mehedia. Others think it was a city and seaport of Africa, whence the ship mentioned above had been fitted out; but it is more probable that the city and seaport here meant is that on the coast of the Aegean Sea, opposite Mitylene, and not far from Pergamos. See its situation on the map.
Aristarchus, a Macedonian - We have seen this person with St. Paul at Ephesus, during the disturbances there, Act 19:29, where he had been seized by the mob, and was in great personal danger. He afterwards attended Paul to Macedonia, and returned with him to Asia, Act 20:4. Now, accompanying him to Rome, he was there a fellow prisoner with him, Col 4:10, and is mentioned in St. Paul's epistle to Philemon, Plm 1:24, who was probably their common friend. - Dodd. Luke and Aristarchus were certainly not prisoners at this time, and seem to have gone with St. Paul merely as his companions, through affection to him, and love for the cause of Christianity. How Aristarchus became his fellow prisoner, as is stated Col 4:10, we cannot tell, but it could not have been at this time.
Albert Barnes: Notes on the Bible - 1834
27:2: A ship of Adramyttium - A maritime town of Mysia, in Asia Minor, opposite to the island of Lesbos. This was a ship which had been built there, or which sailed from that port, but which was then in the port of Caesarea. It is evident, from Act 27:6, that this ship was not expected to sail to Italy, but that the centurion expected to find some other vessel into which he could put the prisoners to take them to Rome.
We launched - We loosed from our anchorage, or we set sail. See Act 13:13.
By the coasts of Asia - Of Asia Minor. Probably the owners of the ship designed to make a coasting voyage along the southern part of Asia Minor, and to engage in traffic with the maritime towns and cities.
One Aristarchus, a Macedonian - This man is mentioned as Paul's companion in travel in Act 19:29. He afterward attended him to Macedonia, and returned with him to Asia, Act 20:4. He now appears to have attended him, not as a prisoner, but as a voluntary companion, choosing to share with him his dangers, and to enjoy the benefit of his society and friendship. He went with him to Rome, and was a fellow-prisoner with him there Col 4:10, and is mentioned Plm 1:24 as Paul's fellow-laborer. It was doubtless a great comfort to Paul to have with him two such valuable friends as Luke and Aristarchus; and it was an instance of great affection for him that they were not ashamed of his bonds, but were willing to share his dangers, and to expose themselves to peril for the sake of accompanying him to Rome.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:2: Adramyttium: Adramyttium, now Adramyti, was a maritime city of Mysia in Asia Minor, seated at the foot of Mount Ida, on a gulf of the same name, opposite the island of Lesbos.
we: Act 21:1; Luk 8:22
to sail: Act 20:15, Act 20:16, Act 21:1-3
Aristarchus: Act 19:19, Act 20:4; Col 4:10; Plm 1:24
with us: Act 16:10-13, Act 16:17, Act 20:5, Act 21:5, Act 28:2, Act 28:10, Act 28:12, Act 28:16
John Gill
27:2 And entering into a ship of Adramyttium,.... Which was in the port of Caesarea; for from thence they set sail to the place where this ship was bound, which very likely was the place here mentioned; there was a city of this name in Africa, and which was built upon the sea shore, and is sometimes called Hadrumentum (g), as this is called Adramantos, in the Syriac version; and in the Alexandrian copy, and in another manuscript, "a ship of Adramyntum"; it is mentioned with Carthage, a city in Africa, by Pliny (h) and Solinus (i); the one calls it Adrumetum, and the other Adrymeto; and the latter says, that it, as well as Carthage, was built by the people of Tyre; and so Sallust (k) says, that the Phoenicians built Hippo, Adrumetum, Leptis, and other cities on the sea coast; and the name seems to be a Phoenician name, "Hadarmuth", which signifies "the court of death"; perhaps it might be so called, either from the badness of the air in which it was, or the dangerousness of its haven: Jerom calls it Hadrumetus, and says (l) it is a city in Byzacium, a country in Africa; he seems to design another place, the metropolis of the Byzacian country, the most fruitful of all the parts of Africa, and which in the Phoenician language was "Hadarmeoth"; which signifies "the court of a hundred"; that is, it was a place so fruitful that it brought forth an hundred fold; and agreeably to which is what Pliny says (m), they are called Libyphoenicians, who inhabit Byzacium, a country so named, in circuit two hundred and fifty miles, and of such great fruitfulness that the land returns to the husbandmen an hundred fold. The former of these is most likely to be the place here meant; and though we nowhere read of the apostle being here, nor of the Gospel being preached here in the early times of Christianity; yet in the "fourth" century there was a church in this place, and Philologus was bishop of it, who subscribed at a council held at Carthage in this century; and in the "fifth" century we read of several bishops of this place, as Aurelius, who was in the Chalcedon council, Flavianus in that at Ephesus, which was reckoned an infamous one, and Helladius, who was in the first Ephesine council, and Felix, who was banished by Gensericus (n). There was another city of the same name in Aeolia, or Mysia (o), and which was formerly called Pedasus, and since Landermiti, and was a seaport, and bids fair to be the place here intended; though since there was an island of Lycia called Adramitis (p), now Audromety, and it was at Myra, a city of Lycia, where this ship stopped, Acts 27:5 and where the passengers changed their ship, this seems most likely to be designed:
we launched; in the said ship from Caesarea:
meaning to sail by the coast of Asia; the lesser Asia, along by Ephesus and Miletus, as they did; for in this last place, as before observed, Trophimus was left sick; the Alexandrian copy reads, "that was about to sail"; that is, the ship of Adramyttium was about to sail, or just ready to sail by the coast of Asia, wherefore the company entered, and set forth in it on their voyage:
one Aristarchus a Macedonian, of Thessalonica, being with us; the same person that was with the apostle at Ephesus, and accompanied him into Asia, Acts 19:29 the same went through with him to Rome, and became his fellowlabourer, and fellow prisoner there, Philem 1:24 Col 4:10.
(g) Mela, l. 1. c. 7. (h) Nat. Hist. l. 6. c. 34. (i) Polyhistor. c. 40. (k) Bellum Jugurth. p. 52. (l) De locis Hebraicis, fol. 96. B. (m) Nat. Hist. l. 5. c. 4. (n) Magdeburg. Eccl. Hist. cent. 4. c. 9. p. 496, 497. cent. 5. c. 10. p. 648. (o) Plin. l. 5. c. 30. Ptolom. l. 5. c. 2. Mela. l. 1. c. 18. Pausan. Messenica sive l. 4. p. 268. Herodot. l. 7. c. 42. (p) Stephanus de urbibus.
John Wesley
27:2 Adramyttium - was a sea port of Mysia. Aristarchus and Luke went with Paul by choice, not being ashamed of his bonds.
Robert Jamieson, A. R. Fausset and David Brown
27:2 a ship of--belonging to.
Adramyttium--a port on the northeast coast of the Ægean Sea. Doubtless the centurion expected to find another ship, bound for Italy, at some of the ports of Asia Minor, without having to go with this ship all the way to Adramyttium; and in this he was not disappointed. See on Acts 27:6.
meaning to sail by the coasts--"places."
of Asia--a coasting vessel, which was to touch at the ports of proconsular Asia.
one Aristarchus, a Macedonian of Thessalonica, being with us--rather, "Aristarchus the Macedonian," &c. The word "one" should not have been introduced here by our translators, as if this name had not occurred before; for we find him seized by the Ephesian mob as a "man of Macedonia and Paul's companion in travel" (Acts 19:29) and as a "Thessalonian" accompanying the apostle from Ephesus on his voyage back to Palestine (Acts 20:4). Here both these places are mentioned in connection with his name. After this we find him at Rome with the apostle (Col 4:10; Philem 1:24).
27:327:3: Եւ ՚ի վաղիւ անդր իջա՛ք ՚ի Սիդոն. եւ մարդասիրութիւն ցուցեալ Յուլիա՛յ առ Պաւղոս, հրամայեաց առ բարեկամսն երթալ՝ եւ դարմա՛ն գտանել։
3. Յաջորդ օրը իջանք Սիդոն: Եւ Յուլիոսը, Պօղոսի հանդէպ մարդասիրութիւն ցուցաբերելով, նրան հրաման տուեց գնալ բարեկամների մօտ խնամք ստանալու:
3 Հետեւեալ օրը Սիդոն հասանք։ Յուլիոս մարդասիրութիւն ցուցնելով Պօղոսին՝ հրաման տուաւ որ բարեկամներուն երթայ ու դարմանուի։
Եւ ի վաղիւ անդր իջաք ի Սիդոն. եւ մարդասիրութիւն ցուցեալ Յուլեայ առ Պաւղոս, հրամայեաց առ բարեկամսն երթալ եւ դարման գտանել:

27:3: Եւ ՚ի վաղիւ անդր իջա՛ք ՚ի Սիդոն. եւ մարդասիրութիւն ցուցեալ Յուլիա՛յ առ Պաւղոս, հրամայեաց առ բարեկամսն երթալ՝ եւ դարմա՛ն գտանել։
3. Յաջորդ օրը իջանք Սիդոն: Եւ Յուլիոսը, Պօղոսի հանդէպ մարդասիրութիւն ցուցաբերելով, նրան հրաման տուեց գնալ բարեկամների մօտ խնամք ստանալու:
3 Հետեւեալ օրը Սիդոն հասանք։ Յուլիոս մարդասիրութիւն ցուցնելով Պօղոսին՝ հրաման տուաւ որ բարեկամներուն երթայ ու դարմանուի։
zohrab-1805▾ eastern-1994▾ western am▾
27:33: На другой [день] пристали к Сидону. Юлий, поступая с Павлом человеколюбиво, позволил ему сходить к друзьям и воспользоваться их усердием.
27:3  τῇ τε ἑτέρᾳ κατήχθημεν εἰς σιδῶνα, φιλανθρώπως τε ὁ ἰούλιος τῶ παύλῳ χρησάμενος ἐπέτρεψεν πρὸς τοὺς φίλους πορευθέντι ἐπιμελείας τυχεῖν.
27:3. τῇ (unto-the-one) τε (also) ἑτέρᾳ (unto-different) κατήχθημεν (we-had-been-led-down) εἰς (into) Σιδῶνα, (to-a-Sidon,"φιλανθρώπως (unto-mankind-cared) τε (also) ὁ (the-one) Ἰούλιος (an-Ioulios) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) χρησάμενος ( having-afforded-unto ) ἐπέτρεψεν (it-turned-upon) πρὸς (toward) τοὺς (to-the-ones) φίλους ( to-cared ) πορευθέντι (unto-having-been-traversed-of) ἐπιμελείας (of-a-concerning-upon-of) τυχεῖν. (to-have-had-actuated)
27:3. sequenti autem die devenimus Sidonem humane autem tractans Iulius Paulum permisit ad amicos ire et curam sui agereAnd the day following, we came to Sidon. And Julius, treating Paul courteously, permitted him to go to his friends and to take care of himself.
3. And the next day we touched at Sidon: and Julius treated Paul kindly, and gave him leave to go unto his friends and refresh himself.
27:3. And on the following day, we arrived at Sidon. And Julius, treating Paul humanely, permitted him to go to his friends and to look after himself.
And the next [day] we touched at Sidon. And Julius courteously entreated Paul, and gave [him] liberty to go unto his friends to refresh himself:

3: На другой [день] пристали к Сидону. Юлий, поступая с Павлом человеколюбиво, позволил ему сходить к друзьям и воспользоваться их усердием.
27:3  τῇ τε ἑτέρᾳ κατήχθημεν εἰς σιδῶνα, φιλανθρώπως τε ὁ ἰούλιος τῶ παύλῳ χρησάμενος ἐπέτρεψεν πρὸς τοὺς φίλους πορευθέντι ἐπιμελείας τυχεῖν.
27:3. sequenti autem die devenimus Sidonem humane autem tractans Iulius Paulum permisit ad amicos ire et curam sui agere
And the day following, we came to Sidon. And Julius, treating Paul courteously, permitted him to go to his friends and to take care of himself.
27:3. And on the following day, we arrived at Sidon. And Julius, treating Paul humanely, permitted him to go to his friends and to look after himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "К Сидону..." - древнейшему торговому городу Финикии (Мф XI:22), верстах в 100: от Кесарии. Сюда корабль прибыл на другой день, что показывает полную благополучность плавания.

"Сходить к друзьям..." Вероятно, корабль имел здесь довольно продолжительную остановку, во время которой апостол получил от человеколюбивого Юлия разрешение (конечно, в сопровождении стражи) посетить своих друзей, т. е. христиан (ср. XI:19), и воспользоваться их усердием для удовлетворения нужд апостола и его спутников (христиан) в дальнейшем плавании. "Вероятно, Павел нуждался в этом после многих бедствий от уз, от страха, от постоянной перемены мест. Смотри, как писатель не скрывает и того, что он желал получить пособие" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
27:3: Touched at Sidon - For some account of this place, see the notes on Mat 11:21; and Act 12:20.
Julius courteously entreated Paul - At the conclusion of the preceding chapter, it has been intimated that the kind treatment which Paul received, both from Julius and at Rome, was owing to the impression made on the minds of Agrippa and Festus, relative to his innocence. It appears that Julius permitted him to go ashore, and visit the Christians which were then at Sidon, without using any extraordinary precautions to prevent his escape. He was probably accompanied with the soldier to whose arm he was chained; and it is reasonable to conclude that this soldier would fare well on St. Paul's account.
Albert Barnes: Notes on the Bible - 1834
27:3: We touched at Sidon - See the notes on Mat 11:21. Sidon was about 67 miles north of Caesarea, and the passage could be easily accomplished, under favorable circumstances, in 24 hours. It is probable that the vessel, being a "coaster," put in there for purposes of trade. Sidon is the last city on the Phoenician coast in which the presence of the apostle can be traced.
And Julius courteously entreated Paul - Treated him kindly or humanely.
And gave him liberty ... - The same thing had been done by Felix, Act 24:23.
Unto his friends - In Sidon. Paul had frequently traveled in that direction in going to and returning from Jerusalem, and it is not improbable, therefore, that he had friends in all the principal cities.
To refresh himself - To enjoy the benefit of their care; to make his present situation and his voyage as comfortable as possible. It is probable that they would furnish him with many supplies which were needful for his long and perilous voyage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:3: Sidon: Act 12:20; Gen 10:15, Gen 49:13; Isa 23:2-4, Isa 23:12; Zac 9:2
Julius: Act 24:23, Act 27:1, Act 27:3, Act 28:16
John Gill
27:3 And the next day we touched at Sidon,.... This was a famous city in Phoenicia, upon the northern border of the land of Israel; it was a maritime place, and noted for trade and navigation; Mela (q) calls it rich Sidon, and the chief of the maritime cities; Jerom (r) calls it the ancient city Sidon; and Curtius says (s) it was renowned for the antiquity and fame of its founders; it is thought to be built by Sidon, the firstborn of Canaan, Gen 10:15 from whom it took its name; so Josephus (t) affirms, that Sidonius, as he calls him, built a city in Phoenicia after his own name, and it is called by the Greeks Sidon; some say it was built by Sidus the son of Aegyptus, and named after him: according to R. Benjamin (u) it was a day's journey from hence to Tyre; and with others (w), it was not more than two hundred furlongs, about twelve or thirteen miles, which was another city of Phoenicia, as this was: Jerom's (x) account of Sidon is this,
"Sidon, a famous city of Phoenicia, formerly the border of the Canaanites, to the north, situated at the foot of Mount Libanus, and the artificer of glass:''
and so Pliny (y) calls it, it being famous for the making of glass; and Herodotus (z) speaks of it as a city of Phoenicia: Justin the historian says (a) it was built by the Tyrians, who called it by this name from the plenty of fish in it; for the Phoenicians call a fish "Sidon": and indeed Sidon or Tzidon seems to be derived from "Tzud", which signifies "to fish"; and the place is to this day called Said or Salt; and so R. Benjamin calls it Tzaida (b): to this city they came from Caesarea, the day following that they set out on, and here they stopped awhile:
and Julius courteously treated Paul; the centurion into whose hands the apostle was delivered, used him with great humanity and civility; he found grace in his sight, as Joseph did in the sight of Potiphar, and as he himself had done before with Lysias, Felix, Festus and Agrippa:
and gave him liberty to go unto his friends to refresh himself; for as there were disciples at Tyre, Acts 21:3 so it seems there were at Sidon, both which cities were in Phoenicia, and are often mentioned together; and the apostle was allowed to go ashore, and visit his friends, and be refreshed by them, both in body and spirit, and be provided for by them with things convenient for his voyage. It is highly probable that there was here a Gospel church, but by whom planted cannot be said; our Lord himself was at the borders of this place, Mt 15:21 and the ministers of the word scattered at the death of Stephen, went as far as Phoenicia preaching the Gospel, Acts 11:19 and that there were brethren there, appears from note on: See Gill on Acts 15:3, in which country Sidon was: in the "third" century there was a church in this place, and Zenobius was presbyter of it, who suffered martyrdom under Dioclesian (c); in the "fourth" century there was a bishop of the church here, at the synod held at Nice; in the "fifth" century the bishop of the Sidonians, in the council of Chalcedon, declared his opinion with others against Dioscorus, whose name was Damianus; in the "sixth" century, mention is made of a bishop of Sidon, in the acts of the council held at Rome and Constantinople, and in the same century a synod met at Sidon, in the 20th year of Anastasius the emperor (d): the account of the bishops of Sidon, as given by Reland (e), is as follows; Theodorus bishop of Sidon subscribed in the first Nicene council, in the year 325; Paulus subscribed in the first council at Constantinople, in the year 381; Damianus was in the council held at Chalcedon, in the year 451; Megas is mentioned in the acts and epistles subjoined to the Chalcedon council; Andreas, bishop of this place, is taken notice of in a letter of John of Jerusalem.
(q) De orbis Situ, l. 1. c. 12. (r) Epitaph. Paulae, Tom. I. fol. 58. (s) Hist. l. 4. c. 1. (t) Antiqu. l. 1. c. 6. sect. 2. (u) Itinerar. p. 85. (w) Reland. Palestina Illustrata, l. 2. p. 433, 510. (x) De locis Hebraicis, fol. 96. I. (y) Nat. Hist. l. 5. c. 19. & l. 36. c. 26. (z) Euterpe, c. 116. & Thalia, c. 136. (a) Hist. ex Trogo, l. 18. c. 3. (b) Itinerar. p. 34. (c) Euseb. Eccl. Hist. l. 8. c. 13. (d) Magdeburg. Hist. Eccl. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2. c. 10. p. 551. cent. 6. c. 2. p. 3. c. 3. p. 17. c. 9. p. 243. (e) Palestina Illustrata, l. 3. p. 1014.
John Wesley
27:3 Julius treating Paul courteously - Perhaps he had heard him make his defence.
Robert Jamieson, A. R. Fausset and David Brown
27:3 next day we touched at Sidon--To reach this ancient and celebrated Mediterranean port, about seventy miles north from CÃ&brvbr;sarea, in one day, they must have had a fair wind.
Julius courteously--(See on Acts 27:1).
gave him liberty to go to his friends--no doubt disciples, gained, it would seem, by degrees, all along the Phœnician coast since the first preaching there (see on Acts 11:19 and Acts 21:4).
to refresh himself--which after his long confinement would not be unnecessary. Such small personal details are in this case extremely interesting.
27:427:4: Եւ անտի ելեալ խոնարհագոյն, նաւեցա՛ք ՚ի Կիպրոս՝ եւ վասն հողմոցն ընդդէմ լինելոյ[2825]։ [2825] Յոմանս պակասի. ՚Ի Կիպրոս՝ եւ վասն հող՛՛։ Ուր ոմանք. Վասն հողմոյն ընդդէմ։
4. Այնտեղից դուրս գալով, քանի որ քամին հակառակ կողմից էր, նաւարկեցինք Կիպրոսի մօտով աւելի ցած:
4 Անկէ ելլելով՝ Կիպրոսի վարի կողմէն նաւարկեցինք՝ հովին դէմ ըլլալուն համար։
Եւ անտի ելեալ խոնարհագոյն նաւեցաք ի Կիպրոս վասն հողմոյն ընդդէմ լինելոյ:

27:4: Եւ անտի ելեալ խոնարհագոյն, նաւեցա՛ք ՚ի Կիպրոս՝ եւ վասն հողմոցն ընդդէմ լինելոյ[2825]։
[2825] Յոմանս պակասի. ՚Ի Կիպրոս՝ եւ վասն հող՛՛։ Ուր ոմանք. Վասն հողմոյն ընդդէմ։
4. Այնտեղից դուրս գալով, քանի որ քամին հակառակ կողմից էր, նաւարկեցինք Կիպրոսի մօտով աւելի ցած:
4 Անկէ ելլելով՝ Կիպրոսի վարի կողմէն նաւարկեցինք՝ հովին դէմ ըլլալուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
27:44: Отправившись оттуда, мы приплыли в Кипр, по причине противных ветров,
27:4  κἀκεῖθεν ἀναχθέντες ὑπεπλεύσαμεν τὴν κύπρον διὰ τὸ τοὺς ἀνέμους εἶναι ἐναντίους,
27:4. κἀκεῖθεν (And-thither-from) ἀναχθέντες ( having-been-led-up ) ὑπεπλεύσαμεν (we-floated-under-unto) τὴν (to-the-one) Κύπρον (to-a-Kupros) διὰ (through) τὸ (to-the-one) τοὺς (to-the-ones) ἀνέμους (to-winds) εἶναι (to-be) ἐναντίους , ( to-ever-a-oned-in ,"
27:4. et inde cum sustulissemus subnavigavimus Cypro propterea quod essent venti contrariiAnd when we had launched from thence, we sailed under Cyprus, because the winds were contrary.
4. And putting to sea from thence, we sailed under the lee of Cyprus, because the winds were contrary.
27:4. And when we had set sail from there, we navigated below Cyprus, because the winds were contrary.
And when we had launched from thence, we sailed under Cyprus, because the winds were contrary:

4: Отправившись оттуда, мы приплыли в Кипр, по причине противных ветров,
27:4  κἀκεῖθεν ἀναχθέντες ὑπεπλεύσαμεν τὴν κύπρον διὰ τὸ τοὺς ἀνέμους εἶναι ἐναντίους,
27:4. et inde cum sustulissemus subnavigavimus Cypro propterea quod essent venti contrarii
And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.
27:4. And when we had set sail from there, we navigated below Cyprus, because the winds were contrary.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Приплыли в Кипр..." - см. к IV:36: иПар. Это совершилось, по-видимому, вопреки первоначальному намерению плавателей (ст. 2) по причине противных ветров, отклонивших корабль от принятого направления.
Adam Clarke: Commentary on the Bible - 1831
27:4: We sailed under Cyprus - See on Act 4:36 (note).
Albert Barnes: Notes on the Bible - 1834
27:4: We sailed under Cyprus - For an account of Cyprus, see the notes on Act 4:36. By sailing "under Cyprus" is meant that they sailed along its coasts; they kept near to it; they thus endeavored to break off the violent winds. Instead of steering a direct course in the open sea, which would have exposed them to violent opposing winds, they kept near this large island, so that it was between them and the westerly winds. The force of the wind was thus broken, and the voyage was rendered less difficult and dangerous. They went between Cyprus and Asia Minor, leaving Cyprus to the left. A sailor would express the idea by saying that they sailed under the lee of Cyprus. Had it not been for the strong western winds, they would have left it on the right.
The winds were contrary - Were from the west, or southwest, which thus pRev_ented their pursuing a direct course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:4: Cyprus: Act 4:36, Act 11:19, Act 11:20, Act 13:4, Act 15:39, Act 21:3, Act 21:16
the winds: Mat 14:24; Mar 6:48
John Gill
27:4 And when we had launched from thence,.... From Sidon:
we sailed under Cyprus, because the winds were contrary; that is, they sailed below the island of Cyprus; of which see Acts 4:36 whereas if the wind had been right for them, they would have sailed above the island; leaving it on the right hand, in a straight course to Myra; but now they were obliged to go below it, leaving it on the left hand, going in part about it, through the seas of Cilicia and Pamphylia to Lycia, as follows.
John Wesley
27:4 We sailed under Cyprus - Leaving it on the left hand.
Robert Jamieson, A. R. Fausset and David Brown
27:4 when we had launched--"set sail."
from thence, we sailed under Cyprus, because the winds were contrary--The wind blowing from the westward, probably with a touch of the north, which was adverse, they sailed under the lee of Cyprus, keeping it on their left, and steering between it and the mainland of Phœnicia.
27:527:5: Յայնժամ ընդ մէ՛ջ ծովուն Կիլիկեայ եւ Պամփիլեայ նաւեալ՝ իջաք ՚ի Սմիւռա Լիկիացւոց[2826]։ [2826] Ոմանք. Կիւլիկիայ եւ Պամփիւլիայ... ՚ի Զմիւռնիա Լիկացւոց։ Յօրինակին. Լւկիացւոց։
5. Ապա Կիլիկիայի եւ Պամփիւլիայի մէջտեղում, բաց ծովի միջով նաւարկելուց յետոյ իջանք Լիկիայի Միւռա քաղաքը:
5 Ետքը Կիլիկիոյ ու Պամփիւլիոյ ծովուն մէջէն նաւարկելով՝ Լիկիայի Միռա քաղաքը հասանք։
Յայնժամ ընդ մէջ ծովուն Կիլիկեայ եւ Պամփիլեայ նաւեալ` իջաք ի Միւռա Լիկիացւոց:

27:5: Յայնժամ ընդ մէ՛ջ ծովուն Կիլիկեայ եւ Պամփիլեայ նաւեալ՝ իջաք ՚ի Սմիւռա Լիկիացւոց[2826]։
[2826] Ոմանք. Կիւլիկիայ եւ Պամփիւլիայ... ՚ի Զմիւռնիա Լիկացւոց։ Յօրինակին. Լւկիացւոց։
5. Ապա Կիլիկիայի եւ Պամփիւլիայի մէջտեղում, բաց ծովի միջով նաւարկելուց յետոյ իջանք Լիկիայի Միւռա քաղաքը:
5 Ետքը Կիլիկիոյ ու Պամփիւլիոյ ծովուն մէջէն նաւարկելով՝ Լիկիայի Միռա քաղաքը հասանք։
zohrab-1805▾ eastern-1994▾ western am▾
27:55: и, переплыв море против Киликии и Памфилии, прибыли в Миры Ликийские.
27:5  τό τε πέλαγος τὸ κατὰ τὴν κιλικίαν καὶ παμφυλίαν διαπλεύσαντες κατήλθομεν εἰς μύρα τῆς λυκίας.
27:5. τό (to-the-one) τε (also) πέλαγος (to-an-expanse) τὸ (to-the-one) κατὰ (down) τὴν (to-the-one) Κιλικίαν (to-a-Kilikia) καὶ (and) Παμφυλίαν (to-a-Pamfulia) διαπλεύσαντες ( having-floated-through-unto ) κατήλθαμεν (we-came-down) εἰς (into) Μύρρα (to-Murras') τῆς (of-the-one) Λυκίας. (of-a-Lukia)
27:5. et pelagus Ciliciae et Pamphiliae navigantes venimus Lystram quae est LyciaeAnd sailing over the sea of Cilicia and Pamphylia, we came to Lystra, which is in Lycia.
5. And when we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, of Lycia.
27:5. And navigating though the sea of Cilicia and Pamphylia, we arrived at Lystra, which is in Lycia.
And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, [a city] of Lycia:

5: и, переплыв море против Киликии и Памфилии, прибыли в Миры Ликийские.
27:5  τό τε πέλαγος τὸ κατὰ τὴν κιλικίαν καὶ παμφυλίαν διαπλεύσαντες κατήλθομεν εἰς μύρα τῆς λυκίας.
27:5. et pelagus Ciliciae et Pamphiliae navigantes venimus Lystram quae est Lyciae
And sailing over the sea of Cilicia and Pamphylia, we came to Lystra, which is in Lycia.
27:5. And navigating though the sea of Cilicia and Pamphylia, we arrived at Lystra, which is in Lycia.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Переплыв море против Киликии и Памфилии..." - (см. прим. к XI:25: и XIII:13), следовательно, не заходя в их приморские города, прибыли в Миры Ликийские - цветущий тогда город в Малоазийской провинции Ликии, верстах в 4: от моря, на реке судоходной до самого города. Здесь найден был сотником александрийский корабль, плывший в Италию, на который пересадили узников и конвой. Вероятно, это был тоже купеческий корабль, очень большого размера, везший груз пшеницы (ст. 38) и, кроме того, до 276: человек народа (ст. 37). Почему этот корабль, плывший из Александрии в Италию, настолько уклонился от прямого пути, очутившись в Малой Азии, неизвестно: может быть, был загнан противными ветрами, может быть, торговыми делами, сдачей или приемкой грузов и т. п.
Adam Clarke: Commentary on the Bible - 1831
27:5: Pamphylia - See on Act 2:10 (note).
Myra, a city of Lycia - The name of this city is written variously in the MSS., Myra, Murrha, Smyra, and Smyrna. Grotius conjectures that all these names are corrupted, and that it should be written Limyra, which is the name both of a river and city in Lycia. It is certain that, in common conversation, the first syllable, li, might be readily dropped, and then Myra, the word in the text, would remain. Strabo mentions both Myra and Limyra, lib. xiv. p. 666. The former, he says, is twenty stadia from the sea, επι μετεωρου λοφου, upon a high hill: the latter, he says, is the name of a river; and twenty stadia up this river is the town Limyra itself. These places were not far distant, and one of them is certainly meant.
Albert Barnes: Notes on the Bible - 1834
27:5: The sea of Cilicia and Pamphylia - The sea which lies off the, coast from these two regions. For their situation, see the notes on Act 6:9, and Act 13:13.
We came to Myra, a city of Lycia - Lycia was a province in the southwestern part of Asia Minor, having Phrygia and Pisidia on the north, the Mediterranean on the south, Pamphylia on the east, and Carla on the west.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:5: Cilicia: Act 6:9, Act 15:23, Act 15:41, Act 21:39, Act 22:3; Gal 1:21
Pamphylia: Act 2:10, Act 13:13, Act 15:38
Myra: Myra was a city of Lycia, situated on a hill, twenty stadia from the sea.
John Gill
27:5 And when we had sailed over the sea of Cilicia and Pamphylia,.... For these two seas joined, as Pliny says (f), "mare Pamphylium Cilicio jungitur", the Pamphylian sea is joined to the Cilician; and in another place (g) he observes, that in the Pamphylian sea were islands of no note, and in the Cilician sea of the five chiefest was Cyprus (an island mentioned in the preceding verse), and a little after, the sea of Cilicia is distant from Anemurius fifty miles:
we came to Myra a city of Lycia; not Limyra in Lycia, though that lay by the sea side; for according both to Pliny (h) and Ptolomy (i), Limyra and Myra were two distinct places in Lycia; which was a country, according to the latter, which had on the west and north Asia; (according to others, Caria on the west, and part of Lydia on the north;) on the east part of Pamphylia, and on the south the Lycian sea, or, as others, the Rhodian sea: much less was this the city of Smyrna, as some have said, which lay another way in Ionia, over against the Aegean sea; and still less Lystra, as the Alexandrian copy and Vulgate Latin version read, which was in Lycaonia, and in the continent many miles from the sea: Lycia was a country of the lesser Asia, and lay between Caria and Pamphylia, and so it is mentioned with Caria and Pamphylia, in:
"And to all the countries and to Sampsames, and the Lacedemonians, and to Delus, and Myndus, and Sicyon, and Caria, and Samos, and Pamphylia, and Lycia, and Halicarnassus, and Rhodus, and Aradus, and Cos, and Side, and Aradus, and Gortyna, and Cnidus, and Cyprus, and Cyrene.'' (1 Maccabees 15:23)
and the Carians, Pamphylians, and Lycians, are frequently put together in history; and the Lycians are said (k) to be originally of Crete, and to have their name from Lycus the son of Pandion; though some think that Lycia took its name "a luce", from light, and of this country Myra was the metropolis: Ptolomy calls it Myrra, as if it had the signification of "myrrhe"; and so Jerom or Origen (l) reads it here, and interprets it "bitter"; but Pliny and others call it Myra, as here, and it signifies "ointment"; and here the apostle staying some time, though it cannot be said how long, no doubt opened the box of the precious ointment of the Gospel, and diffused the savour of it in this place; for in the beginning of the "fourth" century, in Constantine's time, we read of one Nicolaus, a famous man, bishop of Myra in Lycia, who was present at the council of Nice, and there showed the scars and marks upon him, because of his constant confession of Christ under Maximinus; in the "fifth" century there was a bishop of this place, whose name was Romanus, and was in two synods, in the infamous one at Ephesus, where he favoured Eutyches, and in that at Chalcedon; in the "sixth" century mention is made of a bishop of this church in the acts of the synod at Rome and Constantinople; in the "seventh" century, Polyeuctus, bishop of Myra, was in the sixth synod at Constantinople, and in this century Myra was the metropolitan church of Lycia; in the "eighth" century, Theodorus, bishop of it, was in the Nicene synod; and in the ninth century this place was taken by the Saracens (m).
(f) Hist. l. 5. c. 27. (g) Ib. c. 31. (h) Ib. c. 27. (i) Geograph. l. 5. c. 3. (k) Herodotus, l. 1. c. 173. & l. 7. c. 92. Pausanias, l. 1. p. 33. & l. 7. p. 401. (l) De Hebraicis Nominibus, fol. 106. A. (m) Magdeburg. Eccl. Hist. cent. 4. c. 2. p. 3. c. 10. p. 552. cent. 5. c. 2. p. 3. c. 10. p. 588. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. cent. 8. c. 2. p. 4. cent. 9. c. 3. p. 13.
Robert Jamieson, A. R. Fausset and David Brown
27:5 when we had sailed over the Sea of Cilicia and Pamphylia--coasts with which Paul had been long familiar, the one, perhaps, from boyhood, the other from the time of his first missionary tour.
we came to Myra, a city of Lycia--a port a little east of Patara (see on Acts 21:1).
27:627:6: Եւ անդ գտեալ հարիւրապետին նա՛ւ մի Աղեքսանդրացի՝ որ երթայր յԻտալիա, եմո՛յծ զմեզ անդր[2827]։ [2827] Ոմանք. Եմոյծ զնա անդր։
6. Եւ այնտեղ հարիւրապետը գտնելով ալեքսանդրեան մի նաւ, որ Իտալիա էր գնում, մեզ այնտեղ մտցրեց:
6 Հարիւրապետը հոն Աղեքսանդրիական նաւ մը գտնելով, որ Իտալիա կ’երթար, մեզ անոր մէջ մտցուց։
Եւ անդ գտեալ հարիւրապետին նաւ մի Աղեքսանդրացի որ երթայր յԻտալիա` եմոյծ զմեզ անդր:

27:6: Եւ անդ գտեալ հարիւրապետին նա՛ւ մի Աղեքսանդրացի՝ որ երթայր յԻտալիա, եմո՛յծ զմեզ անդր[2827]։
[2827] Ոմանք. Եմոյծ զնա անդր։
6. Եւ այնտեղ հարիւրապետը գտնելով ալեքսանդրեան մի նաւ, որ Իտալիա էր գնում, մեզ այնտեղ մտցրեց:
6 Հարիւրապետը հոն Աղեքսանդրիական նաւ մը գտնելով, որ Իտալիա կ’երթար, մեզ անոր մէջ մտցուց։
zohrab-1805▾ eastern-1994▾ western am▾
27:66: Там сотник нашел Александрийский корабль, плывущий в Италию, и посадил нас на него.
27:6  κἀκεῖ εὑρὼν ὁ ἑκατοντάρχης πλοῖον ἀλεξανδρῖνον πλέον εἰς τὴν ἰταλίαν ἐνεβίβασεν ἡμᾶς εἰς αὐτό.
27:6. Κἀκεῖ (And-thither) εὑρὼν (having-had-found,"ὁ (the-one) ἑκατοντάρχης (a-firster-of-hundred,"πλοῖον (to-a-floatlet) Ἀλεξανδρινὸν (to-Alexandria-belonged-to) πλέον (to-floating-unto) εἰς (into) τὴν (to-the-one) Ἰταλίαν (to-an-Italia,"ἐνεβίβασεν (it-in-brought-to) ἡμᾶς (to-us) εἰς (into) αὐτό. (to-it)
27:6. et ibi inveniens centurio navem alexandrinam navigantem in Italiam transposuit nos in eamAnd there, the centurion, finding a ship of Alexandria sailing into Italy, removed us into it.
6. And there the centurion found a ship of Alexandria sailing for Italy; and he put us therein.
27:6. And there the centurion found a ship from Alexandria sailing to Italy, and he transferred us to it.
And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein:

6: Там сотник нашел Александрийский корабль, плывущий в Италию, и посадил нас на него.
27:6  κἀκεῖ εὑρὼν ὁ ἑκατοντάρχης πλοῖον ἀλεξανδρῖνον πλέον εἰς τὴν ἰταλίαν ἐνεβίβασεν ἡμᾶς εἰς αὐτό.
27:6. et ibi inveniens centurio navem alexandrinam navigantem in Italiam transposuit nos in eam
And there, the centurion, finding a ship of Alexandria sailing into Italy, removed us into it.
27:6. And there the centurion found a ship from Alexandria sailing to Italy, and he transferred us to it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:6: A ship of Alexandria - It appears, from Act 27:38, that this ship was laden with wheat, which she was carrying from Alexandria to Rome. We know that the Romans imported much corn from Egypt, together with different articles of Persian and Indian merchandise.
Albert Barnes: Notes on the Bible - 1834
27:6: A ship of Alexandria - A ship belonging to Alexandria. Alexandria was in Egypt, and was founded by Alexander the Great. It appears from Act 27:38 that the ship was laden with wheat. It is well known that great quantities of wheat were imported from Egypt to Rome, and it appears that this was one of the large ships which were employed for that purpose. Why the ship was on the coast of Asia Minor is not known But it is probable that it had been driven out of its way by adverse winds or tempests.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:6: the centurion: Act 27:1
Alexandria: Alexandria, now Scanderoon, was a celebrated city and port of Egypt, built by Alexander the Great, situated on the Mediterranean and the lake Moeris, opposite the island of Pharos, and about twelve miles from the western branch of the Nile. Act 6:9, Act 18:24, Act 28:11
John Gill
27:6 And there the centurion found a ship of Alexandria,.... Alexandria was the chief city in Egypt, built by Alexander the great, from whom it took its name; it was situated near the sea, and had a famous haven or port, which R. Benjamin (n) calls , "the port of Alexandria"; from hence ships were sent into several parts for trade and commerce, and one of these Julius found at Myra: the top sail was a distinguishing sign of a ship of Alexandria, for none might spread their top sails but ships of Alexandria (o); these were not obliged to strike sail when they came into a port: the Jewish writers make frequent mention of , "a ship of Alexandria" (p); by which they intend a ship of a large bulk, which had a cistern in it for fresh water for a long voyage; and by this they distinguish ships of bulk from those small ones, that were used about their coasts; a ship of Alexandria with them was a ship that went from the land of Israel to Alexandria; whereas here it seems to design one that belonged to Alexandria, and went from thence to other parts: and this ship was
sailing into Italy; and it was usual for ships to go from Alexandria to Puteoli in Italy, and from thence to Alexandria upon trade and business (q).
and he put us therein; the centurion removed Paul and his companions, and the rest of the prisoners, with whatsoever soldiers were under his care, out of the ship of Adramyttium, into the ship of Alexandria; that is, he ordered them to remove out of one into the other.
(n) Itinerar. p. 121. (o) Senec. Ep. 77. Alex. ab Alex. Genial. Dier. l. 4. c. 2. (p) T. Bab. Sabbat, fol. 35. 1. & Erubin, fol. 14. 2. & Gloss. in ib. Misn. Ohalot, c. 8. sect. 1. & Celim, c. 15. sect. 1. & Maimon. & Bartenora in ib. (q) Senec. Ep. 77. Philo in Flaccum, p. 968, 969.
Robert Jamieson, A. R. Fausset and David Brown
27:6 there . . . found a ship of Alexandria, sailing into Italy, and he put us therein--(See on Acts 27:2). As Egypt was the granary of Italy, and this vessel was laden with wheat (Acts 27:35), we need not wonder it was large enough to carry two hundred seventy-six souls, passengers and crew together (Acts 27:37). Besides, the Egyptian merchantmen, among the largest in the Mediterranean, were equal to the largest merchantmen in our day. It may seem strange that on their passage from Alexandria to Italy they should be found at a Lycian port. But even still it is not unusual to stand to the north towards Asia Minor, for the sake of the current.
27:727:7: Եւ ՚ի բազում աւուրս ծանրանաւեալք հազիւ հասաք առ Կնիւդեաւ. եւ ՚ի չթողացուցանել մեզ հողմոյն, նաւեցա՛ք խոնարհագոյն ՚ի Կրիտէ առ Սաղամինեաւ[2828]։ [2828] Ոմանք. Առ Կնիդոն, եւ ՚ի չթուլացուցանել զմեզ հողմոյն... ՚ի Կրետէ առ Սաղմոնեաւ. կամ՝ Սաղմինեաւ։ Ուր օրինակ մի. Հասաք առ Նիկոդիմեաւ։ Ոսկան. ՚Ի խոնարհագոյն ՚ի Կրետէ։
7. Եւ բազում օրեր դանդաղ նաւարկելուց յետոյ դժուարութեամբ հասանք մինչեւ Կնիդիայի մօտերքը. եւ երբ քամին թոյլ չտուեց մեզ, նաւարկեցինք Կրետէի եզերքով ներքեւ, մինչեւ Սաղմոնիայի մօտերքը:
7 Շատ օրեր կամաց կամաց նաւելով՝ հազիւ թէ Կնիդոսի քովերը հասանք, հովը մեզի դէմ ըլլալով՝ Կրետէի վարի կողմէն Սաղմոնայի քովէն նաւեցինք
Եւ ի բազում աւուրս ծանրանաւեալք` հազիւ հասաք առ Կնիդեաւ. եւ ի չթողացուցանել մեզ հողմոյն, նաւեցաք խոնարհագոյն ի Կրետէ առ Սաղմոնեաւ:

27:7: Եւ ՚ի բազում աւուրս ծանրանաւեալք հազիւ հասաք առ Կնիւդեաւ. եւ ՚ի չթողացուցանել մեզ հողմոյն, նաւեցա՛ք խոնարհագոյն ՚ի Կրիտէ առ Սաղամինեաւ[2828]։
[2828] Ոմանք. Առ Կնիդոն, եւ ՚ի չթուլացուցանել զմեզ հողմոյն... ՚ի Կրետէ առ Սաղմոնեաւ. կամ՝ Սաղմինեաւ։ Ուր օրինակ մի. Հասաք առ Նիկոդիմեաւ։ Ոսկան. ՚Ի խոնարհագոյն ՚ի Կրետէ։
7. Եւ բազում օրեր դանդաղ նաւարկելուց յետոյ դժուարութեամբ հասանք մինչեւ Կնիդիայի մօտերքը. եւ երբ քամին թոյլ չտուեց մեզ, նաւարկեցինք Կրետէի եզերքով ներքեւ, մինչեւ Սաղմոնիայի մօտերքը:
7 Շատ օրեր կամաց կամաց նաւելով՝ հազիւ թէ Կնիդոսի քովերը հասանք, հովը մեզի դէմ ըլլալով՝ Կրետէի վարի կողմէն Սաղմոնայի քովէն նաւեցինք
zohrab-1805▾ eastern-1994▾ western am▾
27:77: Медленно плавая многие дни и едва поровнявшись с Книдом, по причине неблагоприятного нам ветра, мы подплыли к Криту при Салмоне.
27:7  ἐν ἱκαναῖς δὲ ἡμέραις βραδυπλοοῦντες καὶ μόλις γενόμενοι κατὰ τὴν κνίδον, μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου, ὑπεπλεύσαμεν τὴν κρήτην κατὰ σαλμώνην,
27:7. ἐν (In) ἱκαναῖς ( unto-ampled ) δὲ (moreover) ἡμέραις (unto-days) βραδυπλοοῦντες ( delayed-floating-unto ) καὶ (and) μόλις (arduously) γενόμενοι ( having-had-became ) κατὰ (down) τὴν (to-the-one) Κνίδον, (to-a-Knidos,"μὴ (lest) προσεῶντος (of-toward-letting-unto) ἡμᾶς (to-us) τοῦ (of-the-one) ἀνέμου, (of-a-wind,"ὑπεπλεύσαμεν (we-floated-under-unto) τὴν (to-the-one) Κρήτην (to-a-Krete) κατὰ (down) Σαλμώνην, (to-a-Salmone,"
27:7. et cum multis diebus tarde navigaremus et vix devenissemus contra Cnidum prohibente nos vento adnavigavimus Cretae secundum SalmonemAnd when for many days we had sailed slowly and were scarce come over against Gnidus, the wind not suffering us, we sailed near Crete by Salmone.
7. And when we had sailed slowly many days, and were come with difficulty over against Cnidus, the wind not further suffering us, we sailed under the lee of Crete, over against Salmone;
27:7. And when we had sailed slowly for many days and had barely arrived opposite Cnidus, for the wind was hindering us, we sailed to Crete, near Salmone.
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:

7: Медленно плавая многие дни и едва поровнявшись с Книдом, по причине неблагоприятного нам ветра, мы подплыли к Криту при Салмоне.
27:7  ἐν ἱκαναῖς δὲ ἡμέραις βραδυπλοοῦντες καὶ μόλις γενόμενοι κατὰ τὴν κνίδον, μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου, ὑπεπλεύσαμεν τὴν κρήτην κατὰ σαλμώνην,
27:7. et cum multis diebus tarde navigaremus et vix devenissemus contra Cnidum prohibente nos vento adnavigavimus Cretae secundum Salmonem
And when for many days we had sailed slowly and were scarce come over against Gnidus, the wind not suffering us, we sailed near Crete by Salmone.
27:7. And when we had sailed slowly for many days and had barely arrived opposite Cnidus, for the wind was hindering us, we sailed to Crete, near Salmone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: От Мир Ликийских до Книда - города в Малоазийской провинции Карий, на полуострове Книдии, при благоприятных условиях плавания, можно было доплыть в один день, равно как и от Книда до известного большого острова Крита. Но корабль плыл эти расстояния медленно, многие дни, задерживаемый неблагоприятными ветрами.

"При Салмоне" - мыс на восточном берегу Крита.

"Хорошие Пристани близ города Ласея..." - на южном берегу Крита. Здесь была бухта, хорошо защищенная от северо-западных ветров, затруднявших плавание корабля и заставлявших его спуститься под заслон от них Крита, чтобы южнее его и плыть далее. Но здесь, в усугубление прежней, выступила новая беда - не менее сильные и противные юго-западные ветры.
Adam Clarke: Commentary on the Bible - 1831
27:7: Sailed slowly many days - Partly because the wind was contrary, and partly because the vessel was heavy laden.
Over against Cnidus - This was a city or promontory of Asia, opposite to Crete, at one corner of the peninsula of Caria. Some think that this was an island between Crete and a promontory of the same name.
Over against Salmone - We have already seen that the island formerly called Crete is now called Candia; and Salmone or Sammon, or Samonium, now called Cape Salamon, or Salamina, was a promontory on the eastern coast of that island.
Albert Barnes: Notes on the Bible - 1834
27:7: Had sailed slowly - By reason of the pRev_alence of the western winds, Act 27:4.
Over against Cnidus - This was a city standing on a promontory of the same name in Asia Minor, in the part of the province of Caria called Doris, and a little northwest of the island of Rhodes.
The wind not suffering us - The wind repelling us in that direction; not permitting us to hold on a direct course, we were driven off near to Crete.
We sailed under Crete - See Act 27:4. We lay along near to Crete, so as to break the violence of the wind. For the situation of Crete, see the notes on Act 2:11.
Over against Salmone - Near to Salmone. This was the name of the promontory which formed the eastern extremity of the island of Crete.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:7: Cnidus: Cnidus was a town and promontory of Caria in Asia Minor, opposite Crete, now Cape Krio.
we sailed: Act 27:12, Act 27:13, Act 27:21, Act 2:11; Tit 1:5, Tit 1:12
under: Act 27:4
Crete: or, Candy, Crete, now Candy, is a large island in the Mediterranean, 250 miles in length, 50 in breadth, and 600 in circumference, lying at the entrance of the Aegean sea.
Salmone: Salmone, now Salamina, was a city and cape on the east of the island of Crete.
Geneva 1599
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 (a) Salmone;
(a) Which was a high hill of Crete.
John Gill
27:7 And when we had sailed slowly many days,.... Because of contrary winds, as in Acts 27:4 or else for want of wind, as some think; the Syriac version renders it, "and because it sailed heavily"; that is, the ship being loaden with goods:
and scarce were come over against Cnidus; or "Gnidus", as it is sometimes called; it was a city and promontory in Doris, in the Chersonese or peninsula of Caria, famous for the marble statue of Venus made by Praxiteles (r); it was over against the island of Crete, and is now called Capo Chio; it was the birthplace of Eudoxus, a famous philosopher, astrologer, geometrician, physician and lawgiver (s); it is made mention of in:
"And to all the countries and to Sampsames, and the Lacedemonians, and to Delus, and Myndus, and Sicyon, and Caria, and Samos, and Pamphylia, and Lycia, and Halicarnassus, and Rhodus, and Aradus, and Cos, and Side, and Aradus, and Gortyna, and Cnidus, and Cyprus, and Cyrene.'' (1 Maccabees 15:23)
Jerom (t) says, it was a famous island over against Asia, joining to the province of Caria; some think it has its name from the fish "Gnidus", which is taken about this place, and which is of such an extraordinary nature, that when taken in the hand, it stings like a nettle; others (u) derive it from "hanad", or "gnad", which, in the Phoenician language signifies "to join"; because, as both Pausanias (w) and Strabo (x) say, it was joined by a bridge or causeway to the continent: it had two ports in it, as the last mentioned writer says, but into neither of them did the ship put, in which the apostle was; nor do we read of the Gospel being preached here, or of a church in it until the "sixth" century, when mention is made of a bishop of Gnidus in the acts of the synod at Rome and Constantinople (y):
the wind not suffering us; to go right forward, as the Syriac version adds:
we sailed under Crete; or below it, as in Acts 27:4 This is now called Candy; See Gill on Acts 2:11, over against Salmone; now called Capo Salamone: this, by Pliny (z), Ptolomy (a), and Mela (b), is called Samonium or Sammonium, and by them said to be a promontory in the island of Crete, on the east side of it, over against the island of Rhodes; Strabo calls it Salmonion, an eastern promontory of Crete; and Jerom a maritime city of the island of Crete.
(r) Plin. l. 5. c. 28. Ptolom. l. 5. c. 2. Mela, l. 1. c. 16. Pausanias, l. 1. p. 2. (s) Laert. de Vit. Philosoph. l. 8. p. 622. (t) De locis Hebraicis, fol. 96. A. (u) Hiller. Onomasticum, p. 790. (w) Eliac. 1. sive, l. 5. p. 335. (x) Geograph. l. 14. (y) Magdeburg. Hist. cent. 6. c. 2. p. 4. (z) Hist. l. 4. c. 12. (a) Geograph. l. 3. c. 17. (b) De orbis Situ, l. 2. c. 7.
John Wesley
27:7 Cnidus - was a cape and city of Caria.
Robert Jamieson, A. R. Fausset and David Brown
27:7 sailed slowly many days--owing to contrary winds.
and scarce--"with difficulty."
were come over against Cnidus--a town on the promontory of the peninsula of that name, having the island of Coos (see on Acts 21:1) to the west of it. But for the contrary wind they might have made the distance from Myra (one hundred thirty miles) in one day. They would naturally have put in at Cnidus, whose larger harbor was admirable, but the strong westerly current induced them to run south.
under--the lee of
Crete--(See on Tit 1:5).
over against Salmone--the cape at the eastern extremity of the island.
27:827:8: Հազիւ անցեալ առ նովաւ՝ եկա՛ք ՚ի տեղի ինչ՝ որ կոչէր Գեղեցիկ նաւահանգիստ. յոր հո՛ւպ էր քաղաքն Ղասեայ[2829]։ [2829] Ոմանք. Հազիւ անցուցանել առ նո՛՛... նաւահանգիստք։
8. Նրա եզերքով դժուարութեամբ անցնելուց յետոյ, հասանք մի տեղ, որ կոչւում էր Գեղեցիկ նաւահանգիստ, եւ որին կից էր Ղասէա քաղաքը:
8 Եւ դժուարաւ անկէ անցնելով՝ տեղ մը եկանք, որ Գեղեցիկ նաւահանգիստ կը կոչուէր, որուն մօտ էր Ղասիա քաղաքը։
Հազիւ անցեալ առ նովաւ` եկաք ի տեղի ինչ որ կոչէր Գեղեցիկ նաւահանգիստ, յոր հուպ էր քաղաքն Ղասեա:

27:8: Հազիւ անցեալ առ նովաւ՝ եկա՛ք ՚ի տեղի ինչ՝ որ կոչէր Գեղեցիկ նաւահանգիստ. յոր հո՛ւպ էր քաղաքն Ղասեայ[2829]։
[2829] Ոմանք. Հազիւ անցուցանել առ նո՛՛... նաւահանգիստք։
8. Նրա եզերքով դժուարութեամբ անցնելուց յետոյ, հասանք մի տեղ, որ կոչւում էր Գեղեցիկ նաւահանգիստ, եւ որին կից էր Ղասէա քաղաքը:
8 Եւ դժուարաւ անկէ անցնելով՝ տեղ մը եկանք, որ Գեղեցիկ նաւահանգիստ կը կոչուէր, որուն մօտ էր Ղասիա քաղաքը։
zohrab-1805▾ eastern-1994▾ western am▾
27:88: Пробравшись же с трудом мимо него, прибыли к одному месту, называемому Хорошие Пристани, близ которого был город Ласея.
27:8  μόλις τε παραλεγόμενοι αὐτὴν ἤλθομεν εἰς τόπον τινὰ καλούμενον καλοὺς λιμένας, ᾧ ἐγγὺς πόλις ἦν λασαία.
27:8. μόλις (arduously) τε (also) παραλεγόμενοι ( forthing-beside ) αὐτὴν (to-it) ἤλθομεν (we-had-came) εἰς (into) τόπον (to-an-occasion) τινὰ (to-a-one) καλούμενον (to-being-called-unto) Καλοὺς ( to-Seemly ) Λιμένας , ( to-Laked ,"ᾧ (unto-which) ἐγγὺς (near) ἦν (it-was) πόλις (a-city) Λασέα. (a-Lasea)
27:8. et vix iuxta navigantes venimus in locum quendam qui vocatur Boni portus cui iuxta erat civitas ThalassaAnd with much ado sailing by it, we came into a certain place, which is called Good-havens, nigh to which was the city of Thalassa.
8. and with difficulty coasting along it we came unto a certain place called Fair Havens; nigh whereunto was the city of Lasea.
27:8. And barely being able to sail past it, we arrived at a certain place, which is called Good Shelter, next to which was the city of Lasea.
And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city [of] Lasea:

8: Пробравшись же с трудом мимо него, прибыли к одному месту, называемому Хорошие Пристани, близ которого был город Ласея.
27:8  μόλις τε παραλεγόμενοι αὐτὴν ἤλθομεν εἰς τόπον τινὰ καλούμενον καλοὺς λιμένας, ᾧ ἐγγὺς πόλις ἦν λασαία.
27:8. et vix iuxta navigantes venimus in locum quendam qui vocatur Boni portus cui iuxta erat civitas Thalassa
And with much ado sailing by it, we came into a certain place, which is called Good-havens, nigh to which was the city of Thalassa.
27:8. And barely being able to sail past it, we arrived at a certain place, which is called Good Shelter, next to which was the city of Lasea.
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Adam Clarke: Commentary on the Bible - 1831
27:8: The Fair Havens - This port still remains, and is known by the same name; it was situated towards the northern extremity of the island.
Was the city of Lasea - There is no city of this name now remaining: the Codex Alexandrinus reads Αλασσα, Alassa; probably Lysia, near the port of Gortyna, to the eastward.
Albert Barnes: Notes on the Bible - 1834
27:8: And, hardly passing it - Scarcely being able to pass by it without being wrecked. Being almost driven on it. They passed round the east end of the island because they had been unable to sail directly forward between the island and the mainland,
The fair havens - This was on the southeastern part of the island of Crete. It was probably not so much a harbor as an open roadstead, which afforded good anchorage for a time. It is called by Stephen, the geographer, "the fair shore." It still retains the name which it formerly had. It is called in ancient Dutch and French Sailing Directions "the beautiful bay."
Nigh whereunto was the city of Lasea - There was no town or city at the "Fair Havens," but the city of Lasea seems to have been well known, and it is mentioned here to identify the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:8: The fair havens: The Fair Havens, still known by the same name, was a port on the south-eastern part of Crete, near Lasea, of which nothing now remains. Act 27:8
John Gill
27:8 And hardly passing it,.... That is, Salmone, with great difficulty, because of the winds:
came unto a place which is called the Fair Havens; called by other writers Cale Acte, or the fair shore, and is placed by Ptolomy (c) in Eubaea, and by Herodotus (d) in Sicily; but by Stephanus (e) is said to be a city of the Cretians, and which agrees with this account;
nigh whereunto was the city of Lasae; there was a city in Crete called by Solinus (f) Lisson, and by Ptolomy (g) Lyssus, which he places on the south side of the island; and by Pliny (h) Lasos, which comes pretty near to this name, but then he places it in the midland part of Crete; who also makes mention of an island called Lasia over against Troezenium, and another that was one of the Cyclades; the Syriac version here read, "Lasia": Jerom (i) says, Lasea is a city on the shore of the island of Crete, near the place which is called the Fair Havens, as Luke himself explains it; for which some corruptly read "Thalassa"; as do the Vulgate Latin and Ethiopic versions; and the Alexandrian copy "Alassa": Beza conjectures that it is the same with Eloea, which Pliny makes mention of in the above cited place, as a city in Crete.
(c) De ordis Situ. l. 3. c. 15. (d) L. 6. c. 22. (e) De urbibus. (f) Polyhist. c. 16. (g) Ib. l. 3. c. 17. (h) L. 4. c. 12. (i) De locis Hebraicis, fol. 96. D.
John Wesley
27:8 The Fair Havens still retain the name. But the city of Lasea is now utterly lost, together with many more of the hundred cities for which Crete was once so renowned.
Robert Jamieson, A. R. Fausset and David Brown
27:8 And hardly passing it--"with difficulty coasting along it," from the same cause as before, the westerly current and head winds.
came to . . . the Fair Havens--an anchorage near the center of the south coast, and a little east of Cape Matala, the southern most point of the island.
nigh whereunto was the city Lasea--identified by the REVEREND GEORGE BROWN [SMITH, Voyages and Shipwreck of St. Paul, Appendix 3, Second Edition, 1856]. (To this invaluable book commentators on this chapter, and these notes, are much indebted).
27:927:9: Եւ իբրեւ բազում ժամանակք անցանէին, եւ սխա՛լ եւս լինէր նաւելոյն. եւ վասն ա՛յն ինչ եւս պահոցն անցանելոյ, տայր խրատ Պաւղոս[2830], [2830] Ոմանք. Եւս լինէին նաւելոյն... եւ վասն այնր ինչ պահոցն եւս։
9. Եւ քանի որ շատ ժամանակ էր անցել, եւ նաւարկելն էլ վտանգաւոր կը լինէր, մինչեւ իսկ ծոմապահութեան օրերն էլ արդէն անցել էին, Պօղոսը նրանց խրատ տուեց եւ ասաց.
9 Շատ ժամանակ անցաւ եւ նաւին ճամբայ ելլելն ալ վտանգաւոր էր, ծոմին ատենն ալ արդէն անցած ըլլալով, Պօղոս խրատ կու տար
Եւ իբրեւ բազում ժամանակք անցանէին, եւ սխալ եւս լինէր նաւելոյն. եւ վասն այն ինչ եւս պահոցն անցանելոյ, տայր խրատ Պաւղոս:

27:9: Եւ իբրեւ բազում ժամանակք անցանէին, եւ սխա՛լ եւս լինէր նաւելոյն. եւ վասն ա՛յն ինչ եւս պահոցն անցանելոյ, տայր խրատ Պաւղոս[2830],
[2830] Ոմանք. Եւս լինէին նաւելոյն... եւ վասն այնր ինչ պահոցն եւս։
9. Եւ քանի որ շատ ժամանակ էր անցել, եւ նաւարկելն էլ վտանգաւոր կը լինէր, մինչեւ իսկ ծոմապահութեան օրերն էլ արդէն անցել էին, Պօղոսը նրանց խրատ տուեց եւ ասաց.
9 Շատ ժամանակ անցաւ եւ նաւին ճամբայ ելլելն ալ վտանգաւոր էր, ծոմին ատենն ալ արդէն անցած ըլլալով, Պօղոս խրատ կու տար
zohrab-1805▾ eastern-1994▾ western am▾
27:99: Но как прошло довольно времени, и плавание было уже опасно, потому что и пост уже прошел, то Павел советовал,
27:9  ἱκανοῦ δὲ χρόνου διαγενομένου καὶ ὄντος ἤδη ἐπισφαλοῦς τοῦ πλοὸς διὰ τὸ καὶ τὴν νηστείαν ἤδη παρεληλυθέναι, παρῄνει ὁ παῦλος
27:9. Ἱκανοῦ (Of-ampled) δὲ (moreover) χρόνου (of-an-interim) διαγενομένου ( of-having-had-became-through ) καὶ (and) ὄντος (of-being) ἤδη (which-then) ἐπισφαλοῦς (of-failed-upon) τοῦ (of-the-one) πλοὸς (of-a-float) διὰ (through) τὸ (to-the-one) καὶ (and) τὴν (to-the-one) νηστείαν (to-a-non-eating-of) ἤδη (which-then) παρεληλυθέναι, (to-have-hath-had-come-to-come-beside,"παρῄνει (it-was-lauding-beside-unto,"ὁ (the-one) Παῦλος (a-Paulos,"
27:9. multo autem tempore peracto et cum iam non esset tuta navigatio eo quod et ieiunium iam praeterisset consolabatur PaulusAnd when much time was spent and when sailing now was dangerous, because the fast was now past, Paul comforted them,
9. And when much time was spent, and the voyage was now dangerous, because the Fast was now already gone by, Paul admonished them,
27:9. Then, after much time had passed, and since sailing would no longer be prudent because the Fast Day had now passed, Paul consoled them,
Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished:

9: Но как прошло довольно времени, и плавание было уже опасно, потому что и пост уже прошел, то Павел советовал,
27:9  ἱκανοῦ δὲ χρόνου διαγενομένου καὶ ὄντος ἤδη ἐπισφαλοῦς τοῦ πλοὸς διὰ τὸ καὶ τὴν νηστείαν ἤδη παρεληλυθέναι, παρῄνει ὁ παῦλος
27:9. multo autem tempore peracto et cum iam non esset tuta navigatio eo quod et ieiunium iam praeterisset consolabatur Paulus
And when much time was spent and when sailing now was dangerous, because the fast was now past, Paul comforted them,
27:9. Then, after much time had passed, and since sailing would no longer be prudent because the Fast Day had now passed, Paul consoled them,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "Пост уже прошел..." - разумеется, без сомнения, важнейший пост дня очищения - 10: дня месяца тифи (во II-й половине сентября). Это было, таким образом, после осеннего равноденствия, когда плавание морское, особенно в тех странах, весьма небезопасно.
Adam Clarke: Commentary on the Bible - 1831
27:9: Sailing was now dangerous, because the fast was now already past - It is generally allowed that the fast mentioned here was that of the great day of atonement which was always celebrated on the tenth day of the seventh month, which would answer to the latter end of our September; see Lev 16:29; Lev 23:27, etc. As this was about the time of the autumnal equinox, when the Mediterranean Sea was sufficiently tempestuous, we may suppose this feast alone to be intended. To sail after this feast was proverbially dangerous among the ancient Jews. See proofs in Schoettgen.
Albert Barnes: Notes on the Bible - 1834
27:9: When much time was spent - In sailing along the coast of Asia; in contending with the contrary winds. It is evident that when they started they had hoped to reach Italy before the dangerous time of navigating the Mediterranean should arrive. But they had been detained and embarrassed contrary to their expectation, so that they were now sailing in the most dangerous and tempestuous time of the year.
Because the fast was now already past - By the "fast" here is evidently intended the fast which occurred among the Jews on the great day of atonement. That was on the tenth of the month Tisri, which answers to a part of September and part of October. It was, therefore, the time of the autumnal equinox, and when the navigation of the Mediterranean was esteemed to be particularly dangerous, from the storms which usually occurred about that time. The ancients regarded this as a dangerous time to navigate the Mediterranean. See the proofs in Kuinoel on this place.
Paul admonished them - Paul exhorted, entreated, or persuaded them. He was somewhat accustomed to the navigation of that sea, and endeavored to persuade them not to risk the danger of sailing at that season of the year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:9: the fast: "The fast was on the tenth day of the seventh month." Lev 16:29, Lev 23:27-29; Num 29:7
Geneva 1599
27:9 (2) Now when much time was spent, and when sailing was now dangerous, because the (b) fast was now already past, Paul admonished [them],
(2) God's providence does not take away the causes which God uses as means, but rather orders and disposes their right use, even when he reveals an extraordinary issue.
(b) This refers to the Jews fast which they kept in the feast of expiation, as we read in (Lev 23:17), which fell in the seventh month which we call October, and is not good for navigating or sailing.
John Gill
27:9 Now when much time was spent,.... In sailing against the wind, or by staying at the Fair Havens; for so the Syriac version renders it, "where we stayed a long time"; and the Ethiopic version, "and there we remained many days": it follows,
and when sailing was now dangerous, because the fast was now already past; the Syriac version reads, "the fast of the Jews"; this was the day of atonement, which was the grand fast of the Jews, on which day they afflicted their souls, Lev 23:27 in memory of the worshipping of the golden calf; on that day they neither eat nor drink, nor do any work, neither do they wash, nor are they anointed, nor do they bind on their shoes, or make use of the marriage bed; nor do they read anything but sorrowful things, as the Lamentations of Jeremiah, until the setting of the sun, and the rising of the stars; and hence this day is called by them , "the day of fasting", and , "the great fast, and the day of the fast of atonement, and the fast of the atonement" (k): now this day was on the 10th of the month Tisri, which answers to the latter part of our September, and the former part of October; so that it was now Michaelmas time, when winter was coming on, and sailing began to be dangerous; about this time of the year the Pleiades set, which brings on tempestuous weather, and unfit for sailing:
Paul admonished them, or gave them some advice to continue where they were.
(k) Vid. Schindler. Lex. Pentaglott. p. 890. & Maimon. Shebitat Ashur, c. 1. sect. 1, 4, 5, 6. & Misa. Yoma, c. 8. sect. 1.
John Wesley
27:9 The fast, or day of atonement, was kept on the tenth of Tisri, that is, the 25th of September. This was to them an ill time of sailing; not only because winter was approaching, but also because of the sudden storms, which are still common in the Mediterranean at that time of the year. Paul exhorted them - Not to leave Crete. Even in external things, faith exerts itself with the greatest presence of mind, and readiness of advice.
Robert Jamieson, A. R. Fausset and David Brown
27:9 when much time was spent--since leaving CÃ&brvbr;sarea. But for unforeseen delays they might have reached the Italian coast before the stormy season.
and when sailing--the navigation of the open sea.
was now dangerous, because the fast was now . . . past--that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. Since all hope of completing the voyage during that season was abandoned, the question next was, whether they should winter at Fair Havens, or move to Port Phenice, a harbor about forty miles to the westward. Paul assisted at the consultation and strongly urged them to winter where they were.
27:1027:10: եւ ասէր ցնոսա. Ա՛րք՝ տեսանեմ զի թշնամանօ՛ք եւ բազում վնասու՝ ոչ միայն բեռինդ՝ եւ նաւիդ, այլ եւ անձա՛նց մերոց լինելոց է նաւարկութիւնս[2831]։ [2831] Ոմանք. Եւ ասէ ցնոսա. Ա՛րք տեսա՛՛։
10. «Մարդի՛կ, տեսնում եմ, որ այս նաւարկութիւնը չարիքով եւ բազում վնասով է լինելու ոչ միայն բեռների եւ նաւի համար, այլեւ մեր անձերի»:
10 Եւ կ’ըսէր անոնց. «Մարդի՛կ, ես կը տեսնեմ թէ այս նաւին ճամբայ ընելը տառապանքով ու շատ վնասով պիտի ըլլայ ո՛չ միայն բեռին ու նաւին՝ հապա մեր անձերուն ալ»։
եւ ասէր ցնոսա. Արք, տեսանեմ զի թշնամանօք եւ բազում վնասու ոչ միայն բեռինդ եւ նաւիդ, այլ եւ անձանց մերոց լինելոց է նաւարկութիւնս:

27:10: եւ ասէր ցնոսա. Ա՛րք՝ տեսանեմ զի թշնամանօ՛ք եւ բազում վնասու՝ ոչ միայն բեռինդ՝ եւ նաւիդ, այլ եւ անձա՛նց մերոց լինելոց է նաւարկութիւնս[2831]։
[2831] Ոմանք. Եւ ասէ ցնոսա. Ա՛րք տեսա՛՛։
10. «Մարդի՛կ, տեսնում եմ, որ այս նաւարկութիւնը չարիքով եւ բազում վնասով է լինելու ոչ միայն բեռների եւ նաւի համար, այլեւ մեր անձերի»:
10 Եւ կ’ըսէր անոնց. «Մարդի՛կ, ես կը տեսնեմ թէ այս նաւին ճամբայ ընելը տառապանքով ու շատ վնասով պիտի ըլլայ ո՛չ միայն բեռին ու նաւին՝ հապա մեր անձերուն ալ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1010: говоря им: мужи! я вижу, что плавание будет с затруднениями и с большим вредом не только для груза и корабля, но и для нашей жизни.
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.
27:10. λέγων (forthing) αὐτοῖς (unto-them,"Ἄνδρες, (Men,"θεωρῶ (I-surveil-unto) ὅτι (to-which-a-one) μετὰ (with) ὕβρεως (of-a-hurting) καὶ (and) πολλῆς (of-much) ζημίας (of-a-damaging-unto) οὐ (not) μόνον (to-alone) τοῦ (of-the-one) φορτίου (of-a-beareelet) καὶ (and) τοῦ (of-the-one) πλοίου (of-a-floatlet) ἀλλὰ (other) καὶ (and) τῶν (of-the-ones) ψυχῶν (of-breathings) ἡμῶν (of-us) μέλλειν (to-impend) ἔσεσθαι ( to-shall-have-been ) τὸν (to-the-one) πλοῦν. (to-a-float)
27:10. dicens eis viri video quoniam cum iniuria et multo damno non solum oneris et navis sed etiam animarum nostrarum incipit esse navigatioSaying to them: Ye men, I see that the voyage beginneth to be with injury and much damage, not only of the lading and ship, but also of our lives.
10. and said unto them, Sirs, I perceive that the voyage will be with injury and much loss, not only of the lading and the ship, but also of our lives.
27:10. and he said to them: “Men, I perceive that the voyage is now in danger of injury and much damage, not only to the cargo and the ship, but also to our own lives.”
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:

10: говоря им: мужи! я вижу, что плавание будет с затруднениями и с большим вредом не только для груза и корабля, но и для нашей жизни.
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.
27:10. dicens eis viri video quoniam cum iniuria et multo damno non solum oneris et navis sed etiam animarum nostrarum incipit esse navigatio
Saying to them: Ye men, I see that the voyage beginneth to be with injury and much damage, not only of the lading and ship, but also of our lives.
27:10. and he said to them: “Men, I perceive that the voyage is now in danger of injury and much damage, not only to the cargo and the ship, but also to our own lives.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Павел советовал, говоря..." Апостол Христов достаточно испытал трудность и опасности морских путешествий (2Кор. XI:25: и д. ) и был достаточно опытен, чтобы предвидеть бедствия дальнейшего путешествия, воздержаться от которого он давал благоразумный и своевременный совет. Такое естественное, на основании опыта, предусмотрение бедствий плавания не исключает возможности особого прозорливого их предведения, что особенно отмечается далее (ст. 22-24).
Adam Clarke: Commentary on the Bible - 1831
27:10: I perceive that this voyage will be with hurt, etc. - Paul might either have had this intimation from the Spirit of God, or from his own knowledge of the state of this sea after the autumnal equinox, and therefore gave them this prudent warning.
Albert Barnes: Notes on the Bible - 1834
27:10: Sirs - Greek: Men.
I perceive - It is not certain that Paul understood this by direct inspiration. He might have perceived it from his own knowledge of the danger of navigation at the autumnal equinox, and from what he saw of the ship as unsuited to a dangerous navigation. But there is nothing that should pRev_ent our believing also that he was guided to this conclusion by the inspiration of the Spirit of God. Compare Act 27:23-24.
Will be with hurt - With injury or hazard. It is not meant that their lives would be lost, but that they would be jeoparded.
The lading - The freight of the ship. It was laden with wheat, Act 27:38. Paul evidently, by this, intended to suggest the propriety of remaining where they were until the time of dangerous navigation was past.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:10: I perceive: Act 27:21-26, Act 27:31, Act 27:34; Gen 41:16-25, Gen 41:38, Gen 41:39; Kg2 6:9, Kg2 6:10; Psa 25:14; Dan 2:30; Amo 3:7
damage: or, injury, Act 27:20, Act 27:41-44; Pe1 4:18
John Gill
27:10 And said unto them, Sirs, I perceive,.... Not only by the tempestuous weather which they had met with, and still continued, and which they must expect to have, if they continued on their voyage; but by a spirit of prophecy, which he was endued with, by which he foresaw, and so foretold, as follows;
that this voyage will be with hurt, and with much damage not only of the lading and ship, but also of our lives; or of our persons, or bodies, that is, of the health of them; for certain it is that it was revealed to the apostle, that not one life should be lost; but yet through the shipwreck, what with the fright of it, and being in the water, much damage must accrue to their persons, as well as the ship and all its freight be lost.
John Wesley
27:10 Saying to them - To the centurion and other officers.
Robert Jamieson, A. R. Fausset and David Brown
27:10 Sirs, I perceive, that this voyage will be with hurt and much damage, &c.--not by any divine communication, but simply in the exercise of a good judgment aided by some experience. The event justified his decision.
27:1127:11: Իսկ հարիւրապետն նաւապետին՝ եւ նաւավարին առաւե՛լ անսայր, քան բանիցն Պաւղոսի։
11. Բայց հարիւրապետը նաւապետին եւ նաւատիրոջն աւելի էր լսում, քան Պօղոսի խօսքերը:
11 Բայց հարիւրապետը աւելի նաւապետին եւ նաւավարին մտիկ կ’ընէր՝ քան թէ Պօղոսին խօսքերուն։
Իսկ հարիւրապետն նաւապետին եւ նաւավարին առաւել անսայր քան բանիցն Պաւղոսի:

27:11: Իսկ հարիւրապետն նաւապետին՝ եւ նաւավարին առաւե՛լ անսայր, քան բանիցն Պաւղոսի։
11. Բայց հարիւրապետը նաւապետին եւ նաւատիրոջն աւելի էր լսում, քան Պօղոսի խօսքերը:
11 Բայց հարիւրապետը աւելի նաւապետին եւ նաւավարին մտիկ կ’ընէր՝ քան թէ Պօղոսին խօսքերուն։
zohrab-1805▾ eastern-1994▾ western am▾
27:1111: Но сотник более доверял кормчему и начальнику корабля, нежели словам Павла.
27:11  ὁ δὲ ἑκατοντάρχης τῶ κυβερνήτῃ καὶ τῶ ναυκλήρῳ μᾶλλον ἐπείθετο ἢ τοῖς ὑπὸ παύλου λεγομένοις.
27:11. ὁ (The-one) δὲ (moreover) ἑκατοντάρχης (a-firster-of-hundred) τῷ (unto-the-one) κυβερνήτῃ (unto-a-helmer) καὶ (and) τῷ (unto-the-one) ναυκλήρῳ (unto-a-ship-lotter) μᾶλλον (more-such) ἐπείθετο (it-was-being-conduced) ἢ (or) τοῖς (unto-the-ones) ὑπὸ (under) Παύλου (of-a-Paulos) λεγομένοις . ( unto-being-forthed )
27:11. centurio autem gubernatori et nauclerio magis credebat quam his quae a Paulo dicebanturBut the centurion believed the pilot and the master of the ship, more than those things which were said by Paul.
11. But the centurion gave more heed to the master and to the owner of the ship, than to those things which were spoken by Paul.
27:11. But the centurion put more trust in the captain and the navigator of the ship, than in the things being said by Paul.
Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul:

11: Но сотник более доверял кормчему и начальнику корабля, нежели словам Павла.
27:11  ὁ δὲ ἑκατοντάρχης τῶ κυβερνήτῃ καὶ τῶ ναυκλήρῳ μᾶλλον ἐπείθετο ἢ τοῖς ὑπὸ παύλου λεγομένοις.
27:11. centurio autem gubernatori et nauclerio magis credebat quam his quae a Paulo dicebantur
But the centurion believed the pilot and the master of the ship, more than those things which were said by Paul.
27:11. But the centurion put more trust in the captain and the navigator of the ship, than in the things being said by Paul.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-15: Дело яснее должно быть предоставлено так: Павел давал совет тотчас же зазимовать, хотя бы и в не столь удобной для зимовки пристани, предпочитая из двух зол меньшее. Но сотник, как это и естественно, предпочел довериться более испытанным, по-видимому, морякам, чем простому пассажиру. А эти моряки, в свою очередь, предпочли поддаться влиянию других советов - поискать тотчас же более удобной пристани, не выжидая времени. Намечено было по возможности добраться до пристани Финика, на том же южном берегу Крита, как более защищенной от ветров вдающимися в море мысами. Подувший южный ветер еще более окрылил надежды плавателей, уже мечтавших о получении желаемого. Как вдруг неожиданно налетевший сильный шквал (eurokludwn - северо-восточный ветер) не только затруднил их попытку попасть в намеченную гавань, но и помчал совсем прочь от Крита, в открытое море (ст. 16), до островка Клавды (к юго-западу от Ласеи и хороших пристаней, как раз по направлению Евроклидона).
Adam Clarke: Commentary on the Bible - 1831
27:11: The centurion believed the master - Τῳ κυβερνητῃ, the pilot; and owner of the ship, τῳ ναυκληρῳ, the captain and proprietor. This latter had the command of the ship and the crew; the pilot had the guidance of the vessel along those dangerous coasts, under the direction of the captain; and the centurion had the power to cause them to proceed on their voyage, or to go into port, as he pleased; as he had other state prisoners on board; and probably the ship itself was freighted for government. Paul told them, if they proceeded, they would be in danger of shipwreck; the pilot and captain said there was no danger; and the centurion, believing them, commanded the vessel to proceed on her voyage. It is likely that they were now in the port called the Fair Havens.
Albert Barnes: Notes on the Bible - 1834
27:11: The master - The person who is here meant was the helmsman, who occupied in ancient ships a conspicuous place on the stern, and steered the ship, and gave directions to the crew.
The owner of the ship - Probably a different person from "the master." He had the general command of the ship as his own property, but had employed "the master," or the pilot, to direct and manage it. His counsel in regard to the propriety of continuing the voyage would be likely to be followed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:11: believed: Act 27:21; Exo 9:20, Exo 9:21; Kg2 6:10; Pro 27:12; Eze 3:17, Eze 3:18, Eze 33:4; Heb 11:7
Geneva 1599
27:11 (3) Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.
(3) Men cast themselves willingly into an infinite amount of dangers, when they choose to follow their own wisdom, rather than God, when he speaks by the mouth of his servants.
John Gill
27:11 Nevertheless the centurion believed the master and the owner of the ship,.... Who were either one and the same person, or if two persons, the one was the owner, whose the ship was, and the other, he that was at the helm, and steered and directed it; or the one might be the captain, and the other the pilot. The or "governor", as he is here called with the ancients, was he who sat on an eminence in the stern of the ship, at the helm, and had the direction of it; he gave the orders, which others executed: what qualified him for his post chiefly lay in three things; in the knowledge of the constellations, and winds, of the former that he might direct the course of the ship according to them, and by them foresee future tempests, and of the latter, that he might be acquainted with the several points, from whence they blew; also in the knowledge of ports, and places to put into, and of rocks and sands, that they might be escaped; likewise in the knowledge of the use of the helm, and sails (l); for one part of his business, as (m) Seneca observes, was to give orders after this manner; so and so move the helm, so and so let down the sails, &c. in every ship there was a governor, and in larger ones sometimes there were two; (n) Aelianus says, the Carthaginians had always two governors in a ship: the other word, is in the glossary rendered "navicularius", which signifies "the owner" of the ship; and so we render it; though perhaps he is the same with the "proreta", who governed the prow or head of the ship, and was the next in dignity to the governor, and a kind of a sub-governor; and his business was to observe tempests, to explore promontories, rocks and sands, and show them to the governor (o); and so Isidore (p) says, the owner of the ship is called Naucleros, because the ship is in his lot, "cleros" signifying lot: and as these best understood naval affairs, Julius gave more heed to what they said, and rather believed them,
than those things which were spoken by Paul; by a spirit of prophecy, which he had no notion of; for though he treated him civilly as a man, he had no regard to him as a Christian, or as one endued with the Spirit of God, which he knew nothing of.
(l) Scheffer. de Militia Navali Veterum, l. 4. c. 6. p. 296, 297. (m) Ep. 95. (n) Var. Hist. l. 9. c. 40. (o) Scheffer. ib. p. 302, 303. (p) Originum, l. 19. c. 1. p. 162.
John Wesley
27:11 The centurion regarded the master - And indeed it is a general rule, believe an artificer in his own art. Yet when there is the greatest need, a real Christian will often advise even better than him.
Robert Jamieson, A. R. Fausset and David Brown
27:11 Nevertheless the centurion believed the master and owner . . . more than . . . Paul--He would naturally think them best able to judge, and there was much to say for their opinion, as the bay at Fair Havens, being open to nearly one-half of the compass, could not be a good winter harbor.
27:1227:12: Իբրեւ դժպատե՛հ իմն թուէր նաւահանգիստն առ ձմերել, բազումք խորհեցան գնա՛լ անտի. թերեւս կարասցեն հասանել ՚ի Փիւնիկէ, ձմերե՛լ ՚ի նաւահանգստին Կրետացւոց, որ հայէր ընդ հարաւակո՛ղմ եւ ընդ աշխարհն[2832]։ [2832] Ոմանք. Դժպատե՛հ իմն լինէր նաւահանգիստն առ ՚ի ձմերել... հասանել ՚ի Փիւնիկա... ընդ հարաւակողմն։
12. Երբ նաւահանգիստը ձմեռելու համար անյարմար թուաց, շատերը խորհեցին այնտեղից հեռանալ, որպէսզի մի գուցէ կարողանան հասնել Փիւնիկէ քաղաքը եւ ձմեռել Կրետէի այդ նաւահանգստում, որը նայում էր դէպի հարաւակողմը եւ ցամաքամասը:
12 Որովհետեւ այն նաւահանգիստը յարմար չէր ձմեռը հոն անցընելու, շատերը խորհեցան անկէ երթալ, որ թերեւս կարող ըլլան Փիւնիկէ հասնիլ ու ձմեռը հոն կենալ, որ Կրետէի նաւահանգիստ մըն է ու դէպի հարաւ եւ արեւմտեան հիւսիս կը նայի։
Իբրեւ դժպատեհ իմն թուէր նաւահանգիստն առ ի ձմերել, բազումք խորհեցան գնալ անտի. թերեւս կարասցեն հասանել ի Փիւնիկէ` ձմերել ի նաւահանգստին Կրետացւոց որ հայէր ընդ հարաւակողմն եւ ընդ աշխարհն:

27:12: Իբրեւ դժպատե՛հ իմն թուէր նաւահանգիստն առ ձմերել, բազումք խորհեցան գնա՛լ անտի. թերեւս կարասցեն հասանել ՚ի Փիւնիկէ, ձմերե՛լ ՚ի նաւահանգստին Կրետացւոց, որ հայէր ընդ հարաւակո՛ղմ եւ ընդ աշխարհն[2832]։
[2832] Ոմանք. Դժպատե՛հ իմն լինէր նաւահանգիստն առ ՚ի ձմերել... հասանել ՚ի Փիւնիկա... ընդ հարաւակողմն։
12. Երբ նաւահանգիստը ձմեռելու համար անյարմար թուաց, շատերը խորհեցին այնտեղից հեռանալ, որպէսզի մի գուցէ կարողանան հասնել Փիւնիկէ քաղաքը եւ ձմեռել Կրետէի այդ նաւահանգստում, որը նայում էր դէպի հարաւակողմը եւ ցամաքամասը:
12 Որովհետեւ այն նաւահանգիստը յարմար չէր ձմեռը հոն անցընելու, շատերը խորհեցան անկէ երթալ, որ թերեւս կարող ըլլան Փիւնիկէ հասնիլ ու ձմեռը հոն կենալ, որ Կրետէի նաւահանգիստ մըն է ու դէպի հարաւ եւ արեւմտեան հիւսիս կը նայի։
zohrab-1805▾ eastern-1994▾ western am▾
27:1212: А как пристань не была приспособлена к зимовке, то многие давали совет отправиться оттуда, чтобы, если можно, дойти до Финика, пристани Критской, лежащей против юго-западного и северо-западного ветра, и [там] перезимовать.
27:12  ἀνευθέτου δὲ τοῦ λιμένος ὑπάρχοντος πρὸς παραχειμασίαν οἱ πλείονες ἔθεντο βουλὴν ἀναχθῆναι ἐκεῖθεν, εἴ πως δύναιντο καταντήσαντες εἰς φοίνικα παραχειμάσαι, λιμένα τῆς κρήτης βλέποντα κατὰ λίβα καὶ κατὰ χῶρον.
27:12. ἀνευθέτου (Of-un-goodly-placeable) δὲ (moreover) τοῦ (of-the-one) λιμένος (of-laked) ὑπάρχοντος (of-firsting-under) πρὸς (toward) παραχειμασίαν (to-a-pour-belonging-beside-unto,"οἱ (the-ones) πλείονες ( more-beyond ) ἔθεντο ( they-had-placed ) βουλὴν (to-a-purposing) ἀναχθῆναι (to-have-been-led-up) ἐκεῖθεν, (thither-from,"εἴ (if) πως (unto-whither) δύναιντο ( they-may-able ) καταντήσαντες ( having-down-ever-a-oned-unto ) εἰς (into) Φοίνικα (to-a-Foinix) παραχειμάσαι, (to-have-beside-pour-belonged-to) λιμένα (to-laked) τῆς (of-the-one) Κρήτης (of-a-Krete) βλέποντα (to-viewing) κατὰ (down) λίβα (to-a-south) καὶ (and) κατὰ (down) χῶρον. (to-a-northwest)
27:12. et cum aptus portus non esset ad hiemandum plurimi statuerunt consilium navigare inde si quo modo possent devenientes Phoenice hiemare portum Cretae respicientem ad africum et ad chorumAnd whereas it was not a commodious haven to winter in, the greatest part gave counsel to sail thence, if by any means they might reach Phenice, to winter there, which is a haven of Crete, looking towards the southwest and northwest.
12. And because the haven was not commodious to winter in, the more part advised to put to sea from thence, if by any means they could reach Phoenix, and winter ; a haven of Crete, looking north-east and south-east.
27:12. And since it was not a fitting port in which to winter, the majority opinion was to sail from there, so that somehow they might be able to arrive at Phoenicia, in order to winter there, at a port of Crete, which looks out toward the southwest and northwest.
And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, [and there] to winter; [which is] an haven of Crete, and lieth toward the south west and north west:

12: А как пристань не была приспособлена к зимовке, то многие давали совет отправиться оттуда, чтобы, если можно, дойти до Финика, пристани Критской, лежащей против юго-западного и северо-западного ветра, и [там] перезимовать.
27:12  ἀνευθέτου δὲ τοῦ λιμένος ὑπάρχοντος πρὸς παραχειμασίαν οἱ πλείονες ἔθεντο βουλὴν ἀναχθῆναι ἐκεῖθεν, εἴ πως δύναιντο καταντήσαντες εἰς φοίνικα παραχειμάσαι, λιμένα τῆς κρήτης βλέποντα κατὰ λίβα καὶ κατὰ χῶρον.
27:12. et cum aptus portus non esset ad hiemandum plurimi statuerunt consilium navigare inde si quo modo possent devenientes Phoenice hiemare portum Cretae respicientem ad africum et ad chorum
And whereas it was not a commodious haven to winter in, the greatest part gave counsel to sail thence, if by any means they might reach Phenice, to winter there, which is a haven of Crete, looking towards the southwest and northwest.
27:12. And since it was not a fitting port in which to winter, the majority opinion was to sail from there, so that somehow they might be able to arrive at Phoenicia, in order to winter there, at a port of Crete, which looks out toward the southwest and northwest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Voyage towards Rome.
12 And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south west and north west. 13 And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. 14 But not long after there arose against it a tempestuous wind, called Euroclydon. 15 And when the ship was caught, and could not bear up into the wind, we let her drive. 16 And running under a certain island which is called Clauda, we had much work to come by the boat: 17 Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven. 18 And we being exceedingly tossed with a tempest, the next day they lightened the ship; 19 And the third day we cast out with our own hands the tackling of the ship. 20 And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.

In these verses we have,

I. The ship putting to sea again, and pursuing her voyage at first with a promising gale. Observe, 1. What induced them to leave the fair havens: it was because they thought the harbour not commodious to winter in; it was pleasant enough in summer but in the winter they lay bleak. Or perhaps it was upon some other account incommodious; provisions perhaps were scarce and dear there; and they ran upon a mischief to avoid an inconvenience, as we often do. Some of the ship's crew, or of the council that was called to advise in this matter, were for staying there, rather than venturing to sea now that the weather was so uncertain: it is better to be safe in an incommodious harbour than to be lost in a tempestuous sea. But they were outvoted when it was put to the question, and the greater part advised to depart thence also; yet they aimed not to go far, but only to another port of the same island, here called Phenice, and some think it was so called because the Phenicians frequented it much, the merchants of Tyre and Sidon. It is here described to lie towards the south-west and north-west. Probably the haven was between the two promontories or juttings-out of land into the sea, one of which pointed to the north-west and the other to the south-west, by which it was guarded against the east winds. Thus hath the wisdom of the Creator provided for the relief and safety of those who go down to the sea in ships, and do business in great waters. In vain had nature provided for us the waters to sail on, if it had not likewise provided for us natural harbours to take shelter in. 2. What encouragement they had at first to pursue their voyage. They set out with a fair wind (v. 13), the south wind blew softly, upon which they should gain their point, and so they sailed close by the coast of Crete and were not afraid of running upon the rocks or quicksands, because the wind blew so gently. Those who put to sea with ever so fair a gale know not what storms they may yet meet with, and therefore must not be secure, nor take it for granted that they have obtained their purpose, when so many accidents may happen to cross their purpose. Let not him that girdeth on the harness boast as though he had put it off.

II. The ship in a storm presently, a dreadful storm. They looked at second causes, and took their measures from the favourable hints they gave, and imagined that because the south wind now blew softly it would always blow so; in confidence of this, they ventured to sea, but were soon made sensible of their folly in giving more credit to a smiling wind than to the word of God in Paul's mouth, by which they had fair warning given them of a storm. Observe,

1. What their danger and distress was, (1.) There arose against them a tempestuous wind, which was not only contrary to them, and directly in their teeth, so that they could not get forward, but a violent wind, which raised the waves, like that which was sent forth in pursuit of Jonah, though Paul was following God, and going on in his duty, and not as Jonah running away from God and his duty. This wind the sailors called Euroclydon, a north-east wind, which upon those seas perhaps was observed to be in a particular manner troublesome and dangerous. It was a sort of whirlwind, for the ship is said to be caught by it, v. 15. It was God that commanded this wind to rise, designing to bring glory to himself, and reputation to Paul, out of it; stormy winds being brought out of his treasuries (Ps. cxxxv. 7), they fulfil his word, Ps. cxlviii. 8. (2.) The ship was exceedingly tossed (v. 18); it was kicked like a football from wave to wave; its passengers (as it is elegantly described, Ps. cvii. 26, 27) mount up to the heavens, go down again to the depths, reel to and fro, stagger like a drunken man, and are at their wits' end. The ship could not possibly bear up into the wind, could not make her way in opposition to the wind; and therefore they folded up their sails, which in such a storm would endanger them rather than to them any service, and so let the ship drive, Not whither it would, but whither it was impelled by the impetuous waves--Non quo voluit, sed quo rapit impetus undæ. Ovid. Trist. It is probable that they were very near the heaven of Phenice when this tempest arose, and thought they should presently be in a quiet haven, and were pleasing themselves with the thought of it, and wintering there, and lo, of a sudden, they are in this distress. Let us therefore always rejoice with trembling, and never expect a perfect security, nor a perpetual security, till we come to heaven. (3.) They saw neither sun nor stars for many days. This made the tempest the more terrible, that they were all in the dark; and the use of the loadstone for the direction of sailors not being then found out (so that they had no guide at all, when they could see neither sun nor stars) made the case the more hazardous. Thus melancholy sometimes is the condition of the people of God upon a spiritual account. They walk in darkness and have no light. Neither sun nor stars appear; they cannot dwell, nay, they cannot fasten, upon any thing comfortable or encouraging; thus it may be with them, and yet light is sown for them. (4.) They had abundance of winter-weather: No small tempest--cheimon ouk oligos, cold rain, and snow, and all the rigours of that season of the year, so that they were ready to perish for cold; and all this continued many days. See what hardships those often undergo who are much at sea, besides the hazards of life they run; and yet to get gain there are still those who make nothing of all this; and it is an instance of divine Providence that it disposes some to this employment, notwithstanding the difficulties that attend it, for the keeping up of commerce among the nations, and the isles of the Gentiles particularly; and Zebulun can as heartily rejoice in his going out as Issachar in his tents. Perhaps Christ therefore chose ministers from among seafaring men, because they had been used to endure hardness.

2. What means they used for their own relief: they betook themselves to all the poor shifts (for I can call them no better) that sailors in distress have recourse to. (1.) When they could not make head against the wind, they let the ship run adrift, finding it was to no purpose to ply either the oar or the sail. When it is fruitless to struggle, it is wisdom to yield. (2.) They nevertheless did what they could to avoid the present danger; there was a little island called Clauda, and when they were near that, though they could not pursue their voyage, they took care to prevent their shipwreck, and therefore so ordered their matters that they did not run against the island, but quietly ran under it, v. 16. (3.) When they were afraid they should scarcely save the ship, they were busy to save the boat, which they did with much ado. They had much work to come by the boat (v. 16), but at last they took it up, v. 17. This might be of use in any exigence, and therefore they made hard shift to get it into the ship to them. (4.) They used means which were proper enough in those times, when the art of navigation was far short of the perfection it is now come to; they undergirded the ship, v. 17. They bound the ship under the bottom of it with strong cables, to keep it from bulging in the extremity of the tempest. (5.) For fear of falling into the quicksands they struck sail, and then let the ship go as it would. It is strange how a ship will live at sea (so they express it), even in very stormy weather, if it have but sea-room; and, when the sailors cannot make the shore, it is their interest to keep as far off it as they can. (6.) The next day they lightened the ship of its cargo, threw the goods and the merchandises overboard (as Jonah's mariners did, ch. i. 5), being willing rather to be poor without them than to perish with them. Skin for skin, and all that a man has, will he give for his life. See what the wealth of this world is; how much soever it is courted as a blessing, the time may come when it will be a burden, not only too heavy to be carried safe of itself, but heavy enough to sink him that has it. Riches are often kept by the owners thereof to their hurt (Eccl. v. 13); and parted with to their good. But see the folly of the children of this world, they can be thus prodigal of their goods when it is for the saving of their lives, and yet how sparing of them in works of piety and charity, and in suffering for Christ, though they are told by eternal Truth itself that those shall be recompensed more than a thousand fold in the resurrection of the just. Those went upon a principle of faith who took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and a more enduring substance, Heb. x. 34. Any man will rather make shipwreck of his goods than of his life; but many will rather make shipwreck of faith and a good conscience than of their goods. (7.) The third day they cast out the tacklings of the ship--the utensils of it, Armamenta (so some render it), as if it were a ship of force. With us it is common to heave the guns over-board in the extremity of a storm; but what heavy artillery they had then which it was necessary to lighten the ship of I do not know; and I question whether it was not then a vulgar error among seamen thus to throw every thing into the sea, even that which would be of great use in a storm, and no great weight.

3. The despair which at last they were brought to (v. 20): All hope that we should be saved was then taken away. The storm continued, and they saw no symptoms of its abatement; we have known very blustering weather to continue for some weeks. The means they had used were ineffectual, so that they were at their wits' end; and such was the consternation that this melancholy prospect put them into that they had no heart either to eat or drink. They had provision enough on board (v. 38), but such bondage were they under, through fear of death, that they could not admit the supports of life. Why did not Paul, by the power of Christ, and in his name, lay this storm? Why did he not say to the winds and waves, Peace, be still, as his Master had done? Surely it was because the apostles wrought miracles for the confirmation of their doctrine, not for the serving of a turn for themselves or their friends.
Adam Clarke: Commentary on the Bible - 1831
27:12: Might attain to Phoenice - It appears that the Fair Havens were at the eastern end of the island, and they wished to reach Phoenice, which lay farther towards the west.
Toward the south-west and north-west - Κατα λιβα και κατα χωρον. The libs certainly means the south-west, called libs, from Libya, from which it blows to. wards the Aegean Sea. The chorus, or caurus, means a north-west wind. Virgil mentions this, Geor. iii. ver. 356.
Semper hyems, semper spirantes frigora cauri.
"It is always winter; and the cauri, the north-westers, ever blowing cold."
Dr. Shaw lays down this, and other winds, in a Greek compass, on his map, in which he represents the drifting of St. Paul's vessel from Crete, till it was wrecked at the island of Melita. Travels, p. 331, 4to. edit.
Albert Barnes: Notes on the Bible - 1834
27:12: The haven - The fair havens, Act 27:8.
Was not commodious to winter in - Not safe or convenient to remain there. Probably it furnished rather a safe anchorage ground in time of a storm than a convenient place for a permanent harbor.
The more part - The greater part of the crew.
To Phenice - In the original this is Phoenix - Φοῖνιξ Foinix. So it is written by Strabo. The name was probably derived from the palmtrees which were common in Crete. This was a port or harbor on the south side of Crete, and west of the fair havens. It was a more convenient harbor, and was regarded as more safe. It appears, therefore, that the majority of persons on board concurred with Paul in the belief that it was not advisable to attempt the navigation of the sea until the dangers of the winter had passed by.
And lieth toward - Greek: looking toward; that is, it was open in that direction.
The southwest - κατὰ λίβα kata liba. Toward Libya, or Africa. That country was situated southwest of the mouth of the harbor. The entrance of the harbor was in a southwest direction.
And northwest - κατὰ χῶρον kata chō ron. This word denotes "a wind blowing from the northwest." The harbor was doubtless curved. Its entrance was in a southwest direction. It then turned so as to lie in a direction toward the northwest. It was thus rendered perfectly safe from the winds and heavy seas; and in that harbor they might pass the winter in security. It is sometimes called "Lutro." Of this harbor Mr. Urquhart, in a letter to James Smith, Esq., whose work on this voyage of Paul has obtained so wide a reputation, says, "Lutro is an admirable harbor. You open it like a box; unexpectedly the rocks stand apart, and the town appears within ... We thought we had cut him off, and that we were driving him right upon the rocks. Suddenly he disappeared - and, rounding in after him, like a change of scenery, the little basin, its shipping, and the town presented themselves ... Excepting Lutro, all the roadsteads looking to the southward are perfectly exposed to the south or east."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:12: the haven: Act 27:8; Psa 107:30
Phenice: Phenice, was a sea-port on the western side of Crete; probably defended from the fury of the winds by a high and winding shore, forming a semicircle, and perhaps by some small island in front; leaving two openings, one towards the south-west, and the other towards the north-west.
Crete: Act 27:7
John Gill
27:12 And because the haven was not commodious to winter in,.... Which was called the "Fair Havens", Acts 27:8 which name it might have by an antiphrasis, it being just the reverse; it might be a good summer haven, but not be fit for winter: perhaps it might be an open road or bay, and having nothing to shelter from the boisterous waves, was a place very improper for a ship to be in, in stormy weather; for in open places, as bays and roads, the sea tumbles in very violently in bad weather: this was a haven fit for fair weather only, and therefore might be so called:
the more part advised to depart thence also; the major part of the ship's company were of the same opinion with the master and owner of it, and advised as well as they, to sail from the Fair Havens in quest of a better port; the Syriac version reads, "the most of ours", of the apostle's companions; so that they were against him, according to that version, which is not likely; however, the majority in the ship were for sailing:
if by any means they might attain to Phenice, and there to winter, which is an haven of Crete, and lieth toward the south west and north west: this place is called in the Syriac version Phoenix; and Ptolomy (q) makes mention both of the city and haven of Phoenix, as on the south side of the island of Crete: and whereas it is here said to lie towards the south west and north west, this may be reconciled to that, as well as to itself; for the haven considered in general lay towards the south, but having its windings and turnings, with respect to them it lay towards both the south west and the north west, and so was a very commodious haven to winter in.
(q) Geograph, l. 3. c. 17.
John Wesley
27:12 Which is a haven - Having a double opening, one to the southwest, the other to the northwest.
Robert Jamieson, A. R. Fausset and David Brown
27:12 Phenice--"Phenix," now called Lutro.
which lieth toward the southwest and northwest--If this means that it was open to the west, it would certainly not be good anchorage! It is thought therefore to mean that a wind from that quarter would lead into it, or that it lay in an easterly direction from such a wind [SMITH]. Acts 27:13 seems to confirm this.
27:1327:13: Եւ ՚ի շնչել հարաւոյն, համարեցան ուր դիմեալն էին հասանե՛լ. եւ արկեալ՝ մօ՛տ անցանէին առ Կրիտեաւ[2833]։ [2833] Ոմանք. Եւ անկեալ մօ՛տ առ ցամաքաւն անցանէին զՎրետեաւ։
13. Եւ երբ հարաւի մեղմ քամին փչեց, կարծեցին, թէ կը հասնեն այնտեղ, ուր դիմում էին: Եւ[45] նաւարկելով՝ Կրետէի եզերքի մօտով անցան:[45] Յունարէնը աւելացնում է՝ խարիսխները վեր քաշեցին:
13 Երբ հարաւային մեղմ հով մը փչեց, կարծելով թէ իրենց դիտաւորութեանը հասեր են, ճամբայ ելանք ու Կրետէի քովերէն անցանք։
Եւ ի շնչել հարաւոյն, համարեցան ուր դիմեալն էին` հասանել. եւ արկեալ` մօտ անցանէին առ Կրետեաւ:

27:13: Եւ ՚ի շնչել հարաւոյն, համարեցան ուր դիմեալն էին հասանե՛լ. եւ արկեալ՝ մօ՛տ անցանէին առ Կրիտեաւ[2833]։
[2833] Ոմանք. Եւ անկեալ մօ՛տ առ ցամաքաւն անցանէին զՎրետեաւ։
13. Եւ երբ հարաւի մեղմ քամին փչեց, կարծեցին, թէ կը հասնեն այնտեղ, ուր դիմում էին: Եւ[45] նաւարկելով՝ Կրետէի եզերքի մօտով անցան:
[45] Յունարէնը աւելացնում է՝ խարիսխները վեր քաշեցին:
13 Երբ հարաւային մեղմ հով մը փչեց, կարծելով թէ իրենց դիտաւորութեանը հասեր են, ճամբայ ելանք ու Կրետէի քովերէն անցանք։
zohrab-1805▾ eastern-1994▾ western am▾
27:1313: Подул южный ветер, и они, подумав, что уже получили желаемое, отправились, и поплыли поблизости Крита.
27:13  ὑποπνεύσαντος δὲ νότου δόξαντες τῆς προθέσεως κεκρατηκέναι, ἄραντες ἆσσον παρελέγοντο τὴν κρήτην.
27:13. Ὑποπνεύσαντος (Of-having-currented-under-unto) δὲ (moreover) νότου (of-a-tropic) δόξαντες ( having-thought-unto ) τῆς (of-the-one) προθέσεως (of-a-placing-before) κεκρατηκέναι (to-have-had-come-to-secure-unto) ἄραντες ( having-lifted ) ἆσσον (to-more-near) παρελέγοντο ( they-were-forthing-beside ) τὴν (to-the-one) Κρήτην. (to-a-Krete)
27:13. adspirante autem austro aestimantes propositum se tenere cum sustulissent de Asson legebant CretamAnd the south wind gently blowing, thinking that they had obtained their purpose, when they had loosed from Asson, they sailed close by Crete.
13. And when the south wind blew softly, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close in shore.
27:13. And since the south wind was blowing gently, they thought that they might reach their goal. And after they had set out from Asson, they weighed anchor at Crete.
And when the south wind blew softly, supposing that they had obtained [their] purpose, loosing [thence], they sailed close by Crete:

13: Подул южный ветер, и они, подумав, что уже получили желаемое, отправились, и поплыли поблизости Крита.
27:13  ὑποπνεύσαντος δὲ νότου δόξαντες τῆς προθέσεως κεκρατηκέναι, ἄραντες ἆσσον παρελέγοντο τὴν κρήτην.
27:13. adspirante autem austro aestimantes propositum se tenere cum sustulissent de Asson legebant Cretam
And the south wind gently blowing, thinking that they had obtained their purpose, when they had loosed from Asson, they sailed close by Crete.
27:13. And since the south wind was blowing gently, they thought that they might reach their goal. And after they had set out from Asson, they weighed anchor at Crete.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:13: When the south wind blew softly - Though this wind was not very favorable, yet, because it blew softly, they supposed they might be able to make their passage.
They sailed close by Crete - Kept as near the coast as they could. See the track on the map.
Albert Barnes: Notes on the Bible - 1834
27:13: The south wind - The wind before had probably been a head-wind, blowing from the west. When it veered round to the south, and when it blew gently, though not entirely favorable, yet it was so that they supposed they could sail along the coast of Crete.
Had obtained their purpose - The object of their desire; that is, to sail safely along the coast of Crete.
Loosing thence - Setting sail from the fair havens.
Close by Crete - Near the shore. It is evident that they designed, if possible, to make the harbor of Phenice to winter there. They weighed anchor and passed around Cape Matala. The distance to this point is four or five miles; the bearing west by south. With a gentle southerly wind, the vessel would be able to weather the cape, and then the wind was fair to Phoenix or Phenice (Lutro), which was 35 miles distant from the cape, and bore from thence about west-northwest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:13: the south: Job 37:17; Psa 78:26; Sol 4:16; Luk 12:55
loosing: Act 27:21
John Gill
27:13 And when the south wind blew softly,.... Or moderately, which was a good wind for them:
supposing that they, had obtained their purpose; that things would succeed according to their wish, and favour their design:
loosing thence; from the Fair Havens; the Vulgate Latin and Ethiopic versions render it, "loosing from Assos"; which could not be Assos of Troas, mentioned in Acts 20:13 which was many miles from hence; rather Asum, a town in Crete, of which Pliny (r) makes mention, though, according to him, it seems to be an inland town; wherefore it is best to take the word to be an adverb, and render it "thence", as we do; or join it with the next word, and render it,
they came near, or they sailed close by Crete; along the shore, the wind favouring them, that they were in no danger of being dashed upon it, it being a soft gentle wind.
(r) Nat. Hist. l. 4. c. 12.
Robert Jamieson, A. R. Fausset and David Brown
27:13 when the south wind blew softly, supposing they had attained their purpose--With such a wind they had every prospect of reaching their destination in a few hours.
27:1427:14: Եւ ո՛չ յետ բազում ժամուց՝ անկա՛ւ զնովաւ հողմ ուռուցիկ որ կոչի Իւրակիկլովն[2834]։ [2834] Բազումք. Որ կոչի Եւրակիկլոն։ Ուր եւ ոմանք. Իրակիկլուլն։
14. Ոչ շատ ժամեր յետոյ նաւի շուրջը բարձրացաւ մի կատաղի քամի, որ կոչւում է Եւրացիկլոն[46]:[46] Եւրացիկլոն՝ յունարէն բառ, որ նշանակում է հիւսիս-արեւելեան քամի:
14 Շատ ատեն չանցած՝ մրրկալից հով մը ելաւ մեր դէմ, որ Եւրակիկլոն կը կոչուի։
Եւ ոչ յետ բազում ժամուց անկաւ զնովաւ հողմ ուռուցիկ, որ կոչի Եւրակիկլովն:

27:14: Եւ ո՛չ յետ բազում ժամուց՝ անկա՛ւ զնովաւ հողմ ուռուցիկ որ կոչի Իւրակիկլովն[2834]։
[2834] Բազումք. Որ կոչի Եւրակիկլոն։ Ուր եւ ոմանք. Իրակիկլուլն։
14. Ոչ շատ ժամեր յետոյ նաւի շուրջը բարձրացաւ մի կատաղի քամի, որ կոչւում է Եւրացիկլոն[46]:
[46] Եւրացիկլոն՝ յունարէն բառ, որ նշանակում է հիւսիս-արեւելեան քամի:
14 Շատ ատեն չանցած՝ մրրկալից հով մը ելաւ մեր դէմ, որ Եւրակիկլոն կը կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
27:1414: Но скоро поднялся против него ветер бурный, называемый эвроклидон.
27:14  μετ᾽ οὐ πολὺ δὲ ἔβαλεν κατ᾽ αὐτῆς ἄνεμος τυφωνικὸς ὁ καλούμενος εὐρακύλων·
27:14. μετ' (With) οὐ (not) πολὺ (to-much) δὲ (moreover) ἔβαλεν (it-had-casted) κατ' (down) αὐτῆς (of-it) ἄνεμος (a-wind) τυφωνικὸς (vapor-belonged-of) ὁ (the-one) καλούμενος (being-called-unto) Εὐρακύλων: (an-Eastern-swelling)
27:14. non post multum autem misit se contra ipsam ventus typhonicus qui vocatur euroaquiloBut not long after, there arose against it a tempestuous wind, called Euroaquilo.
14. But after no long time there beat down from it a tempestuous wind, which is called Euraquilo:
27:14. But not long afterward, a violent wind came against them, which is called the Northeast Wind.
But not long after there arose against it a tempestuous wind, called Euroclydon:

14: Но скоро поднялся против него ветер бурный, называемый эвроклидон.
27:14  μετ᾽ οὐ πολὺ δὲ ἔβαλεν κατ᾽ αὐτῆς ἄνεμος τυφωνικὸς ὁ καλούμενος εὐρακύλων·
27:14. non post multum autem misit se contra ipsam ventus typhonicus qui vocatur euroaquilo
But not long after, there arose against it a tempestuous wind, called Euroaquilo.
27:14. But not long afterward, a violent wind came against them, which is called the Northeast Wind.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:14: A tempestuous wind, called Euroclydon - Interpreters have been greatly perplexed with this word; and the ancient copyists not less so, as the word is variously written in the MSS. and versions. Dr. Shaw supposes it to be one of those tempestuous winds called levanters, which blow in all directions, from N.E. round by the E. to S.E. The euroclydon, from the circumstances which attended it, he says, "seems to have varied very little from the true east point; for, as the ship could not bear, αντοφθαλμειν, loof up, against it, Act 27:15, but they were obliged to let her drive, we cannot conceive, as there are no remarkable currents in that part of the sea, and as the rudder could be of little use, that it could take any other course than as the winds directed it. Accordingly, in the description of the storm, we find that the vessel was first of all under the island Clauda, Act 27:16, which is a little to the southward of the parallel of that part of the coast of Crete from whence it may be supposed to have been driven; then it was tossed along the bottom of the Gulf of Adria, Act 27:27, and afterwards broken to pieces, Act 27:41, at Melita, which is a little to the northward of the parallel above mentioned; so that the direction and course of this particular euroclydon seems to have been first at east by north, and afterwards, pretty nearly east by south." These winds, called now levanters, and formerly, it appears, euroclydon, were no determinate winds, blowing always from one point of the compass: euroclydon was probably then, what levanter is now, the name of any tempestuous wind in that sea, blowing from the north-east round by east to the south-east; and therefore St. Luke says, there rose against it (i.e. the vessel) a tempestuous wind called euroclydon; which manner of speaking shows that he no more considered it to be confined to any one particular point of the compass, than our sailors do their levanter. Dr. Shaw derives ευροκλυδων from ευρου κλυδων, an eastern tempest, which is the very meaning affixed to a levanter at the present day.
The reading of the Codex Alexandrinus is ευρακυλων, the north-east wind, which is the same with the euro-aquilo of the Vulgate. This reading is approved by several eminent critics; but Dr. Shaw, in the place referred to above, has proved it to be insupportable.
Dr. Shaw mentions a custom which he has several times seen practised by the Mohammedans in these levanters: - After having tied to the mast, or ensign staff, some apposite passage from the Koran, they collect money, sacrifice a sheep, and throw them both into the sea. This custom, he observes, was practised some thousand years ago by the Greeks: thus Aristophanes: -
Αρν', αρνα μελαιναν, παιδες, εξενεγκατε·
Τυφως γαρ εκβαινειν παρασκευαζεται.
Ran. Act. iii. s. 2, ver. 871.
A lamb! boys, sacrifice a black lamb immediately:
For a tempest is about to burst forth.
Virgil refers to the same custom: -
Sic fatus, meritos aris mactavit honores:
Taurum Neptuno, taurum tibi, pulcher Apollo;
Nigram hyemi pecudem, zephyris felicibus albam.
Aen. iii. ver. 118.
Thus he spake, and then sacrificed on the altars the proper eucharistic victims: -
A bull to Neptune, and a bull to thee, O beautiful Apollo;
A black sheep to the north wind, and a white sheep to the west.
And again: -
Tres Eryci vitutos, et tempestatibus agnam,
Caedere deinde jubet.
Aen. v. ver. 772.
Then he commanded three calves to be sacrificed to Eryx, and a lamb to the tempests.
In the days of the Prophet Jonah the mariners in this sea were accustomed to do the same. Then they offered a sacrifice to the Lord, and vowed vows; Joh 1:16. See Shaw's Travels, 4 to. edit. p. 329-333.
The heathens supposed that these tempests were occasioned by evil spirits: and they sacrificed a black sheep in order to drive the demon away. See the ancient Scholiast on Aristophanes, in the place cited above.
Sir George Staunton (Embassy to China, vol. ii. p. 403) mentions a similar custom among the Chinese, and gives an instance of it when the yachts and barges of the embassy were crossing the Yellow River: -
"The amazing velocity with which the Yellow River runs at the place where the yacht and barges of the embassy were to cross it rendered, according to the notions of the Chinese crews, a sacrifice necessary to the spirit of the river, in order to insure a safe passage over it. For this purpose, the master, surrounded by the crew of the yacht, assembled upon the forecastle; and, holding as a victim in his hand a cock, wrung off his head, which committing to the stream, he consecrated the vessel with the blood spouting from the body, by sprinkling it upon the deck, the masts, the anchors, and the doors of the apartments; and stuck upon them a few of the feathers of the bird. Several bowls of meat were then brought forward, and ranged in a line across the deck. Before these were placed a cup of oil, one filled with tea, one with some ardent spirit, and a fourth with salt; the captain making, at the same time, three profound inclinations of his body, with hands uplifted, and muttering a few words, as if of solicitation to the deity. The loo, or brazen drum, was beaten in the meantime forcibly; lighted matches were held towards heaven; papers, covered with tin or silver leaf, were burnt; and crackers fired off in great abundance by the crew. The captain afterwards made libations to the river, by emptying into it, from the vessel's prow, the several cups of liquids; and concluded with throwing in also that which held the salt. All the ceremonies being over, and the bowls of meat removed, the people feasted on it in the steerage, and launched afterwards, with confidence, the yacht into the current. As soon as she had reached the opposite shore, the captain returned thanks to heaven, with three inclinations of the body.
"Besides the daily offering and adoration at the altar erected on the left or honorable side of the cabin in every Chinese vessel, the solemn sacrifices above described are made to obtain the benefit of a fair wind, or to avert any impending danger. The particular spot upon the forecastle, where the principal ceremonies are performed, is not willingly suffered to be occupied or defiled by any person on board."
Albert Barnes: Notes on the Bible - 1834
27:14: Arose - Beat violently.
Against it - Against the vessel. Greek: seizing her, and whirling her around.
A tempestuous wind - Turbulent - violent - strong.
Called Euroclydon - Εὐροκλύδων Eurokludō n. Interpreters have been much perplexed about the meaning of this word, which occurs nowhere else in the New Testament. The most probable supposition is, that it denotes "a wind not blowing steadily from any quarter, but a hurricane, or wind veering about to different quarters." Such hurricanes are known to abound in the Mediterranean, and are now called Levanters, deriving their name from blowing chiefly in the Levant, or eastern part of the Mediterranean. The name euroclydon is derived probably from two Greek words, εῦρος euros, "wind," and κλύδων kludō n, "a wave"; so called from its agitating and exciting the waves. It thus answers to the usual effects of a hurricane, or of a wind rapidly changing its points of compass.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:14: not: Exo 14:21-27; Jon 1:3-5
arose: or beat
a tempestuous: Psa 107:25-27; Eze 27:26; Mat 8:24; Mar 4:37
Euroclydon: Probably, as Dr. Shaw supposes, one of those tempestuous winds called levanters, which blow in all directions, from ne round by e to se
Geneva 1599
27:14 But not long after there arose against (c) it a tempestuous wind, called (d) Euroclydon.
(c) By Crete, from whose shore our ship was driven by that means.
(d) Northeast wind.
John Gill
27:14 But not long after,.... They had not been long at sea, but
there arose against it; the ship, or the island of Crete, or both:
a tempestuous wind, called Euroclydon; in the Greek text it is a "Typhonic" wind, so called, not from the name of a country from whence it blew; rather from Typho, the same with Python, an Heathen deity, who is said to be drowned in the lake Serbonis, or in the river Orontes; about which places this sort of wind is observed to be frequent, and which may take its name from him, being supposed to be raised by him. This wind may very well be thought to be the same which is called Typhon, and is by writers (s) represented as a very tempestuous one, as a sort of whirlwind or hurricane, a violent storm, though without thunder and lightning; and Pliny (t) calls it the chief plague of sailors, it breaking their sails, and even their vessels to pieces: and this may still have its name from Typho, since the Egyptians used to call everything that is pernicious and hurtful by this name; moreover, this wind is also called "Euroclydon". The Alexandrian copy reads, "Euracylon", and so the Vulgate Latin version seems to have read, rendering it "Euro-aquilo, the north east wind". The Ethiopic version renders it, the "north wind"; but according to Aristotle (u), and Pliny (w) the wind Typhon never blew in the northern parts; though some think that wind is not meant here, since the Typhon is a sudden storm of wind, and soon over; whereas this storm of wind was a settled and lasting one, it continued many days; and that it is only called Typhonic, because it bore some likeness to it, being very blustering and tempestuous: it seems by its name to be an easterly wind, which blew very violently, ploughed the sea, and lifted up its waves; hence the Arabic version renders it, "a mover" or "stirrer up of the waves"; which beat against the ship in a violent manner, and exposed it to great danger.
(s) Aristotel. Meteorolog. l. 3. c. 1. Apaleius de Mundo, p. 266. (t) Nat. Hist. l. 2. c. 48. (u) Ut supra. (Aristotel. Meteorolog. l. 3. c. 1.) (w) lb. c. 49.
John Wesley
27:14 There arose against it - The south wind; a tempestuous wind, called in those parts Euroclydon. This was a kind of hurricane, not carrying them any one way, but tossing them backward and forward. These furious winds are now called levanters, and blow in all directions from the northeast to the southeast.
Robert Jamieson, A. R. Fausset and David Brown
27:14 a tempestuous--"typhonic"
wind--that is, like a typhon or tornado, causing a whirling of the clouds, owing to the meeting of opposite currents of air.
called Euroclydon--The true reading appears to be Euro-aquilo, or east-northeast, which answers all the effects here ascribed to it.
27:1527:15: Ընդ յափշտակել նաւին, եւ ՚ի չհանդուրժե՛լ ընդդէմ հողմոյն, թոյլ տուեալ երթայաք եւ գայա՛ք։
15. Երբ նաւը քշուեց եւ քամու դէմ չկարողացաւ պայքարել, տեղի տուեցինք եւ գնում-գալիս էինք:
15 Նաւը յափշտակուեցաւ եւ հովին դէմ չկրցաւ դիմանալ։ Թող տուած՝ կ’երթայինք ու կու գայինք.
Ընդ յափշտակել նաւին եւ ի չհանդուրժել ընդդէմ հողմոյն, թոյլ տուեալ երթայաք եւ գայաք:

27:15: Ընդ յափշտակել նաւին, եւ ՚ի չհանդուրժե՛լ ընդդէմ հողմոյն, թոյլ տուեալ երթայաք եւ գայա՛ք։
15. Երբ նաւը քշուեց եւ քամու դէմ չկարողացաւ պայքարել, տեղի տուեցինք եւ գնում-գալիս էինք:
15 Նաւը յափշտակուեցաւ եւ հովին դէմ չկրցաւ դիմանալ։ Թող տուած՝ կ’երթայինք ու կու գայինք.
zohrab-1805▾ eastern-1994▾ western am▾
27:1515: Корабль схватило так, что он не мог противиться ветру, и мы носились, отдавшись волнам.
27:15  συναρπασθέντος δὲ τοῦ πλοίου καὶ μὴ δυναμένου ἀντοφθαλμεῖν τῶ ἀνέμῳ ἐπιδόντες ἐφερόμεθα.
27:15. συναρπασθέντος (Of-having-been-snatched-together-to) δὲ (moreover) τοῦ (of-the-one) πλοίου (of-a-floatlet) καὶ (and) μὴ (lest) δυναμένου ( of-abling ) ἀντοφθαλμεῖν (to-ever-a-one-eye-unto) τῷ (unto-the-one) ἀνέμῳ (unto-a-wind) ἐπιδόντες ( having-had-gave-upon ) ἐφερόμεθα. (we-were-being-beared)
27:15. cumque arrepta esset navis et non posset conari in ventum data nave flatibus ferebamurAnd when the ship was caught and could not bear up against the wind, giving up the ship to the winds, we were driven.
15. and when the ship was caught, and could not face the wind, we gave way , and were driven.
27:15. And once the ship had been caught in it and was not able to strive against the wind, giving over the ship to the winds, we were driven along.
And when the ship was caught, and could not bear up into the wind, we let [her] drive:

15: Корабль схватило так, что он не мог противиться ветру, и мы носились, отдавшись волнам.
27:15  συναρπασθέντος δὲ τοῦ πλοίου καὶ μὴ δυναμένου ἀντοφθαλμεῖν τῶ ἀνέμῳ ἐπιδόντες ἐφερόμεθα.
27:15. cumque arrepta esset navis et non posset conari in ventum data nave flatibus ferebamur
And when the ship was caught and could not bear up against the wind, giving up the ship to the winds, we were driven.
27:15. And once the ship had been caught in it and was not able to strive against the wind, giving over the ship to the winds, we were driven along.
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Adam Clarke: Commentary on the Bible - 1831
27:15: And when the ship was caught - Συναρπασθεντος δε του πλοιου. The ship was violently hurried away before this strong levanter; so that it was impossible for her, αντοφθαλμειν, to face the wind, to turn her prow to it, so as to shake it out, as I have heard sailors say, and have seen them successfully perform in violent tempests and squalls.
We let her drive - We were obliged to let her go right before this tempestuous wind, whithersoever it might drive her.
Albert Barnes: Notes on the Bible - 1834
27:15: The ship was caught - By the wind. It came suddenly upon them as a tempest.
Could not bear up ... - Could not resist its violence, or the helmsman could not direct the ship. It was seized by the wind, and driven with such violence, that it became unmanageable.
We let her drive - We suffered the ship to be borne along by the wind without attempting to control it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:15: we: Act 27:27; Jam 3:4
John Gill
27:15 And when the ship was caught,.... By the wind, snatched up by it, and forcibly carried away:
and could not bear up into the wind; and against it, or look it in the face, as the word signifies; could not ply to windward, the wind being so high and the sea so strong:
we let her drive; about the sea, at pleasure, it being in vain to attempt to get her forward against the wind, or to direct her course.
Robert Jamieson, A. R. Fausset and David Brown
27:15 could not bear up into--"face"
the wind, we let her drift--before the gale.
27:1627:16: ՚Ի կղզի ինչ դիմեալ՝ որ կոչէր Կղաւդա, հազի՛ւ կարացաք ըմբռնել զմակոյկն[2835]. [2835] Ոմանք. Որ կոչէր Կղաւդիա. կամ՝ Կղաւդեայ։
16. Եւ դիմելով դէպի մի կղզի, որը Կլօդա էր կոչւում, դժուարութեամբ կարողացանք բռնել մակոյկը, որը նաւի վրայ քաշեցինք.
16 Դէպի փոքր կղզիի մը ետեւի կողմը դիմելով, որ Կղօդա կը կոչուէր, հազիւ կրցանք մակոյկը բռնել.
Ի կղզի ինչ դիմեալ որ կոչէր Կղաւդա, հազիւ կարացաք ըմբռնել զմակոյկն:

27:16: ՚Ի կղզի ինչ դիմեալ՝ որ կոչէր Կղաւդա, հազի՛ւ կարացաք ըմբռնել զմակոյկն[2835].
[2835] Ոմանք. Որ կոչէր Կղաւդիա. կամ՝ Կղաւդեայ։
16. Եւ դիմելով դէպի մի կղզի, որը Կլօդա էր կոչւում, դժուարութեամբ կարողացանք բռնել մակոյկը, որը նաւի վրայ քաշեցինք.
16 Դէպի փոքր կղզիի մը ետեւի կողմը դիմելով, որ Կղօդա կը կոչուէր, հազիւ կրցանք մակոյկը բռնել.
zohrab-1805▾ eastern-1994▾ western am▾
27:1616: И, набежав на один островок, называемый Клавдой, мы едва могли удержать лодку.
27:16  νησίον δέ τι ὑποδραμόντες καλούμενον καῦδα ἰσχύσαμεν μόλις περικρατεῖς γενέσθαι τῆς σκάφης,
27:16. νησίον (To-an-islelet) δέ (moreover) τι (to-a-one) ὑποδραμόντες ( having-had-circuited-under ) καλούμενον (to-being-called-unto) Καῦδα (to-a-Kauda) ἰσχύσαμεν (we-force-held) μόλις (arduously) περικρατεῖς ( secured-about ) γενέσθαι ( to-have-had-became ) τῆς (of-the-one) σκάφης, (of-a-dig,"
27:16. insulam autem quandam decurrentes quae vocatur Caudam potuimus vix obtinere scaphamAnd running under a certain island that is called Cauda, we had much work to come by the boat.
16. And running under the lee of a small island called Cauda, we were able, with difficulty, to secure the boat:
27:16. Then, being forced along a certain island, which is called the Tail, we were barely able to hold on to the ship’s lifeboat.
And running under a certain island which is called Clauda, we had much work to come by the boat:

16: И, набежав на один островок, называемый Клавдой, мы едва могли удержать лодку.
27:16  νησίον δέ τι ὑποδραμόντες καλούμενον καῦδα ἰσχύσαμεν μόλις περικρατεῖς γενέσθαι τῆς σκάφης,
27:16. insulam autem quandam decurrentes quae vocatur Caudam potuimus vix obtinere scapham
And running under a certain island that is called Cauda, we had much work to come by the boat.
27:16. Then, being forced along a certain island, which is called the Tail, we were barely able to hold on to the ship’s lifeboat.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-20: Близость островка не уменьшила опасность плавания, а только еще более увеличила, ввиду больших мелей в этом месте. Волны били корабль и обычно следовавшую при нем лодку, которую едва можно было удерживать.

Приняты были обычные в таких опасностях меры и для спасения самого корабля: обвязывание крепкими канатами и цепями его бортов и т. п.

"Боясь чтобы не сесть на мель..." Направление ветра давало предполагать возможность, что вблизи африканского берега (для александрийских корабельщиков, вероятно, небезызвестного) корабль может нанести на так называемый большой Сырт - громадную мель недалеко от Триполиса, к востоку. Ввиду этих опасений корабельщики прежде всего спустили парус, чтобы корабль не так сильно ударило и врезало в случае находа на мель. Это отдавало корабль на совершенно беспомощное ношение среди волн. Затем начали выкидывать груз (начав, вероятно, с более тяжелых и менее ценных вещей из груза) для облегчения корабля, глубокая осадка которого, при бездействии паруса, грозила особенною опасностью от волн. Когда эта мера для спасения корабля казалась недостаточною, приступили к последней крайней мере - бросанию всякой клади и вещей пассажиров. Эти вещи, по выражению Дееписателя, пассажиры побросали своими руками, т. е. не жалея ничего своего для общего блага и возможной безопасности.

Наконец, стала исчезать всякая надежда на спасение: краткое и сильное изображение страшных бедствий плавания, когда даже крепкой душе Павла оказалось нужным небесное ободрение и подкрепление - не бойся (ст. 24).
Adam Clarke: Commentary on the Bible - 1831
27:16: A certain island - called Clauda - Called also Gaudos; situated at the south-western extremity of the island of Crete, and now called Gozo, according to Dr. Shaw.
Much work to come by the boat - It was likely to have been washed overboard; or, if the boat was in tow, at the stern of the vessel, which is probable, they found it very difficult to save it from being staved, or broken to pieces.
Albert Barnes: Notes on the Bible - 1834
27:16: And running under - Running near to an island. They ran near to it, where the violence of the wind was probably broken by the island,
Which is called Clauda - This is a small island about 20 miles southwest of Crete.
We had much work - Much difficulty; we were scarcely able to do it.
To come by the boat - This does not mean that they attempted here to land in the boat, but they had much difficulty in saving the small boat attached to the ship by lifting it into the ship. The importance of securing the small boat is known by all seamen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:16: Clauda: Clauda, called Cauda and Gaudos by Mela and Pliny, and Claudos by Ptolemy, and now Gozo, according to Dr. Shaw, is a small island, situated at the south-western extremity of the island of Crete. Act 27:16
John Gill
27:16 And running under a certain island,.... Or below a certain island and hard by, it or under the sea shore of it, where the sea might be smoother, the wind not being there so strong:
which is called Clauda: by Ptolomy (x) it is called Claudus, and was near the island of Crete, and now called Gozo. The Vulgate Latin and Ethiopic versions, and some copies, read "Cauda"; and there was an island near to Crete, which was called Gaudos (y), and is thought to be the place here meant:
we had much work to come by the boat; which they had with them to go ashore in, or to betake themselves to in case of shipwreck; and which in this storm was in danger of being dashed to pieces against the ship, or lost; and it was with some difficulty that they came at it, and took it up into the ship.
(x) Geograph. l. 3. c. 17. (y) Mela, l. 2. c. 7. Plin. l. 4. c. 12.
John Wesley
27:16 We were hardly able to get masters of the boat - To prevent its being staved.
Robert Jamieson, A. R. Fausset and David Brown
27:16 under--the lee of.
a certain--"small"
island . . . Clauda--southwest of Crete, now called Gonzo; about twenty-three miles to leeward.
we had much work to come by--that is, to hoist up and secure.
the boat--now become necessary. But why was this difficult? Independently of the gale, raging at the time, the boat had been towed between twenty and thirty miles after the gale sprang up, and could scarcely fail to be filled with water [SMITH].
27:1727:17: զոր առեալ՝ յօգնականութիւն կապէին ընդ նաւն։ Երկուցեալք թէ գուցէ՛ ՚ի յորձանուտն անկանիցին, իջուցեալ զառագաստն՝ ա՛յնպէս երթային եւ գային[2836]։ [2836] Ոմանք. Կապէին ընդ նաւին... եւ իջուցեալ զառագաս՛՛։
17. ապա օգնութեան միջոցներ օգտագործելով՝ նաւը ներքեւից կապեցին. վախենալով, որ գուցէ յորձանուտի մէջ ընկնեն, առագաստը իջեցրին. եւ այնպէս գնում-գալիս էին:
17 Որը վեր առին ու միջոցներ գործածելով՝ նաւը տակէն կապեցին եւ վախնալով որ չըլլայ թէ յորձանուտը* իյնան, առագաստը իջեցուցած՝ կ’երթային ու կու գային։
[107]զոր առեալ` յօգնականութիւն կապէին ընդ նաւն``. երկուցեալք թէ գուցէ ի յորձանուտն անկանիցին, իջուցեալ զառագաստն` այնպէս երթային եւ գային:

27:17: զոր առեալ՝ յօգնականութիւն կապէին ընդ նաւն։ Երկուցեալք թէ գուցէ՛ ՚ի յորձանուտն անկանիցին, իջուցեալ զառագաստն՝ ա՛յնպէս երթային եւ գային[2836]։
[2836] Ոմանք. Կապէին ընդ նաւին... եւ իջուցեալ զառագաս՛՛։
17. ապա օգնութեան միջոցներ օգտագործելով՝ նաւը ներքեւից կապեցին. վախենալով, որ գուցէ յորձանուտի մէջ ընկնեն, առագաստը իջեցրին. եւ այնպէս գնում-գալիս էին:
17 Որը վեր առին ու միջոցներ գործածելով՝ նաւը տակէն կապեցին եւ վախնալով որ չըլլայ թէ յորձանուտը* իյնան, առագաստը իջեցուցած՝ կ’երթային ու կու գային։
zohrab-1805▾ eastern-1994▾ western am▾
27:1717: Подняв ее, стали употреблять пособия и обвязывать корабль; боясь же, чтобы не сесть на мель, спустили парус и таким образом носились.
27:17  ἣν ἄραντες βοηθείαις ἐχρῶντο ὑποζωννύντες τὸ πλοῖον· φοβούμενοί τε μὴ εἰς τὴν σύρτιν ἐκπέσωσιν, χαλάσαντες τὸ σκεῦος, οὕτως ἐφέροντο.
27:17. ἣν (to-which) ἄραντες ( having-lifted ) βοηθείαις (unto-holler-runnings-of) ἐχρῶντο ( they-were-affording-unto ) ὑποζωννύντες ( en-girding-under ) τὸ (to-the-one) πλοῖον: (to-a-floatlet) φοβούμενοί ( feareeing-unto ) τε (also) μὴ (lest) εἰς (into) τὴν (to-the-one) Σύρτιν (to-a-Surtis) ἐκπέσωσιν, (they-might-have-had-fallen-out," χαλάσαντες ( having-slacked-unto ) τὸ (to-the-one) σκεῦος, (to-an-equipment,"οὕτως (unto-the-one-this) ἐφέροντο. (they-were-being-beared)
27:17. qua sublata adiutoriis utebantur accingentes navem timentes ne in Syrtim inciderent submisso vase sic ferebanturWhich being taken up, they used helps, undergirding the ship: and fearing lest they should fall into the quicksands, they let down the sail yard and so were driven.
17. and when they had hoisted it up, they used helps, under-girding the ship; and, fearing lest they should be cast upon the Syrtis, they lowered the gear, and so were driven.
27:17. When this was taken up, they used it to assist in securing the ship. For they were afraid that they might run aground. And having lowered the sails, they were being driven along in this way.
Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven:

17: Подняв ее, стали употреблять пособия и обвязывать корабль; боясь же, чтобы не сесть на мель, спустили парус и таким образом носились.
27:17  ἣν ἄραντες βοηθείαις ἐχρῶντο ὑποζωννύντες τὸ πλοῖον· φοβούμενοί τε μὴ εἰς τὴν σύρτιν ἐκπέσωσιν, χαλάσαντες τὸ σκεῦος, οὕτως ἐφέροντο.
27:17. qua sublata adiutoriis utebantur accingentes navem timentes ne in Syrtim inciderent submisso vase sic ferebantur
Which being taken up, they used helps, undergirding the ship: and fearing lest they should fall into the quicksands, they let down the sail yard and so were driven.
27:17. When this was taken up, they used it to assist in securing the ship. For they were afraid that they might run aground. And having lowered the sails, they were being driven along in this way.
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Adam Clarke: Commentary on the Bible - 1831
27:17: Undergirding the ship - This method has been used even in modern times. It is called frapping the ship. A stout cable is slipped under the vessel at the prow, which they can conduct to any part of the ship's keel; and then fasten the two ends on the deck, to keep the planks from starting: as many rounds as they please may be thus taken about the vessel. An instance of this kind is mentioned in Lord Anson's Voyage round the World. Speaking of a Spanish man-of-war in a storm: "They were obliged to throw overboard all their upper-deck guns, and take six turns of the cable round the ship, to prevent her opening." P. 24, 4to. edit. The same was done by a British line-of-battle ship in 1763, on her passage from India to the Cape of Good Hope.
The quicksands - Εις την συρτιν, Into the syrt. There were two famous syrts, or quicksands, on the African coast; one called the syrtis major, lying near the coast of Cyrene; and the other, the syrtis minor, not far from Tripoli. Both these, like our Goodwin Sands, were proverbial for their multitude of ship-wrecks. From the direction in which this vessel was driven, it is not at all likely that they were in danger of drifting on any of these syrts, as the vessel does not appear to have been driven near the African coast through the whole of her voyage. And as to what is said, Act 27:27, of their being driven up and down in Adria, διαφερομενων εν τῳ Αδριᾳ, it must mean their being tossed about near to Sicily, the sea of which is called Adria, according to the old Scholiast upon Dionysius's Periegesis, ver. 85: το Σικελικον τουτο το πελαγος Αδριαν καλουσι· they call this Sicilian sea, Adria. We are therefore to consider that the apprehension, expressed in Act 27:17, is to be taken generally: they were afraid of falling into some shoals, not knowing in what part of the sea they then were; for they had seen neither sun nor stars for many days; and they had no compass, and consequently could not tell in what direction they were now driving. It is wrong therefore to mark the course of this voyage, as if the vessel had been driven across the whole of the Mediterranean, down to the African coast, and near to the syrts, or shoal banks; to which there is scarcely any reason to believe she had once approximated during the whole of this dangerous voyage.
Strake sail - Χαλασαντες το σκευος. What this means is difficult to say. As to striking or slackening sail, that is entirely out of the question, in such circumstances as they were; when it is evident they could carry no sail at all, and must have gone under bare poles. Some think that lowering the yards, and taking down the top-mast, is what is intended; but in such a perilous situation this would have been of little service. Others think, letting go their main or sheet anchor, is what is meant; but this seems without foundation, as it would have been foolishness in the extreme to have hoped to ride out the storm in such a sea. Passing by a variety of meanings, I suppose cutting away, or by some means letting down the mast, is the action intended to be expressed here; and this would be the most likely means of saving the vessel from foundering.
Albert Barnes: Notes on the Bible - 1834
27:17: Which when they had taken up - When they had raised up the boat into the ship, so as to secure it.
They used helps - They used ropes, cables, stays, or chains, for the purpose of securing the ship. The danger was that the ship would be destroyed, and they therefore made use of such aids as would pRev_ent its loss.
Undergirding the ship - The ancients were accustomed to pass cables or strong ropes around a vessel to keep the planks from springing or starting by the action of the sea. This is now called "frapping" a vessel. The operation of "frapping" a vessel is thus described in Falconer's Marine Dictionary. "To frap a ship is to pass four or five turns of a large cable-laid rope round the hull or frame of a ship to support her in a great storm, or otherwise, when it is apprehended that she is not strong enough to resist the violent efforts of the sea." An instance of this kind is mentioned in Lord Anson's voyage round the world. Speaking of a Spanish man-of-war in a storm, he says, "They were obliged to throw overboard all their upper-deck guns, and take six turns of the cable round the ship to pRev_ent her opening."
Lest they should fall into the quicksands - There were two celebrated syrtes, or quicksands, on the coast of Africa, called the greater and lesser. They were vast beds of sand driven up by the sea, and constantly shifting their position, so that it could not be known certainly where the danger was. As they were constantly changing their position, they could not be accurately laid down in a chart. The sailors were afraid, therefore, that they should be driven on one of those banks of sand, and thus be lost.
Strake sail - Or, rather, lowered or took down the mast, or the yards to which the sails were attached. There has been a great variety of interpretations proposed on this passage. The most probable is that they took down the mast, by cutting or otherwise, as is now done in storms at sea, to save the ship. They were at the mercy of the wind and waves, and their only hope was by taking away their sails.
And so were driven - By the wind and waves. The ship was unmanageable, and they suffered it to be driven before the wind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:17: fearing: Act 27:29, Act 27:41
John Gill
27:17 Which when they had taken up,.... When they had got the boat into the ship:
they used helps; the mariners made use of other persons, called in the assistance of the soldiers, and passengers, and prisoners; or for the help of the ship, they made use of cords, chains, and such like things:
undergirding the ship: with cords and ropes, which they drew under the keel of the ship, and so bound both sides of the ship, that it might not split and fall to pieces; which may be what is now called "frapping", and is done by putting large ropes under the keel, and over the gunwale; and is used when a ship by labouring hard in the sea breaks the bolts in her sides, and this keeps her from parting. Horace (z) refers to this use of ropes in tempests, when he says, "Nonne vides ut--sine funibus vix durare carinae possint imperiosius Aequor?" do not you see that without ropes the keels can scarcely endure the more imperious sea? Isidorus (a) makes mention of several sorts of ropes made use of in storms; "spirae", he says, are ropes that are used in tempests, which the mariners after their manner call "curcubae; tormentum" is a long rope in ships, according to the same writer, which reaches from head to stern, by which they are bound faster together:
and fearing lest they should fall into the quicksands: which were on the African coast, here called "Syrtes"; either from the conflux of sand and slime, and such like things, which made them very dangerous for shipping, and being covered with water, could not be seen and guarded against, and especially in a storm; or from their drawing of vessels into them, which they retain, suck in, and swallow up; and such the mariners might know were not far off: there were two very remarkable ones on the coast of Africa, the one is called the greater "Syrtes", the other the lesser (b); the greater was more to the south than the lesser, and also more to the east, and the lesser was to the west: of these "Syrtes", Jerom (c) says, they are sandy places in the great sea very terrible, and to be feared, because they use to draw all into them; they are near the Egyptian sea; the Lybian sea, which washes the African shore, is by Seneca called from them the "Syrtic sea" (d): wherefore,
they strake sail; let down their sails; so read some manuscripts in New College, Oxford; in the Greek text it is, "they let down the vessel"; not the boat they had taken in, of which we read after; nor an anchor, or anchors, which would have been improper in a storm; nor the mast, it can hardly be thought that should be the first thing they should cut down, when they did not cast out the tackling till the third day; the storm was vehement on the first, more vehement on the second, when they lightened the ship, and most vehement on the third, when they cast out the tackling; and as Scheffer (e) observes, the mast is never cut down before the loss of other things; wherefore this is to be understood of letting down the sail yard, and contracting the sails; the Syriac version renders it, "we let down the main sail"; or, "the sail", using the Greek word "Armenon", which signifies "a sail":
and so were driven; about in the sea, wheresoever the winds and waves carried them; or very likely the ship was driven before the wind under her bare poles.
(z) Carmin. l. 1. ode 14. (a) Originum, l. 19. c. 4. p. 163. (b) Vid. Plin. Nat. Hist. l. 5. c. 4. Sallust. in Jugurtha Melam. l. 1. c. 7. (c) De locis Hebraicis, fol. 96. I. (d) De Militia Naval Veterum, l. 1. c. 4. p. 35. (e) Scheffer, ib. p. 297-300.
Robert Jamieson, A. R. Fausset and David Brown
27:17 undergirding the ship--that is, passing four or five turns of a cable-laid rope round the hull or frame of the ship, to enable her to resist the violence of the seas, an operation rarely resorted to in modern seamanship.
fearing lest they should fall into the quicksands--"be cast ashore" or "stranded upon the Syrtis," the Syrtis Major, a gulf on the African coast, southwest of Crete, the dread of mariners, owing to its dangerous shoals.
they strake--"struck"
sail--This cannot be the meaning, for to strike sail would have driven them directly towards the Syrtis. The meaning must be, "lowered the gear" (appurtenances of every kind); here, perhaps, referring to the lowering of the heavy mainyard with the sail attached to it [SMITH].
27:1827:18: Եւ ՚ի սաստկագոյն վշտանալոյն մերոյ՝ ՚ի վաղիւ անդր զկարասի՛ն ընկեցիկ առնէին։
18. Եւ քանի որ մենք ամենասաստիկ տագնապի մէջ էինք, յաջորդ առաւօտ բեռները ծովը թափեցին:
18 Քանի որ սաստիկ ալեկոծութեան մէջ էինք, յաջորդ օրը բեռները դուրս նետեցին։
Եւ ի սաստկագոյն վշտանալոյն մերոյ ի վաղիւ անդր զկարասին ընկեցիկ առնէին:

27:18: Եւ ՚ի սաստկագոյն վշտանալոյն մերոյ՝ ՚ի վաղիւ անդր զկարասի՛ն ընկեցիկ առնէին։
18. Եւ քանի որ մենք ամենասաստիկ տագնապի մէջ էինք, յաջորդ առաւօտ բեռները ծովը թափեցին:
18 Քանի որ սաստիկ ալեկոծութեան մէջ էինք, յաջորդ օրը բեռները դուրս նետեցին։
zohrab-1805▾ eastern-1994▾ western am▾
27:1818: На другой день, по причине сильного обуревания, начали выбрасывать [груз],
27:18  σφοδρῶς δὲ χειμαζομένων ἡμῶν τῇ ἑξῆς ἐκβολὴν ἐποιοῦντο,
27:18. σφοδρῶς (Unto-vehemented) δὲ (moreover) χειμαζομένων ( of-being-pour-belonged-to ) ἡμῶν (of-us) τῇ (unto-the-one) ἑξῆς (of-held,"ἐκβολὴν (to-a-casting-out) ἐποιοῦντο , ( they-were-doing-unto )
27:18. valide autem nobis tempestate iactatis sequenti die iactum feceruntAnd we, being mightily tossed with the tempest, the next day they lightened the ship.
18. And as we laboured exceedingly with the storm, the next day they began to throw overboard;
27:18. Then, since we were being tossed about strongly by the tempest, on the following day, they threw the heavy items overboard.
And we being exceedingly tossed with a tempest, the next [day] they lightened the ship:

18: На другой день, по причине сильного обуревания, начали выбрасывать [груз],
27:18  σφοδρῶς δὲ χειμαζομένων ἡμῶν τῇ ἑξῆς ἐκβολὴν ἐποιοῦντο,
27:18. valide autem nobis tempestate iactatis sequenti die iactum fecerunt
And we, being mightily tossed with the tempest, the next day they lightened the ship.
27:18. Then, since we were being tossed about strongly by the tempest, on the following day, they threw the heavy items overboard.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:18: Lightened the ship - Of what, we know not; but it was probably cumbrous wares, by which the deck was thronged, and which were prejudicial to the due trim of the vessel.
Albert Barnes: Notes on the Bible - 1834
27:18: They lightened the ship - By throwing out a part of the cargo.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:18: being: Psa 107:27
the next: Act 27:19, Act 27:38; Jon 1:5; Mat 16:26; Luk 16:8; Phi 3:7, Phi 3:8; Heb 12:1
Geneva 1599
27:18 (4) And we being exceedingly tossed with a tempest, the next [day] they lightened the ship;
(4) The result proves that none provide worse for themselves than those who commit themselves to be governed only by their own wisdom.
John Gill
27:18 And we being exceedingly tossed with a tempest,.... Sometimes being lifted up as it were to the heavens, and then presently sinking down, as if they were going into the bottom of the sea; such a condition at sea is described to the life by the Psalmist, in Ps 107:25.
the next day they lightened the ship; of its burden, its lading, the goods and merchandise that were in it; as the mariners did in the ship in which Jonah was, Jon 1:5 the Ethiopic version renders it, "they cast the goods into the sea"; the Arabic version, the "merchandise".
John Wesley
27:18 They lightened the ship - Casting the heavy goods into the sea.
27:1927:19: Եւ յերիր աւուր ընդ իւրեանց ձեռն զգործի՛ն նաւին ընկեցին[2837]։ [2837] Ոմանք. Եւ յերիր աւուրն... զգործի նաւին։
19. Իսկ երրորդ օրը իրենք իրենց ձեռքերով նաւի գործիքները ծովը նետեցին:
19 Երրորդ օրը նաւին գործիքները մեր ձեռքերով դուրս նետեցինք։
Եւ յերիր աւուր ընդ [108]իւրեանց ձեռն զգործին նաւին [109]ընկեցին:

27:19: Եւ յերիր աւուր ընդ իւրեանց ձեռն զգործի՛ն նաւին ընկեցին[2837]։
[2837] Ոմանք. Եւ յերիր աւուրն... զգործի նաւին։
19. Իսկ երրորդ օրը իրենք իրենց ձեռքերով նաւի գործիքները ծովը նետեցին:
19 Երրորդ օրը նաւին գործիքները մեր ձեռքերով դուրս նետեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
27:1919: а на третий мы своими руками побросали с корабля вещи.
27:19  καὶ τῇ τρίτῃ αὐτόχειρες τὴν σκευὴν τοῦ πλοίου ἔρριψαν.
27:19. καὶ (And) τῇ (unto-the-one) τρίτῃ (unto-third) αὐτόχειρες ( self-handed ) τὴν (to-the-one) σκευὴν (to-an-equipping) τοῦ (of-the-one) πλοίου (of-a-floatlet) ἔριψαν. (they-flung)
27:19. et tertia die suis manibus armamenta navis proieceruntAnd the third day they cast out with their own hands the tacking of the ship.
19. and the third day they cast out with their own hands the tackling of the ship.
27:19. And on the third day, with their own hands, they threw the equipment of the ship overboard.
And the third [day] we cast out with our own hands the tackling of the ship:

19: а на третий мы своими руками побросали с корабля вещи.
27:19  καὶ τῇ τρίτῃ αὐτόχειρες τὴν σκευὴν τοῦ πλοίου ἔρριψαν.
27:19. et tertia die suis manibus armamenta navis proiecerunt
And the third day they cast out with their own hands the tacking of the ship.
27:19. And on the third day, with their own hands, they threw the equipment of the ship overboard.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:19: The tackling of the ship - Την σκευην; All supernumerary anchors, cables, baggage, etc.
Albert Barnes: Notes on the Bible - 1834
27:19: The tackling of the ship - The anchors, sails, cables, baggage, etc. That is, everything that was not indispensable to its preservation, for it seems still Act 27:29 that they retained some of their anchors on board.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:19: we: Job 2:4; Jon 1:5; Mar 8:35-37; Luk 9:24, Luk 9:25
John Gill
27:19 And the third day,.... From the time this storm began, and this tempestuous weather held:
we cast out with our own hands the tackling of the ship; by which seems to be meant their naval stores and instruments, as sails, ropes, cables, anchors, &c. and yet we afterwards read of their anchors and main sail: it may be rendered, "the furniture of the ship"; and yet it cannot design the ship's provisions, at least all were not cast away; for afterwards mention is made of casting out the wheat into the sea: many versions render it, "the armament of the ship"; and the Ethiopic version adds, "and arms"; the soldiers' arms, and others which belonged to the ship, which were brought with them to defend themselves against an enemy: these, the historian says, "we cast out"; the Apostle Paul's company, Luke and others; but not without the leave and order of the centurion and governor of the ship: the Alexandrian copy, and some others, and the Vulgate Latin version read, "they cast out": which seems most probable.
John Wesley
27:19 We cast out the tackling of the ship - Cutting away even those masts that were not absolutely necessary.
Robert Jamieson, A. R. Fausset and David Brown
27:19 cast out with our own hands--passengers and crew together.
the tackling of the ship--whatever they could do without that carried weight. This further effort to lighten the ship seems to show that it was now in a leaking condition, as will presently appear more evident.
27:2027:20: Իբրեւ ո՛չ արեւ՝ եւ ո՛չ աստեղք երեւէին ՚ի բազում աւուրս, եւ ձմեռն ո՛չ սակաւ կայր ՚ի վերայ, ապա բառնա՛յր ամենայն յոյս փրկութեան մերոյ[2838]. [2838] Ոմանք. Իբր ոչ արեւ... եւ ձմեռնն ոչ սա՛՛։
20. Երբ բազում օրեր ո՛չ արեւ եւ ո՛չ էլ աստղեր էին երեւում, ու փոթորիկն էլ նոյն սաստկութեամբ շարունակւում էր, մեր փրկութեան ամէն յոյս վերացել էր:
20 Շատ օրեր ո՛չ արեւ, ո՛չ ալ աստղեր կ’երեւնային եւ փոթորիկը քիչ չէր մեր վրայ։ Ա՛լ բոլորովին մեր ազատուելու յոյսը կտրուեցաւ։
Իբրեւ ոչ արեւ եւ ոչ աստեղք երեւէին ի բազում աւուրս, եւ ձմեռն ոչ սակաւ կայր ի վերայ, ապա բառնայր ամենայն յոյս փրկութեան մերոյ:

27:20: Իբրեւ ո՛չ արեւ՝ եւ ո՛չ աստեղք երեւէին ՚ի բազում աւուրս, եւ ձմեռն ո՛չ սակաւ կայր ՚ի վերայ, ապա բառնա՛յր ամենայն յոյս փրկութեան մերոյ[2838].
[2838] Ոմանք. Իբր ոչ արեւ... եւ ձմեռնն ոչ սա՛՛։
20. Երբ բազում օրեր ո՛չ արեւ եւ ո՛չ էլ աստղեր էին երեւում, ու փոթորիկն էլ նոյն սաստկութեամբ շարունակւում էր, մեր փրկութեան ամէն յոյս վերացել էր:
20 Շատ օրեր ո՛չ արեւ, ո՛չ ալ աստղեր կ’երեւնային եւ փոթորիկը քիչ չէր մեր վրայ։ Ա՛լ բոլորովին մեր ազատուելու յոյսը կտրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:2020: Но как многие дни не видно было ни солнца, ни звезд и продолжалась немалая буря, то наконец исчезала всякая надежда к нашему спасению.
27:20  μήτε δὲ ἡλίου μήτε ἄστρων ἐπιφαινόντων ἐπὶ πλείονας ἡμέρας, χειμῶνός τε οὐκ ὀλίγου ἐπικειμένου, λοιπὸν περιῃρεῖτο ἐλπὶς πᾶσα τοῦ σῴζεσθαι ἡμᾶς.
27:20. μήτε (Lest-also) δὲ (moreover) ἡλίου (of-a-sun) μήτε (lest-also) ἄστρων (of-en-starrings) ἐπιφαινόντων ( of-manifesting-upon ) ἐπὶ (upon) πλείονας ( to-more-beyond ) ἡμέρας, (to-days,"χειμῶνός (of-a-pour-belonging) τε (also) οὐκ (not) ὀλίγου (of-little) ἐπικειμένου , ( of-situating-upon ,"λοιπὸν (to-remaindered) περιῃρεῖτο (it-was-being-lifted-about-unto) ἐλπὶς (an-expectation) πᾶσα (all) τοῦ (of-the-one) σώζεσθαι (to-be-saved) ἡμᾶς. (to-us)
27:20. neque sole autem neque sideribus apparentibus per plures dies et tempestate non exigua inminente iam ablata erat spes omnis salutis nostraeAnd when neither sun nor stars appeared for many days and no small storms lay on us, all hope of our being saved was now taken away.
20. And when neither sun nor stars shone upon for many days, and no small tempest lay on , all hope that we should be saved was now taken away.
27:20. Then, when neither sun nor stars appeared for many days, and no end to the storm was imminent, all hope for our safety was now taken away.
And when neither sun nor stars in many days appeared, and no small tempest lay on [us], all hope that we should be saved was then taken away:

20: Но как многие дни не видно было ни солнца, ни звезд и продолжалась немалая буря, то наконец исчезала всякая надежда к нашему спасению.
27:20  μήτε δὲ ἡλίου μήτε ἄστρων ἐπιφαινόντων ἐπὶ πλείονας ἡμέρας, χειμῶνός τε οὐκ ὀλίγου ἐπικειμένου, λοιπὸν περιῃρεῖτο ἐλπὶς πᾶσα τοῦ σῴζεσθαι ἡμᾶς.
27:20. neque sole autem neque sideribus apparentibus per plures dies et tempestate non exigua inminente iam ablata erat spes omnis salutis nostrae
And when neither sun nor stars appeared for many days and no small storms lay on us, all hope of our being saved was now taken away.
27:20. Then, when neither sun nor stars appeared for many days, and no end to the storm was imminent, all hope for our safety was now taken away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:20: Neither sun nor stars in many days appeared - And consequently they could make no observation; and, having no magnetical needle, could not tell in what direction they were going.
Albert Barnes: Notes on the Bible - 1834
27:20: Neither sun nor stars ... - As they could see neither san nor stars, they could make no observations; and as they had no compass, they would be totally ignorant of their situation, and they gave up all as lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:20: neither: Exo 10:21-23; Psa 105:28; Mat 24:29
and no: Psa 107:25-27; Jon 1:4, Jon 1:11-14; Mat 8:24, Mat 8:25; Co2 11:25
all: Isa 57:10; Jer 2:25; Eze 37:11; Eph 2:12; Th1 4:13
John Gill
27:20 And when neither sun nor stars in many days appeared,.... The Syriac version adds, "nor moon"; which is an usual description of dark, cloudy, and tempestuous seasons; and which was not only uncomfortable to them, because they could not see these luminaries, and enjoy their beneficial light and influence; but because they had them not to guide and direct them; for the sun, moon, and stars, are useful to sailors, to steer their course by; especially they were to the ancients, before the invention and use of the loadstone; besides, by these they conjectured what weather it would be, as mariners still do; they observed the rising and setting of the sun, whether it shone with equal rays or not, and whether it was red and fiery, or pale; and the like observations they made upon the moon, both as to its colour and size; and especially the constellations and stars were of singular use unto them; and above all, the two Bears, the greater and the lesser; the Greeks observed the former, and the Phoenicians the latter; and who are said by Pliny to have first found out the use of the constellations in navigation; particularly this is ascribed to the famous philosopher Thales, who is said to be a Phoenician; and from other constellations, as Arcturus, Orion, Hyades, &c. they foresaw rains, storms, and tempests: and now what made the case of the apostle and the ship's company the more distressing was, that it was not only dark and cloudy, but very tempestuous, as follows;
and no small tempest lay on us; and all this continued many days: so Virgil (f) represents Aeneas and his company in a like condition at sea, as not able by the heavens to distinguish day from night, nor to direct their course, neither sun nor stars appearing, and so wandered about in the sea three days without the sun, and as many nights without a star; and Homer (g) describes Ulysses in a violent storm at sea, and for the space of nine days tossed about, when on the tenth day he got to land; and Sosia, in Terence (h), is brought in saying, that he had been thirty days in a ship, expecting death every moment, so boisterous was the storm he was in; and so it was in this case, the winds blew hard upon them, and the rains fell with great violence, and everything was discouraging and distressing; insomuch that
all hope that we should be saved was then taken away; neither the master and owner of the ship, nor the mariners, nor the soldiers, nor prisoners, nor the apostle's companions, had any hope of being saved, but all expected to be lost. The apostle himself knew indeed, that though the ship would be lost, every man's life would be saved; and yet he could have no hope of this, as to the outward appearance of things, but on account of the revelation which the Lord had made to him, and he believed; otherwise, as to all human helps and means, there was no probability of an escape.
(f) Aeneid. l. 3. (g) Odyss. 9. (h) Hecyra, Act. 3. Scen. 4.
John Wesley
27:20 Neither sun nor stars appeared for many days - Which they could the less spare, before the compass was found out.
Robert Jamieson, A. R. Fausset and David Brown
27:20 neither sun nor stars appeared in many--"several"
days--probably most of the fourteen days mentioned in Acts 27:27. This continued thickness of the atmosphere prevented their making the necessary observations of the heavenly bodies by day or by night; so that they could not tell where they were.
all hope that we should be saved was taken away--"Their exertions to subdue the leak had been unavailing; they could not tell which way to make for the nearest land, in order to run their ship ashore, the only resource for a sinking ship: but unless they did make the land, they must founder at sea. Their apprehensions, therefore, were not so much caused by the fury of the tempest, as by the state of the ship" [SMITH]. From the inferiority of ancient to modern naval architecture, leaks were sprung much more easily, and the means of repairing them were fewer than now. Hence the far greater number of shipwrecks from this cause.
27:2127:21: եւ զի բազո՛ւմ աւուրս նօթի էին։ Յայնժամ Պաւղոս կացեալ ՚ի մէջ նոցա՝ ասէ. Պա՛րտ էր ձեզ ո՛վ արք՝ անսալ ինձ, եւ ո՛չ ելանել ՚ի Կրետեայ՝ եւ շահել զվի՛շտս զայս եւ զվնաս[2839]։ [2839] Ոսկան. Եւ զի ՚ի բազում աւ՛՛։
21. Եւ որովհետեւ շատ օրեր քաղցած էին, Պօղոսը, կանգնելով նրանց մէջ, ասաց. «Ո՛վ մարդիկ, դուք ինձ պէտք է անսայիք ու Կրետէից չելնէիք եւ այս չարիքն ու վնասը չքաշէիք:
21 Որովհետեւ շատ օրերէ ի վեր անօթի էին, Պօղոս անոնց մէջ կայնելով՝ ըսաւ. «Ո՛վ մարդիկ, պէտք էր որ ինծի մտիկ ընէիք ու Կրետէէն չելլէիք եւ այս տառապանքն ու վնասը չքաշէիք։
Եւ զի բազում աւուրս նօթի էին, յայնժամ Պաւղոս կացեալ ի մէջ նոցա` ասէ. Պարտ էր ձեզ, ով արք, անսալ ինձ եւ ոչ ելանել ի Կրետեայ եւ շահել զվիշտս զայս եւ զվնաս:

27:21: եւ զի բազո՛ւմ աւուրս նօթի էին։ Յայնժամ Պաւղոս կացեալ ՚ի մէջ նոցա՝ ասէ. Պա՛րտ էր ձեզ ո՛վ արք՝ անսալ ինձ, եւ ո՛չ ելանել ՚ի Կրետեայ՝ եւ շահել զվի՛շտս զայս եւ զվնաս[2839]։
[2839] Ոսկան. Եւ զի ՚ի բազում աւ՛՛։
21. Եւ որովհետեւ շատ օրեր քաղցած էին, Պօղոսը, կանգնելով նրանց մէջ, ասաց. «Ո՛վ մարդիկ, դուք ինձ պէտք է անսայիք ու Կրետէից չելնէիք եւ այս չարիքն ու վնասը չքաշէիք:
21 Որովհետեւ շատ օրերէ ի վեր անօթի էին, Պօղոս անոնց մէջ կայնելով՝ ըսաւ. «Ո՛վ մարդիկ, պէտք էր որ ինծի մտիկ ընէիք ու Կրետէէն չելլէիք եւ այս տառապանքն ու վնասը չքաշէիք։
zohrab-1805▾ eastern-1994▾ western am▾
27:2121: И как долго не ели, то Павел, став посреди них, сказал: мужи! надлежало послушаться меня и не отходить от Крита, чем и избежали бы сих затруднений и вреда.
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.
27:21. Πολλῆς (Of-much) τε (also) ἀσιτίας (of-an-un-graining-unto) ὑπαρχούσης (of-firsting-under) τότε (to-the-one-which-also) σταθεὶς (having-been-stood) ὁ (the-one) Παῦλος (a-Paulos) ἐν (in) μέσῳ (unto-middle) αὐτῶν (of-them) εἶπεν (it-had-said,"Ἔδει (It-was-binding) μέν, (indeed,"ὦ (Oh) ἄνδρες, (Men," πειθαρχήσαντάς ( to-having-firsting-conduced-unto ) μοι (unto-me) μὴ (lest) ἀνάγεσθαι (to-be-led-up) ἀπὸ (off) τῆς (of-the-one) Κρήτης (of-a-Krete) κερδῆσαί (to-have-gained) τε (also) τὴν (to-the-one) ὕβριν (to-a-hurting) ταύτην (to-the-one-this) καὶ (and) τὴν (to-the-one) ζημίαν. (to-a-damaging-unto)
27:21. et cum multa ieiunatio fuisset tunc stans Paulus in medio eorum dixit oportebat quidem o viri audito me non tollere a Creta lucrique facere iniuriam hanc et iacturamAnd after they had fasted a long time, Paul standing forth in the midst of them, said: You should indeed, O ye men, have hearkened unto me and not have loosed from Crete and have gained this harm and loss.
21. And when they had been long without food, then Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have set sail from Crete, and have gotten this injury and loss.
27:21. And after they had fasted for a long time, Paul, standing in their midst, said: “Certainly, men, you should have listened to me and not set out from Crete, so as to cause this injury and loss.
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:

21: И как долго не ели, то Павел, став посреди них, сказал: мужи! надлежало послушаться меня и не отходить от Крита, чем и избежали бы сих затруднений и вреда.
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.
27:21. et cum multa ieiunatio fuisset tunc stans Paulus in medio eorum dixit oportebat quidem o viri audito me non tollere a Creta lucrique facere iniuriam hanc et iacturam
And after they had fasted a long time, Paul standing forth in the midst of them, said: You should indeed, O ye men, have hearkened unto me and not have loosed from Crete and have gained this harm and loss.
27:21. And after they had fasted for a long time, Paul, standing in their midst, said: “Certainly, men, you should have listened to me and not set out from Crete, so as to cause this injury and loss.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-26: "Долго не ели..." - конечно, от страшной качки и от сильного беспокойства за свою судьбу. Недостатка провианта на корабле, по-видимому, не было: на нем еще оставалось довольно пшеницы (ст. 38).

В минуты всеобщего уныния и отчаяния апостол проливает в души всем отрадный луч надежды - объявлением бывшего ему откровения, что никто не погибнет, только корабль.

"Ангел Бога, Которому принадлежу я и Которому служу..." (ср. Рим I:9) - этими выражениями апостол возбуждает доверие слушателей к словам своим, как человека, близкого к Богу и всецело преданного Ему.

"Снился мне в сию ночь..." - как? во сне или видении наяву (ср. к XXV:11), не видно из текста.

"Тебе должно предстать пред Кесаря..." - для решения твоего дела (XXV:11, 12). Следовательно, апостолу не суждено погибнуть в море, как бы ни была велика опасность. И не только апостолу, а - вместе с ним и ради его - и всем его спутникам будет спасение: "Бог даровал тебе всех плывущих с тобою..." - в силу того же самого Своего милосердия! по которому прежде ради немногих праведников Он высказывал готовность сохранять от погибели целые города (Быт XVIII:22-32).

Для большого удостоверения в безопасности апостол указывает на свою веру откровению Божию, которая действительно не могла не действовать посреди всеобщего отчаяния, и уверенность, что вскоре всем им надлежит быть выброшенными на какой-нибудь остров.

Было ли это тоже открыто Павлу, или это его заключение из слов ангела, или, наконец, собственная догадка его, а только слово его, действительно, вскоре исполнилось.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Voyage towards Rome.
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. 22 And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. 23 For there stood by me this night the angel of God, whose I am, and whom I serve, 24 Saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God hath given thee all them that sail with thee. 25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. 26 Howbeit we must be cast upon a certain island. 27 But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; 28 And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. 29 Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. 30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31 Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. 32 Then the soldiers cut off the ropes of the boat, and let her fall off. 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. 34 Wherefore I pray you to take some meat: for this is for your health: for there shall not a hair fall from the head of any of you. 35 And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat. 36 Then were they all of good cheer, and they also took some meat. 37 And we were in all in the ship two hundred threescore and sixteen souls. 38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. 39 And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. 40 And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore. 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. 42 And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. 43 But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: 44 And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.

We have here the issue of the distress of Paul and his fellow-travellers; they escaped with their lives and that was all, and that was for Paul's sake. We are here told (v. 37) what number there were on board--mariners, merchants, soldiers, prisoners, and other passengers, in all two hundred and seventy-six souls; this is taken notice of to make us the more concerned for them in reading the story, that they were such a considerable number, whose lives were now in the utmost jeopardy, and one Paul among them worth more than all the rest. We left them in despair, giving up themselves for gone. Whether they called every man on his God, as Jonah's mariners did, we are not told; it is well if this laudable practice in a storm was not gone out of fashion and made a jest of. However, Paul among these seamen was not, like Jonah among his, the cause of the storm, but the comforter in the storm, and as much a credit to the profession of an apostle as Jonah was a blemish to the character of a prophet. Now here we have,

I. The encouragement Paul gave them, by assuring them, in the name of God, that their lives should all be saved, even when, in human appearance, all hope that they should be saved was taken away. Paul rescued them from their despair first, that they might not die of that, and starve themselves in that, and then they were in a fair way to be rescued from their distress. After long abstinence, as if they were resolved not to eat till they knew whether they should live or die, Paul stood forth in the midst of them. During the distress hitherto Paul hid himself among them, was one of the crowd, helped with the rest to throw out the tackling (v. 19), but now he distinguished himself, and, though a prisoner, undertook to be their counsellor and comforter.

1. He reproves them for not taking his advice, which was to stay where they were, in the road of Lasea (v. 8): "You should have hearkened to me and not have loosed from Crete, where we might have made a shift to winter well enough, and then we should not have gained this harm and loss, that is, we should have escaped them." Harm and loss in the world, if sanctified to us, may be truly said to be gain; for if they wean us from present things, and awaken us to think of a future state, we are truly gainers by them. Observe, They did not hearken to Paul when he warned them of their danger, and yet if they will but acknowledge their folly, and repent of it, he will speak comfort and relief to them now that they are in danger, so compassionate is God to those that are in misery, though they bring themselves into it by their own incogitancy, nay, by their own wilfulness, and contempt of admonition. Paul, before administering comfort, will first make them sensible of their sin in not hearkening to him, by upbraiding them with their rashness, and probably, when he tells them of their gaining harm and loss, he reflects upon what they promised themselves by proceeding on their voyage, that they should gain so much time, gain this and the other point: "But," says he, "you have gained nothing but harm and loss; how will you answer it?" That which they are blamed for is their loosing from Crete, where they were safe. Note, Most people bring themselves into inconvenience, because they do not know when they are well off, but gain harm and loss by aiming against advice to better themselves.

2. He assures them that though they should lose the ship yet they should none of them lose their lives: "You see your folly in not being ruled by me:" he does not say, "Now therefore expect to fare accordingly, you may thank yourselves if you be all lost, those that will not be counselled cannot be helped." No, "Yet now there is hope in Israel concerning this thing; your case is sad, but it is not desperate, now, I exhort you to be of good cheer." Thus we say to sinners that are convinced of their sin and folly, and begin to see and bewail their error, "You should have hearkened unto us, and should have had nothing to do with sin; yet now we exhort you to be of good cheer: though you would not take our advice when we said, Do not presume, yet take it now when we say, Do not despair." They had given up the cause, and would use no further means, because all hope that they should be saved was taken away. Now Paul quickens them to bestir themselves yet in working for their own safety, by telling them that it they would resume their vigour they should secure their lives. He gives them this assurance when they were brought to the last extremity, for now it would be doubly welcome to them to be told that not a life should be lost when they were ready to conclude they must inevitably be all lost. He tells them, (1.) That they must count upon the loss of the ship. Those who were interested in that and the goods were probably those greater part that were for pushing forward the voyage and running the venture, notwithstanding Paul's admonition, and they are made to pay for their rashness. Their ship shall be wrecked. Many a stately, strong, rich, gallant ship is lost in the mighty waters in a little time; for vanity of vanities, all is vanity and vexation of spirit. But, (2.) Not a life shall be lost. This would be good news to those that were ready to die for fear of dying, and whose guilty consciences made death look very terrible to them.

3. He tells them what ground he had for this assurance, that it is not a banter upon them, to put them into humour, nor a human conjecture, he has a divine revelation for it, and is as confident of it as that God is true, being fully satisfied that he has his word for it. An angel of the Lord appeared to him in the night, and told him that for his sake they should all be preserved (v. 23-25), which would double the mercy of their preservation, that they should have it not only by providence, but by promise, and as a particular favour to Paul. Now observe here,

(1.) The solemn profession Paul makes of relation to God, the God from whom he had this favourable intelligence: It is he whose I am, and whom I serve. He looks upon God, [1.] As his rightful owner, who has a sovereign incontestable title to him, and dominion over him: Who I am. Because God made us and not we ourselves, therefore we are not our own but his. His we are by creation, for he made us; by preservation, for he maintains us; by redemption, for he bought us. We are more his than our own. [2.] As his sovereign ruler and master, who, having given him being, has right to give him law: Whom I serve. Because his we are, therefore we are bound to serve him, to devote ourselves to his honour and employ ourselves in his work. It is Christ that Paul here has an eye to; he is God, and the angels are his and go on his errands. Paul often calls himself a servant of Jesus Christ; he is his, and him he serves, both as a Christian and as an apostle; he does not say, "Whose we are, and whom we serve," for most that were present were strangers to him, but, "Whose I am, and whom I serve, whatever others do; nay, whom I am now in the actual service of, going to Rome, not as you are, upon worldly business, but to appear as a witness for Christ." Now this he tells the company, that, seeing their relief coming from his God whose he was and whom he served, they might thereby be drawn in to take him for their God, and to serve him likewise; for the same reason Jonah said to his mariners, I fear the Lord, the God of heaven, who has made the sea and the dry land, Jonah i. 9.

(2.) The account he gives of the vision he had: There stood by me this night an angel of God, a divine messenger who used formerly to bring him messages from heaven; he stood by him, visibly appeared to him, probably when he was awake upon his bed. Though he was afar off upon the sea (Ps. lxvi. 5), on the uttermost parts of the sea (Ps. cxxxix. 9), yet this could not intercept his communion with God, nor deprive him of the benefit of divine visits. Thence he can direct a prayer to God, and thither God can direct an angel to him. He knows not where he is himself, yet God's angel knows where to find him out. The ship is tossed with winds and waves, hurried to and fro with the utmost violence, and yet the angel finds a way into it. No storms nor tempests can hinder the communications of God's favour to his people, for he is a very present help, a help at hand, even when the sea roars and is troubled, Ps. xlvi. 1, 3. We may suppose that Paul, being a prisoner, had not a cabin of his own in the ship, much less a bed in the captain's cabin, but was put down into the hold (any dark or dirty place was thought good enough for him in common with the rest of the prisoners), and yet there the angel of God stood by him. Meanness and poverty set none at a distance from God and his favour. Jacob, when he has no pillow but a stone, no curtains but the clouds, yet has a vision of angels. Paul had this vision but this last night. He had himself been assured by a former vision that he should go to Rome (ch. xxiii. 11), from which he might infer that he himself should be safe; but he has this fresh vision to assure him of the safety of those with him.

(3.) The encouragements that were given him in the vision, v. 14. [1.] He is forbidden to fear. Though all about him are at their wits' end, and lost in despair, yet, Fear not, Paul; fear not their fear, nor be afraid, Isa. viii. 12. Let the sinners in Zion be afraid, but let not the saints be afraid, no, not at sea, in a storm; for the Lord of hosts is with them, and their place of defence shall be the munitions of rocks, Isa. xxxiii. 14-16. [2.] He is assured that for his part he shall come safely to Rome: Thou must be brought before Cæsar. As the rage of the most potent enemies, so the rage of the most stormy sea, cannot prevail against God's witnesses till they have finished their testimony. Paul must be preserved in this danger, for he is reserved for further service. This is comfortable for the faithful servants of God in straits and difficulties, that as long as God has any work for them to do their lives shall be prolonged. [3.] That for his sake all that were in the ship with him should be delivered too from perishing in this storm: God hath given thee all those that sail with thee. The angel that was ordered to bring him this message could have singled him out from this wretched crew, and those that were his friends too, and have carried them safely to shore, and have left the rest to perish, because they would not take Paul's counsel. But God chooses rather, by preserving them all for his sake, to show what great blessings good men are to the world, than by delivering him only to show how good men are distinguished from the world. God has given thee all those that sail with thee, that is, spares them in answer to thy prayers, or for thy sake. Sometimes good men deliver neither sons nor daughters, but their own souls only, Ezek. xiv. 18. But Paul here delivers a whole ship's crew, almost three hundred souls. Note, God often spares wicked people for the sake of the godly; as Zoar for Lot's sake, and as Sodom might have been, if there had been ten righteous persons in it. The good people are hated and persecuted in the world as if they were not worthy to live in it, yet really it is for their sakes that the world stands. If Paul had thrust himself needlessly into bad company, he might justly have been cast away with them, but, God calling him into it, they are preserved with him. And it is intimated that it was a great favour to Paul, and he looked upon it to be so, that others were saved for his sake: They are given thee. There is no greater satisfaction to a good man than to know that he is a public blessing.

4. He comforts them with the same comforts wherewith he himself was comforted (v. 25): "Wherefore, Sirs, be of good cheer, you shall see even this will end well; for I believe God, and depend upon his word, that it shall be even as it was told me." He would not require them to give credit to that to which he did not himself give credit; and therefore solemnly professes that he believes it himself, and the belief of it makes him easy: "I doubt not but it shall be as it was told me." Thus he staggers not at the promise of God through unbelief. Hath God spoken, and shall he not make it good? No doubt he can, no doubt he will; for he is not a man that he should lie. And shall it be as God hath said? Then be of good cheer, be of good courage. God is ever faithful, and therefore let all that have an interest in his promise be ever cheerful. If with God saying and doing are not two things, then with us believing and enjoying should not.

5. He gives them a sign, telling them particularly what this tempestuous voyage would issue in (v. 26): "We must be cast upon a certain island, and that will both break the ship and save the passengers; and so the prediction in both respects will be fulfilled." The pilot had quitted his post, the ship was left to run at random, they knew not what latitude they were in, much less how to steer their course; and yet Providence undertakes to bring them to an island that shall be a refuge for them. When the church of God, like this ship, is tossed with tempests, and not comforted, when there is none to guide her of all her sons, yet God can bring her safely to shore, and will do it.

II. Their coming at length to an anchor upon an unknown shore, v. 27-29. 1. They had been a full fortnight in the storm, continually expecting death: The fourteenth night, and not sooner, they came near land; they were that night driven up and down in Adria, not in the Adriatic Gulf on which Venice stands, but in the Adriatic Sea, a part of the Mediterranean, containing both the Sicilian and Ionian seas, and extending to the African shore; in this sea they were tossed, and knew not whereabouts they were. 2. About midnight the mariners apprehended that they drew near to some shore, which confirmed what Paul had told them, that they must be driven upon some island. To try whether it was so or no, they sounded, in order to their finding the depth of the water, for the water would be shallower as they drew nearer to shore; by the first experiment they found they drew twenty fathoms deep of water, and by the next fifteen fathoms, which was a demonstration that they were near some shore; God has wisely ordered such a natural notice to sailors in the dark, that they may be cautious. 3. They took the hint, and, fearing rocks near the shore, they cast anchor, and wished for the day; they durst not go forward for fear of rocks, and yet would not go back in hope of shelter, but they would wait for the morning, and heartily wished for it; who can blame them when the affair came to a crisis? When they had light, there was no land to be seen; now that there was land near them, they had no light to see it by; no marvel then they wished for day. When those that fear God walk in darkness, and have no light, yet let them not say, The Lord has forsaken us, or, Our God has forgotten us; but let them do as these mariners did, cast anchor, and wish for the day, and be assured that the day will dawn. Hope is an anchor of the soul, sure and stedfast, entering into that within the veil. Hold fast by that, think not of putting to sea again, but abide by Christ, and wait till the day break, and the shadows flee away.

III. The defeating of the sailors' attempt to quit the ship; here was a new danger added to their distress, which they narrowly escaped. Observe, 1. The treacherous design of the seamen, and that was to leave the sinking ship, which, though a piece of wisdom in others, yet in those that were entrusted with the care of it was the basest fraud that could be (v. 30): They were about to flee out of the ship, concluding no other than that when it ran ashore it must be broken all to pieces; having the command of the boat, the project was to get all of them into that, and so save themselves, and leave all the rest to perish. To cover this vile design, they pretended they would cast anchors out of the fore-ship, or carry them further off, and in order to this they let down the boat, which they had taken in (v. 16, 17), and were going into it, having agreed among themselves, when they were in to make straight for the shore. The treacherous seamen are like the treacherous shepherd, who flees when he sees the danger coming, and there is most need of his help, John x. 12. Thus true is that of Solomon, Confidence in an unfaithful man in time of trouble is like a broken tooth or a foot out of joint. Let us therefore cease from man. Paul had, in God's name, assured them that they should come safely to land, but they will rather trust their own refuge of lies than God's word and truth. 2. Paul's discovery of it, and protestation against it, v. 31. They all saw them preparing to go into the boat, but were deceived by the pretence they made; only Paul saw through it, and gave notice to the centurion and the soldiers concerning it, and told them plainly, Except these abide in the ship, you cannot be saved. The skill of a mariner is seen in a storm, and, in the distress of the ship, then is the proper time for him to exert himself. Now the greatest difficulty of all was before them, and therefore the seamen were now more necessary than ever yet; it was indeed not by any skill of theirs that they were brought to land, for it was quite beyond their skill, but, now that they are near land, they must use their art to bring the ship to it. When God has done that for us which we could not, we must then in his strength help ourselves. Paul speaks humanly, when he says, You cannot be saved except these abide in the ship; and he does not at all weaken the assurances he had divinely given that they should infallibly be saved. God, who appointed the end, that they should be saved, appointed the means, that they should be saved by the help of these seamen; though, if they had gone off, no doubt God would have made his word good some other way. Paul speaks as a prudent man, not as a prophet, when he says, These are necessary to your preservation. Duty is ours, events are God's; and we do not trust God, but tempt him, when we say, "We put ourselves under his protection," and do not use proper means, such as are within our power, for our own preservation. 3. The effectual defeat of it by the soldiers, v. 32. It was not time to stand arguing the case with the seamen, and therefore they made no more ado, but cut the ropes of the boat, and though it might otherwise have done them service in their present distress, they chose rather to let it fall off, and lose it, than suffer it to do them this disservice. And now the seamen, being forced to stay in the ship whether they would or no, are forced likewise to work for the safety of the ship as hard as they could, because if the rest perish they must perish with them.

IV. The new life which Paul put into the company, by cheerfully inviting them to take some refreshment, and by the repeated assurances he gave them that they should all of them have their lives given them for a prey. Happy they who had such a one as Paul in their company, who not only had correspondence with Heaven, but was of a hearty lively spirit with those about him, that sharpened the countenance of his friend, as iron sharpens iron. Such a friend in distress, when without are fightings and within are fears, is a friend indeed. Ointment and perfume rejoice the heart; so doth the sweetness of a man's friend by hearty counsel, Prov. xxvii. 9. Such was Paul's here to his companions in tribulation. The day was coming on: those that wish for the day, let them wait awhile, and they shall have what they wish for. The dawning of the day revived them a little, and then Paul got them together. 1. He chid them for their neglect of themselves, that they had so far given way to fear and despair as to forget or not to mind their food: This is the fourteenth day that you have tarried, and continued fasting, having taken nothing; and that is not well, v. 33. Not that they had all, or any of them, continued fourteen days without any food, but they had not had any set meal, as they used to have, all that time; they ate very little, next to nothing. Or, "You have continued fasting, that is, you have lost your stomach; you have had no appetite at all to your food, nor any relish of it, through prevailing fear and despair." A very disconsolate state is thus expressed (Ps. cii. 4), I forget to eat my bread. It is a sin to starve the body, and to deny it its necessary supports; he is an unnatural man indeed that hateth his own flesh, and does not nourish and cherish it; and it is a sore evil under the sun to have a sufficiency of the good things of this life, and not to have power to use them, Eccl. vi. 2. If this arise from the sorrow of the world, and from any inordinate fear or trouble, it is so far from excusing it that it is another sin, it is discontent, it is distrust of God, it is all wrong. What folly is it to die for fear of dying! But thus the sorrow of the world works death, while joy in God is life and peace in the greatest distresses and dangers. 2. He courts them to their food (v. 34): "Wherefore I pray you to take some meat. We have a hard struggle before us, must get to shore as well as we can; if our bodies be weak through fasting, we shall not be able to help ourselves." The angel bade Elijah, Arise and eat, for otherwise he would find the journey too great for him, 1 Kings xix. 7. So Paul will have these people eat, or otherwise the waves will be too hard for them: I pray you, parakalo, "I exhort you, if you will be ruled by me, take some nourishment; though you have no appetite to it, though you have fasted away your stomach, yet let reason bring you to it, for this is for your health, or rather your preservation, or safety, at this time; it is for your salvation, you cannot without nourishment have strength to shift for your lives." As he that will not labour, let him not eat; so he that means to labour must eat. Weak and trembling Christians, that give way to doubts and fears about their spiritual state, continue fasting from the Lord's supper, and fasting from divine consolations, and then complain they cannot go on in their spiritual work and warfare; and it is owing to themselves. If they would feed and feast as they ought, upon the provision Christ has made for them, they would be strengthened, and it would be for their souls' health and salvation. 3. He assures them of their preservation: There shall not a hair fall from the head of any of you. It is a proverbial expression, denoting a complete indemnity. It is used 1 Kings i. 51; Luke xxi. 18. "You cannot eat for fear of dying; I tell you, you are sure of living, and therefore eat. You will come to shore wet and cold, but sound wind and limb; your hair wet, but not a hair lost." 4. He himself spread their table for them; for none of them had any heart to do it, they were all so dispirited: When he had thus spoken, he took bread, fetched it from the ship's stores, to which every one might safely have access when none of them had an appetite. They were not reduced to short allowance, as sailors sometimes are when they are kept longer at sea than they expected by distress of weather; they had plenty, but what good did that do them, when they had no stomach? We have reason to be thankful to God that we have not only food to our appetite, but appetite to our food; that our soul abhors not even dainty meat (Job xxxiii. 20), through sickness or sorrow. 5. He was chaplain to the ship, and they had reason to be proud of their chaplain. He gave thanks to God in presence of them all. We have reason to think he had often prayed with Luke and Aristarchus, and what others there were among them that were Christians, that they prayed daily together; but whether he had before this prayed with the whole company promiscuously is not certain. Now he gave thanks to God, in presence of them all, that they were alive, and had been preserved hitherto, and that they had a promise that their lives should be preserved in the imminent peril now before them; he gave thanks for the provision they had, and begged a blessing upon it. We must in every thing give thanks; and must particularly have an eye to God in receiving our food, for it is sanctified to us by the word of God and prayer, and is to be received with thanksgiving. Thus the curse is taken off from it, and we obtain a covenant-right to it and a covenant-blessing upon it, 1 Tim. iv. 3-5. And it is not by bread alone that man lives, but by the word of God, which must be met with prayer. He gave thanks in presence of them all, not only to show that he served a Master he was not ashamed of, but to invite them into his service too. If we crave a blessing upon our meat, and give thanks for it in a right manner, we shall not only keep up a comfortable communion with God ourselves, but credit our profession, and recommend it to the good opinion of others. 6. He set them a good example: When he had given thanks, he broke the bread (it was sea-biscuit) and he began to eat. Whether they would be encouraged or no, he would; if they would be sullen, and, like froward children, refuse their victuals because they had not every thing to their mind, he would eat his meat, and be thankful. Those that teach others are inexcusable if they do not themselves do as they teach, and the most effectual way of preaching is by example. 7. It had a happy influence upon them all (v. 36): Then were they all of good cheer. They then ventured to believe the message God sent them by Paul when they plainly perceived that Paul believed it himself, who was in the same common danger with them. Thus God sends good tidings to the perishing world of mankind by those who are of themselves, and in the same common danger with themselves, who are sinners too, and must be saved, if ever they be saved, in the same way in which they persuade others to venture; for it is a common salvation which they bring the tidings of; and it is an encouragement to people to commit themselves to Christ as their Saviour when those who invite them to do so make it to appear that they do so themselves. It is here upon this occasion that the number of the persons is set down, which we took notice of before: they were in all two hundred threescore and sixteen souls. See how many may be influenced by the good example of one. They did all eat, nay, they did all eat enough (v. 38), they were satiated with food, or filled with it; they made a hearty meal. This explains the meaning of their fasting before for fourteen days; not that they did not eat during all that time, but they never had enough all that time, as they had now. 8. They once more lightened the ship, that it might escape the better in the shock it was now to have. They had before thrown the wares and the tackle overboard, and now the wheat, the victuals and provisions they had; better they should sink the food than that it should sink them. See what good reason our Saviour had to call our bodily food meat that perishes. We may ourselves be under a necessity of throwing that away to save our lives which we had gathered and laid up for the support of our lives. It is probable that the ship was overloaded with the multitude of the passengers (for this comes in just after the account of the number of them) and that this obliged them so often to lighten the ship.

V. Their putting to shore, and the staving of the ship in the adventure. It was about break of day when they ate their meat, and when it was quite day they began to look about them; and here we are told, 1. That they knew not where they were; they could not tell what country it was they were now upon the coast of, whether it was Europe, Asia, or Africa, for each had shores washed by the Adriatic Sea. It is probable that these seamen had often sailed this way, and thought they knew every country they came near perfectly well, and yet here they were at a loss. Let not the wise man then glory in his wisdom, since it may perhaps fail him thus egregiously even in his own profession. 2. They observed a creek with a level shore, into which they hoped to thrust the ship, v. 39. Though they knew not what country it was, nor whether the inhabitants were friends or foes, civil or barbarous, they determined to cast themselves upon their mercy; it was dry land, which would be very welcome to those that had been so long at sea. It was a pity but they had had some help from the shore, a pilot sent them, that knew the coast, who might steer their ship in, or another second ship, to take some of the men on board. Those who live on the sea-coast have often opportunity of succouring those who are in distress at sea, and of saving precious lives, and they ought to do their utmost in order to it, with all readiness and cheerfulness; for it is a great sin, and very provoking to God, to forbear to deliver those that are driven unto death, and are ready to be slain; and it will not serve for an excuse to say, Behold, we knew it not, when either we did, or might, and should, have known it, Prov. xxiv. 11, 12. I have been told there are some, and in our own nation too, who when from the sea-coast they see a ship in distress and at a loss will, by misguiding fires or otherwise, purposely lead them into danger, that the lives may be lost, and they may have the plunder of the ship. One can scarcely believe that any of the human species can possibly be so wicked, so barbarously inhuman, and can have so much of the devil in them; if there be, let them know of a truth that they shall have judgment without mercy who have shown no mercy. 3. They made straight to the shore with wind and tide (v. 40): They took up the anchors, the four anchors which they cast out of the stern, v. 29. Some think that they took pains to weigh them up, hoping they should have use for them again at the shore; others that they did it with such precipitation that they were forced to cut the cables and leave them; the original will admit either. They then committed themselves to the sea, the wind standing fair to carry them into the port, and they loosed the rudder-bands, which were fastened during the storm for the greater steadiness of the ship, but, now that they were putting into the port, were loosed, that the pilot might steer with the greater freedom; they then hoisted up the main-sail to the wind, and made towards shore. The original words here used for the rudder-bands and the main-sail find the critics a great deal of work to accommodate them to the modern terms; but they need not give us any difficulty who are content to know that when they saw the shore they hastened to it as fast as they could, and perhaps made more haste than good speed. And should not a poor soul that has long been struggling with winds and tempests in this world long to put into the safe and quiet haven of everlasting rest? Should it not get clear from all that which fastens it to this earth, and straitens the out-goings of its pious and devout affections heavenward? And should it not hoist up the main-sail of faith to the wind of the Spirit, and so with longing desires make to shore? 4. They made a shift among them to run the ship aground, in a shelf or bed of sand, as it should seem, or an isthmus, or neck of land, washed with the sea on both sides, and therefore two seas are said to meet upon it, and there the forepart stuck fast; and then, when it had no liberty to play, as a ship has when it rides at anchor, but remained immovable, the hinder part would soon be broken of course by the violence of the waves. Whether the seamen did not do their part, being angry that they were disappointed in their design to escape, and therefore wilfully ran the ship aground, or whether we may suppose that they did their utmost to save it, but God in his providence overruled, for the fulfilling of Paul's word, that the ship must be lost (v. 22), I cannot say; but this we are sure of that God will confirm the word of his servants, and perform the counsel of his messengers, Isa. xliv. 26. The ship, that had strangely weathered the storm in the vast ocean, where it had room to roll, is dashed to pieces when it sticks fast. Thus if the heart fixes in the world, in love and affection, and adherence to it, it is lost. Satan's temptations beat against it, and it is gone; but, as long as it keeps above the world, though it be tossed with its cares and tumults, there is hope of it. They had the shore in view, and yet suffered shipwreck in the harbour, to teach us never to be secure.

VI. A particular danger that Paul and the rest of the prisoners were in, besides their share in the common calamity, and their deliverance from it. 1. In this critical moment, when every man hung in doubt of his life, the soldiers advised the killing of the prisoners that were committed to their custody, and whom they were to give an account of, lest any of them should swim out and escape, v. 42. There was no great danger of that, for they could not escape far, weak and weary as they were; and, under the eye of so many soldiers that had the charge of them, it was not likely they should attempt it; and if it should so happen, though they might be obnoxious to the law for a permissive escape, yet in such a case as this equity would certainly relieve them. But it was a brutish barbarous motion, and so much the worse that they were thus prodigal of other people's lives when without a miracle of mercy they must lose their own. 2. The centurion, for Paul's sake, quashed this motion presently. Paul, who was his prisoner, had found favour with him, as Joseph with the captain of the guard. Julius, though he despised Paul's advice (v. 11), yet afterwards saw a great deal of cause to respect him, and therefore, being willing to save Paul, he prevented the execution of that bloody project, and in favorem vitæ--from a regard to his life, he kept them from their purpose. It does not appear that they were any of them malefactors convicted, but only suspected, and waiting their trial, and in such a case as this better ten guilty ones should escape than one that was innocent be slain. As God had saved all in the ship for Paul's sake, so here the centurion saves all the prisoners for his sake; such a diffusive good is a good man.

VII. The saving of the lives of all the persons in the ship, by the wonderful providence of God. When the ship broke under them, surely there was but a step between them and death; and yet infinite mercy interposed, and that step was not stepped. 1. Some were saved by swimming: The centurion commanded his soldiers in the first place, as many of them as could swim, to get to land first, and to be ready to receive the prisoners, and prevent their escape. The Romans trained up their youth, among other exercises, to that of swimming, and it was often of service to them in their wars: Julius Caesar was a famous swimmer. It may be very useful to these who deal much at sea, but otherwise perhaps more lives have been lost by swimming in sport, and learning to swim, than have been saved by swimming for need. 2. The rest with much ado scrambled to the shore, some on boards that they had loose with them in the ship, and others on the broken pieces of the ship, every one making the best shift he could for himself and his friends, and the more busy because they were assured their labour should not be in vain; but so it came to pass that through the good providence of God none of them miscarried, none of them were by accident turned off, but they escaped all safely to land. See here an instance of the special providence of God in the preservation of people's lives, and particularly in the deliverance of many from perils by water, ready to sink, and yet kept from sinking, the deep from swallowing them up and the water-floods from overflowing them, the storm turned into a calm. They were rescued from the dreaded sea, and brought to the desired haven. O that men would praise the Lord for his goodness! Ps. cviii. 30, 31. Here was an instance of the performance of a particular word of promise which God gave, that all the persons in this ship should be saved for Paul's sake. Though there be great difficulty in the way of the promised salvation, yet it shall without fail be accomplished; and even the wreck of the ship may furnish out means for the saving of the lives, and, when all seems to be gone, all proves to be safe, though it be on boards, and broken pieces of the ship.
Adam Clarke: Commentary on the Bible - 1831
27:21: After long abstinence - Πολλης δε ασιτιας ὑπαρχουσης. Mr. Wakefield connects this with the preceding verse, and translates it thus: Especially as there was a great scarcity of provisions. But this by no means can agree with what is said, Act 27:34-38. The vessel was a corn vessel; and they had not as yet thrown the wheat into the sea, see Act 27:38. And we find they had food sufficient to eat, but were discouraged, and so utterly hopeless of life that they had no appetite for food: besides, the storm was so great that it is not likely they could dress any thing.
Have gained this harm and loss - It seems strange to talk of gaining a loss, but it is a correct rendering of the original, κερδησαι, which expresses the idea of acquisition, whether of good or evil. Those who wish it, may see this use of the term well illustrated by Bp. Pearce, in his note on this verse. The harm was damage to the vessel; the loss was that of the merchandise, furniture, etc.
Albert Barnes: Notes on the Bible - 1834
27:21: But after long abstinence - By the violence of the storm, by their long continued labor, and by their apprehension of danger, they had a long time abstained from food.
And to have gained this harm - To have procured this harm, or have subjected yourselves to it. Had you remained there you would have been safe. It seems to be bad English to speak of gaining a loss, but it is a correct translation of the original κερδῆσαί kerdē sai, which expresses the idea of acquiring or procuring, whether good or evil. See Act 27:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:21: after: Act 27:33-35; Psa 107:5, Psa 107:6
ye should: Act 27:9, Act 27:10; Gen 42:22
not: Act 27:13
Geneva 1599
27:21 (5) 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.
(5) God spares the wicked for a time, for the sake of his elect and chosen.
John Gill
27:21 But after long abstinence,.... From food, not for want of it, as appears from what follows, Acts 27:36 nor in a religious way, in order to obtain the favour of God; but either for want of appetite, and a nauseousness and loathing of food, through the tossing of the ship, fright at the storm, and fears of death; and chiefly for want of time, being employed for the security of themselves and the ship.
Paul stood forth in the midst of them; that all might hear him:
and said, sirs, ye should have hearkened unto me: it would have been better for them to have taken his advice, and stayed at the Fair Havens,
and not have loosed from Crete; or sailed from thence:
and to have gained this harm and loss; whereby they would have shunned the injuries of the weather, the storm and tempest which they had endured, to the prejudice of their health, and the terrifying of their minds, and have prevented the loss of the goods and merchandise of the ship, and its tackling, utensils, instruments, and arms; the former of these is expressed by "harm" or injury, and the latter by "loss". The apostle addresses them in a very courteous manner, and does not use sharp reproofs, severe language, or upbraid and insult them, only reminds them of the counsel he had given, which had it been taken, would have been to their advantage; and the rather he mentions this, that since what he had foretold was in part already come to pass, they might give the more heed to what he was about to say to them.
John Wesley
27:21 This loss - Which is before your eyes.
Robert Jamieson, A. R. Fausset and David Brown
27:21 But after long abstinence--(See on Acts 27:33). "The hardships which the crew endured during a gale of such continuance, and their exhaustion from laboring at the pumps and hunger, may be imagined, but are not described" [SMITH].
Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened to me, &c.--not meaning to reflect on them for the past, but to claim their confidence for what he was now to say:
27:2227:22: Եւ արդ՝ խրատեմ զձեզ քաջալերե՛լ. զի վնաս անձին՝ եւ ո՛չ միո՛ւմ ՚ի ձէնջ լինիցի, բա՛ց ՚ի նաւէդ[2840]։ [2840] Օրինակ մի. Եւ արդ խրատ տամ ձեզ քա՛՛... բայց միայն ՚ի նաւէդ։
22. Արդ, ձեզ խրատում եմ, որ քաջալերուէք, որովհետեւ, բացի նաւից, ձեզնից եւ ոչ մէկի կեանքին վնաս չպիտի հասնի.
22 Հիմա ալ ձեզ կը յորդորեմ, որ սիրտ առնէք, քանզի ձեզմէ մէկո՛ւն անձին վնաս մը պիտի չըլլայ, միայն նաւին,
Եւ արդ խրատեմ զձեզ քաջալերել, զի վնաս անձին եւ ոչ միում ի ձէնջ լինիցի բաց ի նաւէդ:

27:22: Եւ արդ՝ խրատեմ զձեզ քաջալերե՛լ. զի վնաս անձին՝ եւ ո՛չ միո՛ւմ ՚ի ձէնջ լինիցի, բա՛ց ՚ի նաւէդ[2840]։
[2840] Օրինակ մի. Եւ արդ խրատ տամ ձեզ քա՛՛... բայց միայն ՚ի նաւէդ։
22. Արդ, ձեզ խրատում եմ, որ քաջալերուէք, որովհետեւ, բացի նաւից, ձեզնից եւ ոչ մէկի կեանքին վնաս չպիտի հասնի.
22 Հիմա ալ ձեզ կը յորդորեմ, որ սիրտ առնէք, քանզի ձեզմէ մէկո՛ւն անձին վնաս մը պիտի չըլլայ, միայն նաւին,
zohrab-1805▾ eastern-1994▾ western am▾
27:2222: Теперь же убеждаю вас ободриться, потому что ни одна душа из вас не погибнет, а только корабль.
27:22  καὶ τὰ νῦν παραινῶ ὑμᾶς εὐθυμεῖν, ἀποβολὴ γὰρ ψυχῆς οὐδεμία ἔσται ἐξ ὑμῶν πλὴν τοῦ πλοίου·
27:22. καὶ (And) τὰ (to-the-ones) νῦν (now) παραινῶ (I-laud-beside-unto) ὑμᾶς (to-ye) εὐθυμεῖν, (to-goodly-passion-unto) ἀποβολὴ (A-casting-off) γὰρ (therefore) ψυχῆς (of-a-breathing) οὐδεμία (not-moreover-one) ἔσται ( it-shall-be ) ἐξ (out) ὑμῶν (of-ye) πλὴν (to-beyond) τοῦ (of-the-one) πλοίου: (of-a-floatlet)
27:22. et nunc suadeo vobis bono animo esse amissio enim nullius animae erit ex vobis praeterquam navisAnd now I exhort you to be of good cheer. For there shall be no loss of any man's life among you, but only of the ship.
22. And now I exhort you to be of good cheer: for there shall be no loss of life among you, but of the ship.
27:22. And now, let me persuade you to be courageous in soul. For there shall be no loss of life among you, but only of the ship.
And now I exhort you to be of good cheer: for there shall be no loss of [any man's] life among you, but of the ship:

22: Теперь же убеждаю вас ободриться, потому что ни одна душа из вас не погибнет, а только корабль.
27:22  καὶ τὰ νῦν παραινῶ ὑμᾶς εὐθυμεῖν, ἀποβολὴ γὰρ ψυχῆς οὐδεμία ἔσται ἐξ ὑμῶν πλὴν τοῦ πλοίου·
27:22. et nunc suadeo vobis bono animo esse amissio enim nullius animae erit ex vobis praeterquam navis
And now I exhort you to be of good cheer. For there shall be no loss of any man's life among you, but only of the ship.
27:22. And now, let me persuade you to be courageous in soul. For there shall be no loss of life among you, but only of the ship.
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Adam Clarke: Commentary on the Bible - 1831
27:22: There shall be no loss of - life - This must be joyous news to those from whom all hope that they should be saved was taken away: Act 27:20.
Albert Barnes: Notes on the Bible - 1834
27:22: There shall be no loss - This must have been cheering news to those who had given up all for lost. As Patti had manifested great wisdom in his former advice to them, they might be now more disposed to listen to him. The reason why he believed they would be safe, he immediately states.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:22: I exhort: Act 27:25, Act 27:36, Act 23:11; Sa1 30:6; Ezr 10:2; Job 22:29, Job 22:30; Psa 112:7; Isa 43:1, Isa 43:2; Co2 1:4-6, Co2 4:8, Co2 4:9
for: Act 27:31, Act 27:34, Act 27:44; Job 2:4
John Gill
27:22 And now I exhort you to be of good cheer,.... To take heart and courage, and not be cast down, though things had been thus with them, and they were now in a very melancholy plight and condition.
For there shall be no loss of any man's life among you, but of the ship; the ship will be lost, but not one person in it: there will be a shipwreck, and so every man's life will be in danger, and yet not one will perish; and therefore there was reason to be of good cheer, since this was what they could not, and did not expect, all hope of being saved was gone: wherefore this, if they could but believe it, must be good news to all the company; and in order to engage them to believe it, the apostle adds,
27:2327:23: Քանզի երեւեցաւ ինձ յայսմ գիշերի հրեշտակ Աստուծոյ՝ որոյ ե՛սն եմ եւ պաշտեմ զնա[2841]. [2841] Օրինակ մի. Հրեշտակ յԱստուծոյ, որ եսն եմ ծառայ, եւ պաշ՛՛։
23. որովհետեւ այս գիշեր Աստծու հրեշտակը, որին պատկանում եմ ես ու ծառայում, երեւաց ինձ ու ասաց.
23 Վասն զի այս գիշեր երեւցաւ ինծի հրեշտակը այն Աստուծոյն, որունն եմ ես եւ որ կը պաշտեմ
Քանզի երեւեցաւ ինձ յայսմ գիշերի հրեշտակ Աստուծոյ որոյ եսն եմ եւ պաշտեմ զնա:

27:23: Քանզի երեւեցաւ ինձ յայսմ գիշերի հրեշտակ Աստուծոյ՝ որոյ ե՛սն եմ եւ պաշտեմ զնա[2841].
[2841] Օրինակ մի. Հրեշտակ յԱստուծոյ, որ եսն եմ ծառայ, եւ պաշ՛՛։
23. որովհետեւ այս գիշեր Աստծու հրեշտակը, որին պատկանում եմ ես ու ծառայում, երեւաց ինձ ու ասաց.
23 Վասն զի այս գիշեր երեւցաւ ինծի հրեշտակը այն Աստուծոյն, որունն եմ ես եւ որ կը պաշտեմ
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27:2323: Ибо Ангел Бога, Которому принадлежу я и Которому служу, явился мне в эту ночь
27:23  παρέστη γάρ μοι ταύτῃ τῇ νυκτὶ τοῦ θεοῦ οὖ εἰμι [ἐγώ], ᾧ καὶ λατρεύω, ἄγγελος
27:23. παρέστη (it-had-stood-beside) γάρ (therefore) μοι (unto-me) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) νυκτὶ (unto-a-night) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὗ (of-which) εἰμί, (I-be,"ᾧ (unto-which) καὶ (and) λατρεύω, (I-serve-of,"ἄγγελος (a-messenger,"
27:23. adstitit enim mihi hac nocte angelus Dei cuius sum ego et cui deservioFor an angel of God, whose I am and whom I serve, stood by me this night,
23. For there stood by me this night an angel of the God whose I am, whom also I serve,
27:23. For an Angel of God, who is assigned to me and whom I serve, stood beside me this night,
For there stood by me this night the angel of God, whose I am, and whom I serve:

23: Ибо Ангел Бога, Которому принадлежу я и Которому служу, явился мне в эту ночь
27:23  παρέστη γάρ μοι ταύτῃ τῇ νυκτὶ τοῦ θεοῦ οὖ εἰμι [ἐγώ], ᾧ καὶ λατρεύω, ἄγγελος
27:23. adstitit enim mihi hac nocte angelus Dei cuius sum ego et cui deservio
For an angel of God, whose I am and whom I serve, stood by me this night,
27:23. For an Angel of God, who is assigned to me and whom I serve, stood beside me this night,
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Adam Clarke: Commentary on the Bible - 1831
27:23: The - God, whose I am, and whom I serve - This Divine communication was intended to give credit to the apostle and to his doctrine; and, in such perilous circumstances, to speak so confidently, when every appearance was against him, argued the fullest persuasion of the truth of what he spoke; and the fulfillment, so exactly coinciding with the prediction, must have shown these heathens that the God whom Paul served must be widely different from theirs.
Albert Barnes: Notes on the Bible - 1834
27:23: There stood by me - There appeared to me.
The angel of God - The messages of God were often communicated by angels. See Heb 1:14. This does not mean that there was any particular angel, but simply an angel.
Whose I am - Of the God to whom I belong. This is an expression of Paul's entire devotedness to him.
Whom I serve - In the gospel. To whom and to whose cause I am entirely devoted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:23: there: Act 5:19, Act 12:8-11, Act 12:23, Act 23:11; Dan 6:22; Heb 1:14; Rev 22:16
whose: Exo 19:5; Deu 32:9; Psa 135:4; Sol 2:16, Sol 6:3; Isa 44:5; Jer 31:33, Jer 32:38; Eze 36:38; Zac 13:9; Mal 3:17; Joh 17:9, Joh 17:10; Co1 6:20; Tit 2:14; Pe1 2:9, Pe1 2:10
and: Act 16:17; Psa 116:16, Psa 143:12; Isa 44:21; Dan 3:17, Dan 3:26, Dan 3:28, Dan 6:16, Dan 6:20; Joh 12:26; Rom 1:1, Rom 1:9, Rom 6:22; Ti2 1:3, Ti2 2:24; Tit 1:1
John Gill
27:23 For there stood by me this night the angel of God,.... One of the ministering, spirits that stand before God, and who was sent by him to the apostle; and appeared to him, either in a vision by a dream, or rather when he was awake, and stood by him, as he was praying for deliverance from the storm; for it is most likely that the apostle should be engaged at such a time as this:
whose I am, and whom I serve: meaning not the angel, but God, whose the angel was; and his the apostle was, by electing, redeeming, and calling grace; God the Father had chosen him in his Son unto salvation; and Christ had redeemed him by his blood; and the Holy Spirit had called him by his grace; and he was not only the Lord's in common, as all other saints are, but he was his apostle and minister, and served him in the ministration of the Gospel of Christ, as well as from a principle of grace, obeyed the law of God, and was subject to the ordinances of Christ; in all which he served with great pleasure and cheerfulness, diligence, constancy, and faithfulness; from right principles, and with right views, being constrained by love, and influenced by the consideration of the relation he stood in to God. And all this was not peculiar to the apostle, but common to all the saints, excepting that of his being an apostle and minister of the Gospel: and the consideration of their relation to God has the same influence upon them it had upon him; they are not their own, nor are they the servants of men, nor do they belong to Satan, nor even to the ministering angels, but they are the Lord's; not merely by creation, as all men are, but in a way of special grace: they are Jehovah the Father's, to whom he bears a peculiar love and favour, and whom he has chosen in his Son for his peculiar people; and which is made manifest and known by drawing them with loving kindness to himself in the effectual calling; by his Gospel coming in power to them; by the blessings of the covenant of grace being bestowed on them; and by the spirit of adoption witnessing to them, that they are the children of God: they are Jehovah the Son's, they are his people made willing in the day of his power; they are his portion assigned him by his Father; they are his spouse and bride, whom he has betrothed to himself; they are his children, to whom he stands in the relation of the everlasting Father; and they are his sheep the Father has given him, and he has laid down his life for; all which appears by their having his Spirit, as a Spirit of regeneration and sanctification, without which none are openly and manifestatively his: and they are Jehovah the Spirit's; they are his regenerated and sanctified ones; they are his workmanship, having his good work of grace begun and carrying on in their souls; they are his temples in which he dwells; he has the possession of them, and will not leave them till he has brought them safe to glory: and under all this evidence, and especially through the testimony of the Spirit of God unto them, they call themselves the Lord's, as the apostle here does, and this engages them to serve him. The natural man has no desire, but an aversion to the service of God; converted men are willing to serve him, and delight to do it; they serve God in the best manner they can, in righteousness and true holiness, in an acceptable manner, with reverence and godly fear, and heartily and willingly; as appears by the pleasure they take in being called the servants of God, by disclaiming all other lords, by running all risks to serve the Lord, and by lamenting it, that they serve him no better.
John Wesley
27:23 The God whose I am, and whom I serve - How short a compendium of religion! Yet how full! Comprehending both faith, hope, and love.
Robert Jamieson, A. R. Fausset and David Brown
27:23 there stood by me this night the angel of God--as in Acts 16:9; Acts 23:11.
whose I am-- (1Cor 6:19-20).
and whom I serve--in the sense of worship or religious consecration (see on Acts 13:2).
27:2427:24: եւ ասէ. Մի՛ երկնչիր Պա՛ւղ, կայսե՛ր եւս քեզ պարտ է յանդիման լինել. եւ ահա շնորհեալ է քեզ յԱստուծոյ զամենեսեան, որ են ընդ քեզ ՚ի նաւիդ[2842]։ [2842] Բազումք. Մի՛ երկնչիր Պա՛ւղէ, կայսեր եւս պարտ է քեզ։ Ուր օրինակ մի. Պա՛ւղոսէ... քեզ Աստուծոյ զամենեսին։
24. «Մի՛ վախեցիր, Պօղո՛ս, դու կայսեր առաջ էլ պէտք է ներկայանաս. եւ ահա բոլոր նրանց, որ այդ նաւի մէջ քեզ հետ են, Աստուած քեզ է շնորհել»:
24 Եւ ըսաւ. ‘Մի՛ վախնար, Պօղոս, Կայսրին դիմաց պէտք է որ ելլես դուն. ուստի Աստուած քեզի շնորհեց զանոնք, որոնք քեզի հետ նաւին մէջ են’։
եւ ասէ. Մի՛ երկնչիր, Պաւղէ, կայսեր եւս պարտ է քեզ յանդիման լինել. եւ ահա շնորհեալ է քեզ Աստուծոյ զամենեսեան որ են ընդ քեզ ի նաւիդ:

27:24: եւ ասէ. Մի՛ երկնչիր Պա՛ւղ, կայսե՛ր եւս քեզ պարտ է յանդիման լինել. եւ ահա շնորհեալ է քեզ յԱստուծոյ զամենեսեան, որ են ընդ քեզ ՚ի նաւիդ[2842]։
[2842] Բազումք. Մի՛ երկնչիր Պա՛ւղէ, կայսեր եւս պարտ է քեզ։ Ուր օրինակ մի. Պա՛ւղոսէ... քեզ Աստուծոյ զամենեսին։
24. «Մի՛ վախեցիր, Պօղո՛ս, դու կայսեր առաջ էլ պէտք է ներկայանաս. եւ ահա բոլոր նրանց, որ այդ նաւի մէջ քեզ հետ են, Աստուած քեզ է շնորհել»:
24 Եւ ըսաւ. ‘Մի՛ վախնար, Պօղոս, Կայսրին դիմաց պէտք է որ ելլես դուն. ուստի Աստուած քեզի շնորհեց զանոնք, որոնք քեզի հետ նաւին մէջ են’։
zohrab-1805▾ eastern-1994▾ western am▾
27:2424: и сказал: 'не бойся, Павел! тебе должно предстать пред кесаря, и вот, Бог даровал тебе всех плывущих с тобою'.
27:24  λέγων, μὴ φοβοῦ, παῦλε· καίσαρί σε δεῖ παραστῆναι, καὶ ἰδοὺ κεχάρισταί σοι ὁ θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ.
27:24. λέγων (forthing,"Μὴ (Lest) φοβοῦ , ( thou-should-fearee-unto ,"Παῦλε: (Paulos) Καίσαρί (unto-a-Kaisar) σε (to-thee) δεῖ (it-bindeth) παραστῆναι, (to-have-had-stood-beside,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ," κεχάρισταί ( it-had-come-to-grant-to ) σοι (unto-thee,"ὁ (the-one) θεὸς (a-Deity," πάντας ( to-all ) τοὺς (to-the-ones) πλέοντας ( to-floating-unto ) μετὰ (with) σοῦ. (of-THEE)
27:24. dicens ne timeas Paule Caesari te oportet adsistere et ecce donavit tibi Deus omnes qui navigant tecumSaying: Fear not, Paul, thou must be brought before Caesar; and behold, God hath given thee all them that sail with thee.
24. saying, Fear not, Paul; thou must stand before Caesar: and lo, God hath granted thee all them that sail with thee.
27:24. saying: ‘Do not be afraid, Paul! It is necessary for you to stand before Caesar. And behold, God has given to you all those who are sailing with you.’
Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee:

24: и сказал: 'не бойся, Павел! тебе должно предстать пред кесаря, и вот, Бог даровал тебе всех плывущих с тобою'.
27:24  λέγων, μὴ φοβοῦ, παῦλε· καίσαρί σε δεῖ παραστῆναι, καὶ ἰδοὺ κεχάρισταί σοι ὁ θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ.
27:24. dicens ne timeas Paule Caesari te oportet adsistere et ecce donavit tibi Deus omnes qui navigant tecum
Saying: Fear not, Paul, thou must be brought before Caesar; and behold, God hath given thee all them that sail with thee.
27:24. saying: ‘Do not be afraid, Paul! It is necessary for you to stand before Caesar. And behold, God has given to you all those who are sailing with you.’
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Adam Clarke: Commentary on the Bible - 1831
27:24: God hath given thee all them that sail with thee - Two hundred and seventy-six souls saved for the sake of one man! This was a strong proof of God's approbation of Paul; and must at least have shown to Julius the centurion that his prisoner was an injured and innocent man.
Albert Barnes: Notes on the Bible - 1834
27:24: Fear not, Paul - Do not be alarmed with the danger of the loss of life.
Thou must be brought ... - And therefore thy life will be spared.
God hath given thee all ... - That is, they shall all be preserved with thee. None of their lives shall be lost. This does not mean that they would be converted, but that their lives would be preserved. It is implied here that it was for the sake of Paul, or that the leading purpose of the divine interposition in rescuing them from danger was to save his life. The wicked often derive important benefits from being connected with Christians, and God often confers important favors on them in his general purpose to save his own people. The lives of the wicked are often spared because God interposes to save the righteous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:24: Fear not: Act 18:9, Act 18:10; Gen 15:1, Gen 46:3; Kg1 17:13; Kg2 6:16; Isa 41:10-14, Isa 43:1-5; Mat 10:28; Rev 1:17
thou: Act 9:15, Act 19:21, Act 23:11, Act 25:11; Mat 10:18; Joh 11:9; Ti2 4:16, Ti2 4:17; Rev 11:5-7
lo: Act 27:37; Gen 12:2, Gen 18:23-32, Gen 19:21, Gen 19:22, Gen 19:29, Gen 30:27, Gen 39:5, Gen 39:23; Isa 58:11, Isa 58:12; Mic 5:7; Jam 5:16
John Gill
27:24 Saying, fear not, Paul,.... For though the apostle knew and believed he should go to Rome, and appear before Caesar, to whom he had appealed, and where he should bear a testimony for Christ; and though he had previous notice of this storm, and of the loss and damage which should be sustained, and which he expected; yet the flesh was weak, and he might be under some fears and misgivings of heart, for these sometimes attend the best of men.
Thou must be brought before Caesar; as has been declared, and therefore cannot be lost in this storm; it is the will and decree of God, which cannot be frustrated, it must be:
and lo, God hath given thee all them that sail with thee; that is, God had determined to save the whole ship's company for his sake, and in answer to his prayers, which he had been putting up for them; the Lord had heard him, and granted his request, and would save them all on his account: so sometimes God saves a nation, a city, a body of men, even of ungodly men, for the sake of a few that fear his name, who are among them.
John Wesley
27:24 God hath given - Paul had prayed for them. And God gave him their lives; perhaps their souls also. And the centurion, subserving the providence of God, gave to Paul the lives of the prisoners. How wonderfully does his providence reign in the most contingent things! And rather will many bad men be preserved with a few good, (so it frequently happens,) than one good man perish with many bad. So it was in this ship: so it is in the world. Thee - At such a time as this, there was not the same danger, which might otherwise have been, of St. Paul's seeming to speak out of vanity, what he really spoke out of necessity. All the souls - Not only all the prisoners, as Julius afterward did, Acts 27:43; ask for souls, they shall be given thee: yea, more than thou hopest for, that sail with thee - So that Paul, in the sight of God, was the master and pilot of the ship.
Robert Jamieson, A. R. Fausset and David Brown
27:24 saying, Fear not, Paul: thou must be brought before CÃ&brvbr;sar and, lo, God hath given thee all . . . that sail with thee--While the crew were toiling at the pumps, Paul was wrestling in prayer, not for himself only and the cause in which he was going a prisoner to Rome, but with true magnanimity of soul for all his shipmates; and God heard him, "giving him" (remarkable expression!) all that sailed with him. "When the cheerless day came he gathered the sailors (and passengers) around him on the deck of the laboring vessel, and raising his voice above the storm" [HOWSON], reported the divine communication he had received; adding with a noble simplicity, "for I believe God that it shall be even as it was told me," and encouraging all on board to "be of good cheer" in the same confidence. What a contrast to this is the speech of CÃ&brvbr;sar in similar circumstances to his pilot, bidding him keep up his spirit because he carried CÃ&brvbr;sar and CÃ&brvbr;sar's fortune! [PLUTARCH]. The Roman general knew no better name for the Divine Providence, by which he had been so often preserved, than CÃ&brvbr;sar's fortune [HUMPHRY]. From the explicit particulars--that the ship would be lost, but not one that sailed in it, and that they "must be cast on a certain island"--one would conclude a visional representation of a total wreck, a mass of human beings struggling with the angry elements, and one and all of those whose figures and countenances had daily met his eye on deck, standing on some unknown island shore. From what follows, it would seem that Paul from this time was regarded with a deference akin to awe.
27:2527:25: Վասն այսորիկ քաջալերեցարո՛ւք արք, զի հաւատամ յԱստուած՝ եթէ այսպէս լինի՝ զորօրինակ խօսեցա՛ւ ընդ իս[2843]։ [2843] Ոմանք. Թէ այսպէս լինիցի, զոր խօսե՛՛։
25. Դրա համար էլ քաջալերուեցէ՛ք, մարդի՛կ, որովհետեւ հաւատ ունեմ Աստծու վրայ, թէ կը լինի այնպէս, ինչպէս որ ինձ ասուեց:
25 Ուստի, մա՛րդիկ, սի՛րտ առէք, վասն զի ես կը հաւատամ Աստուծոյ՝ որ այսպէս պիտի ըլլայ, ինչպէս ինծի ըսուեցաւ։
Վասն այսորիկ քաջալերեցարուք, արք, զի հաւատամ յԱստուած եթէ այսպէս լինի զոր օրինակ խօսեցաւ ընդ իս:

27:25: Վասն այսորիկ քաջալերեցարո՛ւք արք, զի հաւատամ յԱստուած՝ եթէ այսպէս լինի՝ զորօրինակ խօսեցա՛ւ ընդ իս[2843]։
[2843] Ոմանք. Թէ այսպէս լինիցի, զոր խօսե՛՛։
25. Դրա համար էլ քաջալերուեցէ՛ք, մարդի՛կ, որովհետեւ հաւատ ունեմ Աստծու վրայ, թէ կը լինի այնպէս, ինչպէս որ ինձ ասուեց:
25 Ուստի, մա՛րդիկ, սի՛րտ առէք, վասն զի ես կը հաւատամ Աստուծոյ՝ որ այսպէս պիտի ըլլայ, ինչպէս ինծի ըսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:2525: Посему ободритесь, мужи, ибо я верю Богу, что будет так, как мне сказано.
27:25  διὸ εὐθυμεῖτε, ἄνδρες· πιστεύω γὰρ τῶ θεῶ ὅτι οὕτως ἔσται καθ᾽ ὃν τρόπον λελάληταί μοι.
27:25. διὸ (Through-which) εὐθυμεῖτε, (ye-should-goodly-passion-unto,"ἄνδρες: (Men) πιστεύω (I-trust-of) γὰρ (therefore) τῷ (unto-the-one) θεῷ (unto-a-Deity) ὅτι (to-which-a-one) οὕτως (unto-the-one-this) ἔσται ( it-shall-be ) καθ' (down) ὃν (to-which) τρόπον (to-a-turn) λελάληταί (it-had-come-to-be-spoken-unto) μοι. (unto-me)
27:25. propter quod bono animo estote viri credo enim Deo quia sic erit quemadmodum dictum est mihiWherefore, sirs, be of good cheer: for I believe God, that it shall so be, as it hath been told me.
25. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even so as it hath been spoken unto me.
27:25. Because of this, men, be courageous in soul. For I trust God that this will happen in the same way that it has been told to me.
Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me:

25: Посему ободритесь, мужи, ибо я верю Богу, что будет так, как мне сказано.
27:25  διὸ εὐθυμεῖτε, ἄνδρες· πιστεύω γὰρ τῶ θεῶ ὅτι οὕτως ἔσται καθ᾽ ὃν τρόπον λελάληταί μοι.
27:25. propter quod bono animo estote viri credo enim Deo quia sic erit quemadmodum dictum est mihi
Wherefore, sirs, be of good cheer: for I believe God, that it shall so be, as it hath been told me.
27:25. Because of this, men, be courageous in soul. For I trust God that this will happen in the same way that it has been told to me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:25: I believe: Act 27:11, Act 27:21; Num 23:19; Ch2 20:20; Luk 1:45; Rom 4:20, Rom 4:21; Ti2 1:12
Geneva 1599
27:25 (6) Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.
(6) The promise is made effectual through faith.
John Gill
27:25 Wherefore, sirs, be of good cheer,.... Which he repeats with more fervency and earnestness, there being so much reason for it:
for I believe God, that it shall be even as it was told me: true faith lays hold and, settles upon the word and promises of God; and the true believer, knowing his power and faithfulness, firmly persuaded that there shall be a performance of what is said by him, with respect to matter, manner, and circumstances. Whatever God has told his people of, or has promised unto them, shall be performed, whether with respect to things temporal; that they shall not want any good thing; that all their afflictions shall be for their good; that they shall be supported under them, and at last brought out of them: or whether with respect to spiritual things; whatever he has said concerning himself, that he will be their God, will continue to love them, will not leave them, nor forsake them, will guide and protect them, will supply all their need, and give them grace here, and glory hereafter; and whatever he has said concerning his Son, that he is their Saviour and Redeemer, that they are justified by his righteousness, pardoned through his blood, and shall be saved in him with an everlasting salvation; and whatever he has said concerning his Spirit, that he shall enlighten them more and more, carry on his good work in them, and finish it, shall be their comforter and their guide, shall strengthen them in their inward man, and work them up for that selfsame thing, eternal glory: and likewise, whatever he has said concerning the prosperity and happiness of the churches in the latter day; even all those glorious things spoken of the city of God; and which relate both to the spiritual and personal reign of Christ. Faith takes all this at his word, and firmly believes it shall be as he has said: and it has good grounds and reasons for acting in this manner; from the veracity, faithfulness, and power of God, who has promised; and from the nature of the promises themselves, which are unconditional, immutable, all in Christ, and yea and amen in him, and not one of them has ever failed: and such a believing frame of soul greatly encourages cheerfulness of spirit, and produces it: a believer is cheerful himself, as he has reason to be; he is filled with joy and peace in believing, yea, with a joy unspeakable, and full of glory; and he makes all about him cheerful; he comforts others with the same comforts he has been comforted of God; and however, he exhorts, after his own example, to believe, and be of good cheer; see 2Chron 20:20.
27:2627:26: Բայց ՚ի կղզի՛ ինչ հասանէ մեզ անկանել։ էզ
26. Միայն թէ՝ մենք պէտք է մի կղզի ընկնենք»:
26 Միայն թէ՝ պէտք է որ կղզի մը իյնանք»։
Բայց ի կղզի ինչ հասանէ մեզ անկանել:

27:26: Բայց ՚ի կղզի՛ ինչ հասանէ մեզ անկանել։ էզ
26. Միայն թէ՝ մենք պէտք է մի կղզի ընկնենք»:
26 Միայն թէ՝ պէտք է որ կղզի մը իյնանք»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2626: Нам должно быть выброшенными на какой-нибудь остров.
27:26  εἰς νῆσον δέ τινα δεῖ ἡμᾶς ἐκπεσεῖν.
27:26. εἰς (Into) νῆσον (to-an-isle) δέ (moreover) τινα (to-a-one) δεῖ (it-bindeth) ἡμᾶς (to-us) ἐκπεσεῖν. (to-have-had-fallen-out)
27:26. in insulam autem quandam oportet nos devenireAnd we must come unto a certain island.
26. Howbeit we must be cast upon a certain island.
27:26. But it is necessary for us to arrive at a certain island.”
Howbeit we must be cast upon a certain island:

26: Нам должно быть выброшенными на какой-нибудь остров.
27:26  εἰς νῆσον δέ τινα δεῖ ἡμᾶς ἐκπεσεῖν.
27:26. in insulam autem quandam oportet nos devenire
And we must come unto a certain island.
27:26. But it is necessary for us to arrive at a certain island.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:26: We must be cast upon a certain island - The angel which gave him this information did not tell him the name of the island. It turned out to be Melita, on which, by the violence of the storm, they were wrecked some days after.
Albert Barnes: Notes on the Bible - 1834
27:26: Howbeit - Nevertheless.
Upon a certain island - Malta. See Act 28:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:26: a certain: Act 28:1
John Gill
27:26 Howbeit, we must be cast upon a certain island. This circumstance is foretold, that when the whole affair should come to pass, it might be manifest that it was not a casual thing, a fortuitous event, a business of chance, but was predetermined by God, made known to the apostle, and predicted by him. This island was Melita; and the fulfilment of this part of the prediction is related in Acts 28:1.
27:2727:27: Իբրեւ չորեքտասաներո՛րդ գիշեր լինէր՝ մինչդեռ ծփեաք ՚ի Հանդրի՛ն անդունդս, ՚ի մէջ գիշերին կարծէին նաւավարքն եթէ հասեալ իցեն յաշխա՛րհ ուրեք[2844]. [2844] Օրինակ մի. Ծփէաք ՚ի Հադրին անդո՛՛։
27. Երբ տասնչորսերորդ գիշերը եղաւ, եւ մենք Ադրիականի անդունդների վրայ դեռ օրօրւում էինք, գիշերուայ կէսին նաւավարները կարծեցին, թէ ցամաք են հասել:
27 Տասնըչորրորդ գիշերն էր, որ Ադրիական ծովուն մէջ կը տարուբերէինք, կէսգիշերին նաւավարները կը կարծէին թէ երկրի մը մօտեցեր են։
Իբրեւ չորեքտասաներորդ գիշեր լինէր, մինչդեռ ծփէաք ի Հանդրին անդունդս, ի մէջ գիշերին կարծէին նաւավարքն եթէ հասեալ իցեն յաշխարհ ուրեք:

27:27: Իբրեւ չորեքտասաներո՛րդ գիշեր լինէր՝ մինչդեռ ծփեաք ՚ի Հանդրի՛ն անդունդս, ՚ի մէջ գիշերին կարծէին նաւավարքն եթէ հասեալ իցեն յաշխա՛րհ ուրեք[2844].
[2844] Օրինակ մի. Ծփէաք ՚ի Հադրին անդո՛՛։
27. Երբ տասնչորսերորդ գիշերը եղաւ, եւ մենք Ադրիականի անդունդների վրայ դեռ օրօրւում էինք, գիշերուայ կէսին նաւավարները կարծեցին, թէ ցամաք են հասել:
27 Տասնըչորրորդ գիշերն էր, որ Ադրիական ծովուն մէջ կը տարուբերէինք, կէսգիշերին նաւավարները կը կարծէին թէ երկրի մը մօտեցեր են։
zohrab-1805▾ eastern-1994▾ western am▾
27:2727: В четырнадцатую ночь, как мы носимы были в Адриатическом море, около полуночи корабельщики стали догадываться, что приближаются к какой-то земле,
27:27  ὡς δὲ τεσσαρεσκαιδεκάτη νὺξ ἐγένετο διαφερομένων ἡμῶν ἐν τῶ ἀδρίᾳ, κατὰ μέσον τῆς νυκτὸς ὑπενόουν οἱ ναῦται προσάγειν τινὰ αὐτοῖς χώραν.
27:27. Ὡς (As) δὲ (moreover) τεσσαρεσκαιδεκάτη (four-and-tenth) νὺξ (a-night) ἐγένετο ( it-had-became ) διαφερομένων ( of-being-beared-through ) ἡμῶν (of-us) ἐν (in) τῷ (unto-the-one) Ἁδρίᾳ, (unto-an-Adrias,"κατὰ (down) μέσον (to-middle) τῆς (of-the-one) νυκτὸς (of-a-night) ὑπενόουν (they-were-considering-under-unto,"οἱ (the-ones) ναῦται (boaters,"προσάγειν (to-lead-toward) τινὰ (to-a-one) αὐτοῖς (unto-them) χώραν. (to-a-space)
27:27. sed posteaquam quartadecima nox supervenit navigantibus nobis in Hadria circa mediam noctem suspicabantur nautae apparere sibi aliquam regionemBut after the fourteenth night was come, as we were sailing in Adria, about midnight, the shipmen deemed that they discovered some country.
27. But when the fourteenth night was come, as we were driven to and fro in the Adria, about midnight the sailors surmised that they were drawing near to some country;
27:27. Then, after the fourteenth night arrived, as we were navigating in the sea of Adria, about the middle of the night, the sailors believed that they saw some portion of the land.
But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country:

27: В четырнадцатую ночь, как мы носимы были в Адриатическом море, около полуночи корабельщики стали догадываться, что приближаются к какой-то земле,
27:27  ὡς δὲ τεσσαρεσκαιδεκάτη νὺξ ἐγένετο διαφερομένων ἡμῶν ἐν τῶ ἀδρίᾳ, κατὰ μέσον τῆς νυκτὸς ὑπενόουν οἱ ναῦται προσάγειν τινὰ αὐτοῖς χώραν.
27:27. sed posteaquam quartadecima nox supervenit navigantibus nobis in Hadria circa mediam noctem suspicabantur nautae apparere sibi aliquam regionem
But after the fourteenth night was come, as we were sailing in Adria, about midnight, the shipmen deemed that they discovered some country.
27:27. Then, after the fourteenth night arrived, as we were navigating in the sea of Adria, about the middle of the night, the sailors believed that they saw some portion of the land.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-29: "В четырнадцатую ночь..." - со времени отплытия из бухты.

"Хорошие Пристани" - (ст. 8; ст. 18, 19).

"В Адриатическом море..." - под этим именем в древности разумели иногда не в тесном смысле нынешнее Адриатическое море или Венецианский залив, но все морское пространство между Грецией с востока, южной Италией и Сицилией с запада (со включением и о. Мальты).

"Стали догадываться..." - быть может, по особому гулу от прибоя волн.

"Бросили с кормы четыре якоря..." - для большей прочности корабля при стоянке.
Adam Clarke: Commentary on the Bible - 1831
27:27: Driven up and down in Adria - See the note on Act 27:17.
Deemed that they drew near to some country - They judged so, either by the smell of land, which those used to the sea can perceive at a considerable distance, or by the agitation of the sea, rippling of the tide, flight of sea-birds, etc.
Albert Barnes: Notes on the Bible - 1834
27:27: The fourteenth night - From the time when the tempest commenced.
In Adria - In the Adriatic Sea. This sea is situated between Italy and Dalmatia, now called the Adriatic Gulf. But among the ancients the name was given not only to that gulf, but to the whole sea lying between Greece, Italy, and Africa, including the Sicilian and Ionian Sea. It is evident from the narrative that they were not in the Adriatic Gulf, but in the vicinity of Malta.
Deemed - Judged. Probably by the appearance of the sea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:27: the fourteenth: Act 27:18-20
Adria: Adria strictly speaking, was the name of the Adriatic gulf, now the Gulf of Venice, an arm of the Mediterranean, about 400 miles long and 140 broad, stretching along the eastern shores of Italy on one side, and Dalmatia, Sclavonia, and Macedonia on the other. But the term Adria was extended far beyond the limits of this gulf, and appears to have been given to an indeterminate extent of sea, as we say, generally, the Levant. It is observable, that the sacred historian does not say "in the Adriatic gulf," but "in Adria," (that is, the Adriatic sea, πελαγος [Strong's G99] being understood); which, says Hesychius, was the same as the Ionian sea; and Strabo says that the Ionian gulf "is a part of that now called the Adriatic." But not only the Ionian, but even the Sicilian sea, and part of that which washes Crete, were called the Adriatic. Thus the scholiast on Dionysius Periegetis says, "they call this Sicilian sea Adria." And Ptolemy says that Sicily was bounded on the east by the Adriatic, υπο [Strong's G5259], Αδριοι [Strong's G99], and that Crete was bounded on the west by the Adriatic sea, υπο [Strong's G5259], του [Strong's G5120], Αδριατικον πελαγος [Strong's G3989].
the shipmen: Act 27:30; Kg1 9:27; Jon 1:6; Rev 18:17
Geneva 1599
27:27 (7) But when the fourteenth night was come, as we were driven up and down in (e) Adria, about midnight the shipmen deemed (f) that they drew near to some country;
(7) We attain and come to the promised and sure salvation through the midst of tempests and death itself.
(e) For Ptolemy writes that the Adriatic Sea beats upon the east shore of Cecilia.
(f) Or, some country drew near to them.
John Gill
27:27 But when the fourteenth night was come,.... From their setting out from the Fair Havens in Crete, or from the beginning of the storm:
as they were driven up and down in Adria: or "in the Adriatic sea", as the Syriac version renders it: the Adriatic sea is now called by the Turks the gulf of Venice, and the straits of Venice, and sometimes the Venetian sea (i); but formerly the Adriatic sea included more than the Venetian gulf; it took in the Ionian and Sicilian seas, and had its name from the city Adria, a colony of the Tuscans (k). It is called by Ptolomy (l) Hadria, and reckoned a city of the Picenes. Pliny (m) places it near the river Padus, and calls it Atriae, a town of the Tuscans, which had a famous port, from whence the sea was before called Atriatic, which is now Adriatic. Adria, Justin (n) says, which is near to the Illyrian sea, and gave name to the Adriatic sea, is a Grecian city; and from this place the ancestors of Adrian, the Roman emperor, originally came; and all the sea between Illyricum and Italy is called the Adriatic; and from the beginning of it, which is at the city of Venice, unto Garganus, a mountain in Italy, and Dyrrachium, a city of Macedonia, it is 600 miles in length, and its largest breadth is 200, and the least 150, and the mouth of it 60. The other part of the sea, which washes Macedonia and Epirus, is called the Ionian sea. Moreover, this whole sea is called the superior sea, with respect to the Tyrrhenian, which dashes the other shore of Italy, and is called the inferior (o). In this same sea, Josephus (p), the historian, was shipwrecked as he was on a voyage to Rome: his account is this;
"I came to Rome, having gone through many dangers by sea, for our ship being sunk in the middle of Adria, being in number about six hundred, we swam all night; and about break of day, by the providence of God, a ship of Cyrene appeared to us, in which I, and some others, in all eighty, getting before the rest, were received into it, and so got safe to Dicearchia, which the Italians call Puteoli;''
a place afterwards mentioned, where the apostle also arrived. And the sea itself is often, by the poets (q) called Adria, as here, and is represented as a very troublesome sea; and here Paul, and the ship's company, were driven to and fro by the storm,
when about midnight the shipmen deemed that they drew near to some country: about the middle of the night the mariners thought, by some observations they made, that they were nigh land; or, as it is in the Greek text, "that some country drew near to them"; which well agrees with the language and sense of seafaring persons, to whose sight the land seems to draw near them, or depart from them, when they draw near, or depart from that: the Ethiopic version is, "they thought they should have seen a city"; they had a notion of some city near; and the Arabic version, "they thought to know in what country, or place" they were; and therefore did as follows.
(i) Hyde not. in Peritzol. Itinera Mundi, p. 53, 54. (k) Alex. ab. Alex. Genial. Dier. l. 3. c. 28. (l) Geograph. l. 3. c. 1. (m) Nat. Hist. l. 3. c. 16. (n) Hist ex Trogo, l. 20. c. 1. (o) Pausanias, Eliac. 1. sive, l. 5. p. 337. (p) In Vita sua, sect. 3. p. 905. (q) Horat. Carnin. l. 1. ode 3. & l. 3. ode. 3. 9. Ovid. Trist, l. 1, eleg. 11.
John Wesley
27:27 The fourteenth night - Since they left Crete, Acts 27:18-19. In the Adriatic sea - So the ancients called all that part of the Mediterranean, which lay south of Italy.
Robert Jamieson, A. R. Fausset and David Brown
27:27 when the fourteenth night was come--from the time they left Fair Havens.
as we were driven--drifting
up and down in Adria--the Adriatic, that sea which lies between Greece and Italy.
about midnight the shipmen deemed--no doubt from the peculiar sound of the breakers.
that they drew near some country--"that some land was approaching them." This nautical language gives a graphic character to the narrative.
27:2827:28: եւ ընկեցեալ զգունդսն՝ գտին գիրկս քսա՛ն. եւ սակաւ ինչ դադարեալ, դարձեալ ընկեցին՝ եւ գտին գիրկս հինգետասան[2845]։ [2845] Ոմանք. Զգունտն՝ գտին... հնգետա՛՛։
28. Ջրի խորութիւնը չափող գունդը ցած գցելով՝ երեսունեօթը մետր խորութիւն գտան. որոշ տարածութիւն կտրելուց յետոյ նորից գցեցին եւ քսանութ մետր գտան:
28 Գնդակը ձգելով՝ քսան գրկաչափ գտան։ Քիչ մըն ալ յառաջ երթալով՝ նորէն ձգեցին եւ տասնըհինգ գրկաչափ գտան։
Եւ ընկեցեալ զգունդսն` գտին գիրկս քսան, եւ սակաւ ինչ դադարեալ` դարձեալ ընկեցին եւ գտին գիրկս հինգետասան:

27:28: եւ ընկեցեալ զգունդսն՝ գտին գիրկս քսա՛ն. եւ սակաւ ինչ դադարեալ, դարձեալ ընկեցին՝ եւ գտին գիրկս հինգետասան[2845]։
[2845] Ոմանք. Զգունտն՝ գտին... հնգետա՛՛։
28. Ջրի խորութիւնը չափող գունդը ցած գցելով՝ երեսունեօթը մետր խորութիւն գտան. որոշ տարածութիւն կտրելուց յետոյ նորից գցեցին եւ քսանութ մետր գտան:
28 Գնդակը ձգելով՝ քսան գրկաչափ գտան։ Քիչ մըն ալ յառաջ երթալով՝ նորէն ձգեցին եւ տասնըհինգ գրկաչափ գտան։
zohrab-1805▾ eastern-1994▾ western am▾
27:2828: и, вымерив глубину, нашли двадцать сажен; потом на небольшом расстоянии, вымерив опять, нашли пятнадцать сажен.
27:28  καὶ βολίσαντες εὖρον ὀργυιὰς εἴκοσι, βραχὺ δὲ διαστήσαντες καὶ πάλιν βολίσαντες εὖρον ὀργυιὰς δεκαπέντε·
27:28. καὶ (And) βολίσαντες (having-casteed-to) εὗρον (they-had-found) ὀργυιὰς (to-reachings-unto) εἴκοσι, (to-twenty,"βραχὺ (to-short) δὲ (moreover) διαστήσαντες ( having-stood-through ) καὶ (and) πάλιν (unto-furthered) βολίσαντες (having-casteed-to) εὗρον (they-had-found) ὀργυιὰς (to-reachings-unto) δεκαπέντε: (to-ten-five)
27:28. qui submittentes invenerunt passus viginti et pusillum inde separati invenerunt passus quindecimWho also sounding, found twenty fathoms: and going on a little further, they found fifteen fathoms.
28. and they sounded, and found twenty fathoms: and after a little space, they sounded again, and found fifteen fathoms.
27:28. And upon dropping a weight, they found a depth of twenty paces. And some distance from there, they found a depth of fifteen paces.
And sounded, and found [it] twenty fathoms: and when they had gone a little further, they sounded again, and found [it] fifteen fathoms:

28: и, вымерив глубину, нашли двадцать сажен; потом на небольшом расстоянии, вымерив опять, нашли пятнадцать сажен.
27:28  καὶ βολίσαντες εὖρον ὀργυιὰς εἴκοσι, βραχὺ δὲ διαστήσαντες καὶ πάλιν βολίσαντες εὖρον ὀργυιὰς δεκαπέντε·
27:28. qui submittentes invenerunt passus viginti et pusillum inde separati invenerunt passus quindecim
Who also sounding, found twenty fathoms: and going on a little further, they found fifteen fathoms.
27:28. And upon dropping a weight, they found a depth of twenty paces. And some distance from there, they found a depth of fifteen paces.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:28: And sounded - Βολισαντες, Heaving the lead.
Twenty fathoms - Οργυιας εικοσι, About forty yards in depth. The οργυια is thus defined by the Etymologicon: Σημαινει την εκτασιν των χειρων, συν τῳ πλατει του Ϛηθους· It signifies the extent of the arms, together with the breadth of the breast. This is exactly the quantum of our fathom.
Albert Barnes: Notes on the Bible - 1834
27:28: And sounded - To sound is to make use of a line and lead to ascertain the depth of water.
Twenty fathoms - A fathom is six feet, or the distance from the extremity of the middle finger on one hand to the extremity of the other, when the arms are extended. The depth, therefore, was about 120 feet.
Fifteen fathoms - They knew, therefore, that they were drawing near to shore.
John Gill
27:28 And sounded,.... Or let down their plummet, or sounding line; which was a line with a piece of lead at the end of it, which they let down into the water, and by that means found what depth it was, by which they could judge whether they were near land or not. The sounding line, with the ancients, was called by different names; sometimes bolis, and this is the name it has here, "they let down the bolis": and the bolis is, by some, described thus; it is a brazen or leaden vessel, with a chain, which mariners fill with grease, and let down into the sea, to try whether the places are rocky where a ship may stand, or sandy where the ship is in danger of being lost: it is also called "catapirates", which is thus described by Isidore; "catapirates" is a line with a piece of lead, by which the depth of the sea is tried. Herodotus makes mention of it under this name, and observes, that when persons are within a day's voyage of Egypt, if they let down the "catapirates", or sounding line, they will bring up clay, even when in eleven fathom deep (r) According to modern accounts, there are two kinds of lines, occasionally used in sounding the sea, the sounding line, and the deep sea line: the sounding line is the thickest and shortest, as not exceeding 20 fathoms in length, and is marked at two, three, and four fathoms with a piece of black leather between the strands, and at five with a piece of white leather: the sounding line may be used when the ship is under sail, which the deep sea line cannot. --The plummet is usually in form of a nine pin, and weighs 18 pounds; the end is frequently greased, to try whether the ground be sandy or rocky, &c. (s). The deep sea line is used in deep water, and both lead and line are larger than the other; at the end of it is a piece of lead, called deep sea lead, has a hole at the bottom, in which is put a piece of "tallow", to bring up the colour of the sand at the bottom, to learn the differences of the ground, and know what coasts they are on.
And found it twenty fathoms; or "orgyas"; a fathom is a measure which contains six feet, and is the utmost extent of both arms, when stretched into a right line: the fathom, it seems, differs according to the different sorts of vessels; the fathom of a man of war is six feet, that of merchant ships five feet and a half, and that of fly boats and fishing vessels five feet: if the fathom here used was the first of these, the sounding was an hundred and twenty feet; the Ethiopic version renders it, "twenty statues of a man".
And when they had gone a little further, they sounded again, and found it fifteen fathoms; or ninety feet; by which they imagined that they were near the continent, or some island: in some places, as the coasts of Virginia, for instance, by the use of the deep sea line, it is known how far it is from land; for as many fathoms of water as are found, it is reckoned so many leagues from land.
(r) Scheffer. de Militia Navali Veterum, l. 2. c. 5. p. 150. (s) Chambers's Cyclopaedia in the word "Sounding".
27:2927:29: Զահի՛ հարեալ թէ գուցէ ՚ի խիստ ինչ տեղիս անկանիցին, յետուստ կողմանէ ընկեցին խարիսխս չո՛րս. ըղձանային այգուն լինելոյ[2846]։ [2846] Ոմանք. Եթէ գուցէ ՚ի խիստ տեղի ինչ։
29. Վախենալով, թէ մի գուցէ խութերով տեղ կ’ընկնեն, յետեւի կողմից չորս խարիսխներ ցած գցեցին. անձկութեամբ տենչում էին, որ այգը բացուի:
29 Ու վախնալով որ չըլլայ թէ քարոտ տեղեր իյնան, ետեւի կողմէն չորս խարիսխ ձգեցին եւ անձկութեամբ լուսնալուն կը սպասէինք։
Զահի հարեալ թէ գուցէ ի խիստ ինչ տեղիս անկանիցին, յետուստ կողմանէ ընկեցին խարիսխս չորս, ըղձանային այգուն լինելոյ:

27:29: Զահի՛ հարեալ թէ գուցէ ՚ի խիստ ինչ տեղիս անկանիցին, յետուստ կողմանէ ընկեցին խարիսխս չո՛րս. ըղձանային այգուն լինելոյ[2846]։
[2846] Ոմանք. Եթէ գուցէ ՚ի խիստ տեղի ինչ։
29. Վախենալով, թէ մի գուցէ խութերով տեղ կ’ընկնեն, յետեւի կողմից չորս խարիսխներ ցած գցեցին. անձկութեամբ տենչում էին, որ այգը բացուի:
29 Ու վախնալով որ չըլլայ թէ քարոտ տեղեր իյնան, ետեւի կողմէն չորս խարիսխ ձգեցին եւ անձկութեամբ լուսնալուն կը սպասէինք։
zohrab-1805▾ eastern-1994▾ western am▾
27:2929: Опасаясь, чтобы не попасть на каменистые места, бросили с кормы четыре якоря, и ожидали дня.
27:29  φοβούμενοί τε μή που κατὰ τραχεῖς τόπους ἐκπέσωμεν, ἐκ πρύμνης ῥίψαντες ἀγκύρας τέσσαρας ηὔχοντο ἡμέραν γενέσθαι.
27:29. φοβούμενοί ( feareeing-unto ) τε (also) μή (lest) που (of-whither) κατὰ (down) τραχεῖς ( to-rough ) τόπους (to-occasions) ἐκπέσωμεν (we-might-have-had-fallen-out,"ἐκ (out) πρύμνης (of-a-hinder) ῥίψαντες ( having-flung ) ἀγκύρας (to-anchors) τέσσαρας ( to-four ," ηὔχοντο ( they-were-goodly-holding ) ἡμέραν (to-a-day) γενέσθαι . ( to-have-had-became )
27:29. timentes autem ne in aspera loca incideremus de puppi mittentes anchoras quattuor optabant diem fieriThen fearing lest we should fall upon rough places, they cast four anchors out of the stern: and wished for the day.
29. And fearing lest haply we should be cast ashore on rocky ground, they let go four anchors from the stern, and wished for the day.
27:29. Then, fearing that we might happen upon rough places, they cast four anchors out of the stern, and they were hoping for daylight to arrive soon.
Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day:

29: Опасаясь, чтобы не попасть на каменистые места, бросили с кормы четыре якоря, и ожидали дня.
27:29  φοβούμενοί τε μή που κατὰ τραχεῖς τόπους ἐκπέσωμεν, ἐκ πρύμνης ῥίψαντες ἀγκύρας τέσσαρας ηὔχοντο ἡμέραν γενέσθαι.
27:29. timentes autem ne in aspera loca incideremus de puppi mittentes anchoras quattuor optabant diem fieri
Then fearing lest we should fall upon rough places, they cast four anchors out of the stern: and wished for the day.
27:29. Then, fearing that we might happen upon rough places, they cast four anchors out of the stern, and they were hoping for daylight to arrive soon.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:29: Cast four anchors out of the stern - By this time the storm must have been considerably abated; though the agitation of the sea could not have subsided much. The anchors were cast out of the stern to prevent the vessel from drifting ashore, as they found that, the farther they stood in, the shallower the water grew; therefore they dropped the anchor astern, as even one ship's length might be of much consequence.
Albert Barnes: Notes on the Bible - 1834
27:29: They cast four anchors - On account of the violence of the storm and waves, to make, if possible, the ship secure.
And wished for the day - To discern more accurately their situation and danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:29: fallen: Act 27:17, Act 27:41
anchors: Act 27:30, Act 27:40; Heb 6:19
and wished: Deu 28:67; Psa 130:6
John Gill
27:29 Then fearing lest they should have fallen upon rocks,.... Or rough places, as shelves, rocks, or sands, as they might well fear, when the water shallowed so fast, from 20 to 15 fathoms:
they cast four anchors out of the stern; or hinder part of the ship; the Ethiopic version calls it, "the head of the ship": and adds, "where the governor sat"; that is, at the helm, to steer it. Perhaps the reason of this version is, because it is not usual in modern navigation, and so, when this version was made, to cast out anchors from the stern, but from the prow or head of the ship; but it seems this was done by the ancients. According to Pliny, the Tyrrhenians first invented the anchor; though Pausanias ascribes the invention of it to Midas, the son of Gordius: the most ancient ones were made of stone, as was the anchor of the Argonautes; afterwards they were made of wood; and it is said, that the Japanese use wooden anchors now; and these were not pointed, but had great weights of lead, or baskets filled with stones at the head of them, to stop the ship with; last of all they were made of iron, but with a barb or tooth on one side only, not on both: the anchor with two teeth or barbs was found out by Eupalamius; or, as others say, by Anacharsis, the Scythian philosopher: it was usual to have more anchors than one in every ship, of which there was one which exceeded the rest, both in size and strength, and was called the "sacred" anchor; and which was only used in case of necessity (t); and is what is now called "the sheet anchor". The modern anchor is a large strong piece of iron, crooked at one end, and formed into two barbs, resembling a hook, fastened at the other end by a cable. The parts of an anchor are,
1) the ring into which the cable is fastened;
2) the beam, or shank, which is the longest part of the anchor;
3) the arm, which is that which runs down into the ground; at the end of which is,
4) the flouke or fluke, by some called the palm, being that broad and picked part with its barbs like an arrowhead, which fastens into the ground;
5) the stock, a piece of wood, fastened to the beam near the ring, serving to guide the fluke, so that it may fall right, and fix in the ground.
There are three kinds of anchors commonly used, the kedger, the grapnel, and the stream anchor (u); yea, I find that there are four kinds of anchors, the sheet anchor, best bower, small bower, and stream anchor: it seems the grapnel is chiefly for the long boat: here were four anchors, but very likely all of a sort, or, however, not diversified in the manner the modern ones are. These they cast out to stop the ship, and keep it steady, and that it might proceed no further, till they could learn whereabout they were:
and wished for the day; that by the light of it they might see whether they were near land, or in danger of rocks and shelves, as they imagined.
(t) Scheffer. de Militia Navali Veterum, l. 2. c. 5. p. 147, 148, 149. (u) Chambers's Cyclopaedia in the word "Anchor".
Robert Jamieson, A. R. Fausset and David Brown
27:29 they cast four anchors out of the stern--The ordinary way was to cast the anchor, as now, from the bow: but ancient ships, built with both ends alike, were fitted with hawseholes in the stern, so that in case of need they could anchor either way. And when the fear was, as here, that they might fall on the rocks to leeward, and the intention was to run the ship ashore as soon as daylight enabled them to fix upon a safe spot, the very best thing they could do was to anchor by the stern [SMITH]. In stormy weather two anchors were used, and we have instances of four being employed, as here.
and wished--"anxiously" or "devoutly wished."
for day--the remark this of one present, and with all his shipmates alive to the horrors of their condition. "The ship might go down at her anchors, or the coast to leeward might be iron-bound, affording no beach on which they could land with safety. Hence their anxious longing for day, and the ungenerous but natural attempt, not peculiar to ancient times, of the seamen to save their own lives by taking to the boat" [SMITH].
27:3027:30: Բայց նաւավարքն խնդրէին փախչե՛լ ՚ի նաւէ անտի. եւ իջուցեալ զկուրն ՚ի ծով անդր՝ պատճառանօք, որպէս թէ առաջո՛յ կողմանէ զխարիսխն ձգելոց իցեն[2847]։ [2847] Ոմանք. Յառաջոյ կողմանէ. եւ ոմանք. Կողմանն խարիսխս ձգելոց են։
30. Բայց նաւավարները ուզում էին նաւից փախչել. ուստի մակոյկը ծով իջեցրին այն պատճառաբանութեամբ, որ իբր թէ առջեւի կողմից էլ են խարիսխներ գցելու:
30 Իսկ նաւավարները նաւէն փախչիլ ուզելով՝ մակոյկը ծովը իջեցուցին, ձեւացնելով թէ առջեւի կողմէն ալ խարիսխներ պիտի ձգեն։
Բայց նաւավարքն խնդրէին փախչել ի նաւէ անտի, եւ իջուցեալ զկուրն ի ծով անդր` պատճառանօք որպէս թէ յառաջոյ կողմանէ խարիսխս ձգելոց իցեն:

27:30: Բայց նաւավարքն խնդրէին փախչե՛լ ՚ի նաւէ անտի. եւ իջուցեալ զկուրն ՚ի ծով անդր՝ պատճառանօք, որպէս թէ առաջո՛յ կողմանէ զխարիսխն ձգելոց իցեն[2847]։
[2847] Ոմանք. Յառաջոյ կողմանէ. եւ ոմանք. Կողմանն խարիսխս ձգելոց են։
30. Բայց նաւավարները ուզում էին նաւից փախչել. ուստի մակոյկը ծով իջեցրին այն պատճառաբանութեամբ, որ իբր թէ առջեւի կողմից էլ են խարիսխներ գցելու:
30 Իսկ նաւավարները նաւէն փախչիլ ուզելով՝ մակոյկը ծովը իջեցուցին, ձեւացնելով թէ առջեւի կողմէն ալ խարիսխներ պիտի ձգեն։
zohrab-1805▾ eastern-1994▾ western am▾
27:3030: Когда же корабельщики хотели бежать с корабля и спускали на море лодку, делая вид, будто хотят бросить якоря с носа,
27:30  τῶν δὲ ναυτῶν ζητούντων φυγεῖν ἐκ τοῦ πλοίου καὶ χαλασάντων τὴν σκάφην εἰς τὴν θάλασσαν προφάσει ὡς ἐκ πρῴρης ἀγκύρας μελλόντων ἐκτείνειν,
27:30. Τῶν (Of-the-ones) δὲ (moreover) ναυτῶν (of-boaters) ζητούντων ( of-seeking-unto ) φυγεῖν (to-have-had-fled) ἐκ (out) τοῦ (of-the-one) πλοίου (of-a-floatlet) καὶ (and) χαλασάντων ( of-having-slacked-unto ) τὴν (to-the-one) σκάφην (to-a-dig) εἰς (into) τὴν (to-the-one) θάλασσαν (to-a-sea) προφάσει (unto-a-manifesting-before) ὡς (as) ἐκ (out) πρῴρης (of-a-foreward) ἀγκύρας (to-anchors) μελλόντων ( of-impending ) ἐκτείνειν, (to-stretch-out,"
27:30. nautis vero quaerentibus fugere de navi cum misissent scapham in mare sub obtentu quasi a prora inciperent anchoras extendereBut as the shipmen sought to fly out of the ship, having let down the boat into the sea, under colour, as though they would have cast anchors out of the forepart of the ship,
30. And as the sailors were seeking to flee out of the ship, and had lowered the boat into the sea, under colour as though they would lay out anchors from the foreship,
27:30. Yet truly, the sailors were seeking a way to flee from the ship, for they had lowered a lifeboat into the sea, on the pretext that they were attempting to cast anchors from the bow of the ship.
And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship:

30: Когда же корабельщики хотели бежать с корабля и спускали на море лодку, делая вид, будто хотят бросить якоря с носа,
27:30  τῶν δὲ ναυτῶν ζητούντων φυγεῖν ἐκ τοῦ πλοίου καὶ χαλασάντων τὴν σκάφην εἰς τὴν θάλασσαν προφάσει ὡς ἐκ πρῴρης ἀγκύρας μελλόντων ἐκτείνειν,
27:30. nautis vero quaerentibus fugere de navi cum misissent scapham in mare sub obtentu quasi a prora inciperent anchoras extendere
But as the shipmen sought to fly out of the ship, having let down the boat into the sea, under colour, as though they would have cast anchors out of the forepart of the ship,
27:30. Yet truly, the sailors were seeking a way to flee from the ship, for they had lowered a lifeboat into the sea, on the pretext that they were attempting to cast anchors from the bow of the ship.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: "Корабельщики хотели бежать...", оставив корабль на произвол судьбы: так сильно было у них отчаяние в спасении и жажда жизни. Вероятно, корабельщики видели невозможность продолжать на нем и дальнейшее плавание. Видели и то, что малый бот не мог быть спасением для всех, почему и решили воспользоваться им для спасения себя, предоставив остальных своей судьбе.
Adam Clarke: Commentary on the Bible - 1831
27:30: The shipmen - The sailors - let down the boat. Having lowered the boat from the deck into the sea, they pretended that it was necessary to carry some anchors ahead, to keep her from being carried in a dangerous direction by the tide, but with the real design to make for shore, and so leave the prisoners and the passengers to their fate. This was timely noticed by the pious and prudent apostle; who, while simply depending on the promise of God, was watching for the safety and comfort of all.
Albert Barnes: Notes on the Bible - 1834
27:30: The shipmen - The sailors, leaving the prisoners.
Under colour - Under pretence. They pretended that it was necessary to get into the boat, and carry the anchors ahead of the ship so as to make it secure, but with a real intention to make for the shore.
Out of the foreship - From the prow, so as to make the fore-part of the ship secure. The reason why they did this was probably that they expected the ship would go to pieces; and, since all on board could not be saved in one small boat, they resolved to escape to a place of safety as soon as possible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:30: the boat: Act 27:16, Act 27:32
foreship: Act 27:41
Geneva 1599
27:30 (8) And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship,
(8) No matter how foul the act, distrust and an evil conscience can always compel men to commit it.
John Gill
27:30 And as the shipmen were about to flee out of the ship,.... To save their lives, concluding that it was in the utmost danger, and that it would quickly, notwithstanding the anchors cast out, break away, and fall upon the rocks, and split to pieces:
when they had let down the boat into the sea; which before they had taken up into the ship, Acts 27:16 and now they let it down, in order to get into it, and make their escape:
under colour as though they would have cast anchors out of the foreship; the foremost part of the ship, the prow of it; their pretence in attempting to get out of the ship, and into the boat, was, that whereas there were anchors cast out of the stern, or hinder part of the ship, so they would cast out others, from the fore part of it; and "stretch" them "out", as the word signifies, or carry them further out into the sea, for the security of the ship; and to do which, it was necessary to use the boat.
John Wesley
27:30 The sailors were attempting to flee out of the ship - Supposing the boat would go more safely over the shallows.
Robert Jamieson, A. R. Fausset and David Brown
27:30 as the shipmen were about to flee out of the ship--under cover of night.
when they had let down the boat . . . as though they would . . . cast anchors out of the foreship--"bow"--rather, "carry out" anchors, to hold the ship fore as well as aft. "This could have been of no advantage in the circumstances, and as the pretext could not deceive a seaman, we must infer that the officers of the ship were parties to the unworthy attempt, which was perhaps detected by the nautical skill of St. Luke, and communicated by him to St. Paul" [SMITH].
27:3127:31: Ասէ Պաւղոս ցհարիւրապետն եւ ցզօրականսն. Եթէ ոչ դոքա մնան ՚ի նաւիս՝ դուք ապրել ո՛չ կարէք[2848]։ [2848] Ոմանք. Եթէ դոքա ոչ մնան ՚ի նաւիդ։
31. Պօղոսը հարիւրապետին եւ զինուորներին ասաց. «Եթէ դրանք նաւի մէջ չմնան, դուք ազատուել չէք կարող»:
31 Բայց Պօղոս ըսաւ հարիւրապետին ու զինուորներուն. «Եթէ ատոնք նաւին մէջ չկենան՝ դուք չէք կրնար ազատիլ»։
Ասէ Պաւղոս ցհարիւրապետն եւ ցզօրականսն. Եթէ ոչ դոքա մնան ի նաւիս, դուք ապրել ոչ կարէք:

27:31: Ասէ Պաւղոս ցհարիւրապետն եւ ցզօրականսն. Եթէ ոչ դոքա մնան ՚ի նաւիս՝ դուք ապրել ո՛չ կարէք[2848]։
[2848] Ոմանք. Եթէ դոքա ոչ մնան ՚ի նաւիդ։
31. Պօղոսը հարիւրապետին եւ զինուորներին ասաց. «Եթէ դրանք նաւի մէջ չմնան, դուք ազատուել չէք կարող»:
31 Բայց Պօղոս ըսաւ հարիւրապետին ու զինուորներուն. «Եթէ ատոնք նաւին մէջ չկենան՝ դուք չէք կրնար ազատիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:3131: Павел сказал сотнику и воинам: если они не останутся на корабле, то вы не можете спастись.
27:31  εἶπεν ὁ παῦλος τῶ ἑκατοντάρχῃ καὶ τοῖς στρατιώταις, ἐὰν μὴ οὖτοι μείνωσιν ἐν τῶ πλοίῳ, ὑμεῖς σωθῆναι οὐ δύνασθε.
27:31. εἶπεν (it-had-said,"ὁ (the-one) Παῦλος (a-Paulos,"τῷ (unto-the-one) ἑκατοντάρχῃ (unto-a-firster-of-hundred) καὶ (and) τοῖς (unto-the-ones) στρατιώταις (unto-amass-belongers,"Ἐὰν (If-ever) μὴ (lest) οὗτοι (the-ones-these) μείνωσιν (they-might-have-stayed) ἐν (in) τῷ (unto-the-one) πλοίῳ, (unto-a-floatlet,"ὑμεῖς (ye) σωθῆναι (to-have-been-saved) οὐ (not) δύνασθε . ( ye-able )
27:31. dixit Paulus centurioni et militibus nisi hii in navi manserint vos salvi fieri non potestisPaul said to the centurion and to the soldiers: Except these stay in the ship, you cannot be saved.
31. Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.
27:31. So Paul said to the centurion and to the soldiers, “Unless these men remain in the ship, you will not be able to be saved.”
Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved:

31: Павел сказал сотнику и воинам: если они не останутся на корабле, то вы не можете спастись.
27:31  εἶπεν ὁ παῦλος τῶ ἑκατοντάρχῃ καὶ τοῖς στρατιώταις, ἐὰν μὴ οὖτοι μείνωσιν ἐν τῶ πλοίῳ, ὑμεῖς σωθῆναι οὐ δύνασθε.
27:31. dixit Paulus centurioni et militibus nisi hii in navi manserint vos salvi fieri non potestis
Paul said to the centurion and to the soldiers: Except these stay in the ship, you cannot be saved.
27:31. So Paul said to the centurion and to the soldiers, “Unless these men remain in the ship, you will not be able to be saved.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Павел, уразумевший замыслы корабельщиков, призывает к предупреждению их сотника и воинов, сила которых одна могла остановить гибельный для остальных пассажиров замысел, так как за отсутствием матросов - неопытные в корабельном деле пассажиры и солдаты преждевременно должны были погубить корабль вместе с собою. Замечательно при этом выражение Павла: "вы не можете спастись", если не останутся на корабле матросы... Так была сильна его уверенность в своем собственном спасении. Правда, он должен был верить и спасению всех (ст. 24), но это не только не исключало человеческих средств, но и предполагало оные, почему и требовались хотя бы самые краткие меры против всякой попытки испортить дело общего всех, а не единичного лишь спасения. Отсечением веревок от лодки, тотчас унесенной волнами, замысел эгоистов был разрушен и надежда на спасение всех обеспечена.
Adam Clarke: Commentary on the Bible - 1831
27:31: Except these abide in the ship, ye cannot be saved - God, who has promised to save your lives, promises this on the condition that ye make use of every means he has put in your power to help yourselves. While, therefore, ye are using these means, expect the co-operation of God. If these sailors, who only understand how to work the ship, leave it, ye cannot escape. Therefore prevent their present design. On the economy of Divine Providence, see the notes on Act 23:35.
Albert Barnes: Notes on the Bible - 1834
27:31: Paul said to the centurion and to the soldiers - The centurion had, it appears, the general direction of the ship, Act 27:11. Perhaps it had been pressed into the service of the government.
Except these - These seamen. The soldiers and the centurion were unqualified to manage the ship, and the presence of the sailors was therefore indispensable to the preservation of any.
Abide in the ship - Remain on board.
Ye cannot be saved - You cannot be preserved from death. You will have no hope of managing the ship. It will be remembered that Paul had been informed by the angel, and had assured them Act 27:22-24 that no lives would be lost; but it was only in the use of the proper means that their lives would be safe. Though it had been determined, and though Paul had the assurance that their lives would be safe, yet this did not, in his view, pRev_ent the use of the proper means to secure it. From this we may learn:
(1) That the certainty of an event does not render it improper to use means to obtain it.
(2) that, though the event may be determined, yet the use of means may be indispensable to secure it. The event is not more certainly ordained than the means requisite to accomplish it.
(3) that the doctrine of the divine purposes or decrees, making certain future events, does not make the use of man's agency unnecessary or improper. The means are determined as well as the end, and the one will not be secured without the other.
(4) the same is true in regard to the decrees respecting salvation. The end is not determined without the means; and as God has resolved that his people shall be saved, so he has also determined the means. He has ordained that they shall repent, shall believe, shall be holy, and shall thus be saved.
(5) we have in this case a full answer to the objection that a belief in the decrees of God will make people neglect the means of salvation, and lead to licentiousness. It has just the contrary tendency. Here is a case in which Paul certainly believed in the purpose of God to save these people; in which he was assured that it was fully determined; and yet the effect was not to produce indolence and unconcern, but to prompt him to use strenuous efforts to accomplish the very effect which God had determined should take place. So it is always. A belief that God has purposes of mercy; that he designs, and has always designed, to save some, will prompt to the use of all proper means to secure it. If we had no such evidence that God had any such purpose, effort would be vain. Where we have such evidence, it operates, as it did in the case of Paul, to produce great and strenuous endeavors to secure the object.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:31: said: Act 27:11, Act 27:21, Act 27:42, Act 27:43
Except: Act 27:22-24; Psa 91:11, Psa 91:12; Jer 29:11-13; Eze 36:36, Eze 36:37; Luk 1:34, Luk 1:35, Luk 4:9-12; Joh 6:37; Th2 2:13, Th2 2:14
Geneva 1599
27:31 (9) Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.
(9) Although the performing of God's promises does not depend upon secondary causes, yet they make themselves unworthy of God's bountifulness who do not embrace those means which God offers them, either upon rashness or distrust.
John Gill
27:31 Paul said to the centurion, and to the soldiers,.... He did not direct his speech to the governor and owner of the ship, who very likely, being sensible of the danger, were in the scheme with the mariners, and at the head of them; but to Julius the centurion, and the soldiers under him, who having no knowledge of maritime affairs, were not apprised of the danger, nor aware of the design of the shipmen; and besides, had now great dependence upon the assurance the apostle had given, that no life should be lost: to these he said,
except these abide in the ship, ye cannot be saved; pointing to the mariners who were about to let down the boat, in order to make their escape: the apostle had before declared, that there should be no loss of any man's life, and yet now affirms, that unless the mariners continued in the ship, the rest of the company could not be saved: this does not show that the decree concerning the salvation of them was a conditional one, and that the condition was, that the mariners should stay in the ship; but that their stay in the ship, who had skill to guide and direct it, as also the company when shipwrecked, were a means absolutely fixed in the decree, and therefore was absolutely necessary: God had determined to save the whole ship's crew, and that in the same way and manner; they were all to be shipwrecked; some were not to leave the ship before hand, and save themselves in the boat, but they were all to be exposed to equal danger, and then be saved; and till that time came, the proper and prudent means were to be made use of, who were the shipmen, who best knew how to manage the ship in this extremity: this teaches us that the end and means, in the decrees of God, are not to be separated; nor is any end to be expected without the use of means; and means are as peremptorily fixed, and are as absolutely necessary, and must as certainly be accomplished, as the end. Thus spiritual and eternal salvation is a certain thing; it is the appointment of God, which is absolute and unconditional, immutable and unfrustrable; there is a sure connection between the decree of God and salvation; it is a scheme drawn by Jehovah in the council of peace, who is God only wise, saw everything before hand that would come to pass, and has power to execute his scheme; it is an affair secured in the covenant of grace, which is sure and immovable; God is faithful who has made it with his Son; and Christ, the surety and Mediator of it, is equal to that part which he has in it; yea, salvation is a finished work, full satisfaction is made for sin, and pardon procured, an everlasting righteousness is brought in, all enemies are conquered and destroyed, and Christ's people are saved from them: and the interest which he has in them shows the certainty of their salvation; for they are given to him, and are in his hands; they are his portion, his treasure and his jewels; they are the purchase of his blood, and the travail of his soul; they are united to him, and are built upon him; they are interested in his preparations and prayers, and are in some sense saved already; and yet there are some things which God has fixed as means, and made absolutely necessary, and without which none can be saved: as for instance, none can be saved without regeneration; without this there is no meetness for heaven; nor does it appear without it that any have a right unto it; nor can an unregenerate man have any true hope of it; wherefore such as are chosen and redeemed, are regenerated by the Spirit of God: so likewise without holiness no man shall see the Lord; this is fixed in the decree of God, and is necessary to the enjoyment of him, and to fellowship with angels and glorified saints; wherefore the Lord sanctifies all he saves: particularly none without faith in Christ will ever be saved; nor is this inconsistent with salvation being by grace, seeing it is not considered as a cause of salvation, but is itself a gift of grace; it lies in receiving things at the hand of God, it admits of no glorying in men, and gives all the glory of salvation to God and Christ, and free grace; and this is necessary because God has appointed it, and therefore he bestows it on all he means to save: to which may be added, that without perseverance in faith and holiness, there is no salvation; wherefore the Lord puts his grace into the hearts of his people to cause them to persevere; he encompasses them with his power, upholds them with the right hand of his righteousness, and preserves them from Satan, and from a final and total falling away.
John Wesley
27:31 Unless these mariners abide in the ship - Without them ye know not how to manage her, ye cannot be saved - He does not say we. That they would not have regarded. The soldiers were not careful for the lives of the prisoners: nor was Paul careful for his own. We may learn hence, to use the most proper means for security and success, even while we depend on Divine Providence, and wait for the accomplishment of God's own promise. He never designed any promise should encourage rational creatures to act in an irrational manner; or to remain inactive, when he has given them natural capacities of doing something, at least, for their own benefit. To expect the accomplishment of any promise, without exerting these, is at best vain and dangerous presumption, if all pretence of relying upon it be not profane hypocrisy.
Robert Jamieson, A. R. Fausset and David Brown
27:31 Paul said to the centurion and to the soldiers--the only parties now to be trusted, and whose own safety was now at stake.
except ye abide in the ship ye cannot be saved--The soldiers and passengers could not be expected to possess the necessary seamanship in so very critical a case. The flight of the crew, therefore, might well be regarded as certain destruction to all who remained. In full assurance of ultimate safety, in virtue of a DIVINE pledge, to all in the ship, Paul speaks and acts throughout this whole scene in the exercise of a sound judgment as to the indispensable HUMAN conditions of safety; and as there is no trace of any feeling of inconsistency between these two things in his mind, so even the centurion, under whose orders the soldiers acted on Paul's views, seems never to have felt perplexed by the twofold aspect, divine and human, in which the same thing presented itself to the mind of Paul. Divine agency and human instrumentality are in all the events of life quite as much as here. The only difference is that the one is for the most part shrouded from view, while the other is ever naked and open to the senses.
27:3227:32: Յայնժամ զօրականքն հատին զլարս կրին, եւ ՚ի բա՛ց ընկեցին։
32. Այն ժամանակ զինուորները մակոյկի պարանները կտրեցին ու դէն գցեցին:
32 Այն ատեն զինուորները մակոյկին չուանները կտրեցին եւ թողուցին որ հեռանայ։
Յայնժամ զօրականքն հատին զլարս կրին եւ ի բաց ընկեցին:

27:32: Յայնժամ զօրականքն հատին զլարս կրին, եւ ՚ի բա՛ց ընկեցին։
32. Այն ժամանակ զինուորները մակոյկի պարանները կտրեցին ու դէն գցեցին:
32 Այն ատեն զինուորները մակոյկին չուանները կտրեցին եւ թողուցին որ հեռանայ։
zohrab-1805▾ eastern-1994▾ western am▾
27:3232: Тогда воины отсекли веревки у лодки, и она упала.
27:32  τότε ἀπέκοψαν οἱ στρατιῶται τὰ σχοινία τῆς σκάφης καὶ εἴασαν αὐτὴν ἐκπεσεῖν.
27:32. τότε (To-the-one-which-also) ἀπέκοψαν (they-felled-off,"οἱ (the-ones) στρατιῶται (amass-belongers,"τὰ (to-the-ones) σχοινία (to-sedgelets) τῆς (of-the-one) σκάφης (of-a-dig) καὶ (and) εἴασαν (they-let-unto) αὐτὴν (to-it) ἐκπεσεῖν. (to-have-had-fallen-out)
27:32. tunc absciderunt milites funes scaphae et passi sunt eam excidereThen the soldiers cut off the ropes of the boat and let her fall off.
32. Then the soldiers cut away the ropes of the boat, and let her fall off.
27:32. Then the soldiers cut the ropes to the lifeboat, and they allowed it to fall.
Then the soldiers cut off the ropes of the boat, and let her fall off:

32: Тогда воины отсекли веревки у лодки, и она упала.
27:32  τότε ἀπέκοψαν οἱ στρατιῶται τὰ σχοινία τῆς σκάφης καὶ εἴασαν αὐτὴν ἐκπεσεῖν.
27:32. tunc absciderunt milites funes scaphae et passi sunt eam excidere
Then the soldiers cut off the ropes of the boat and let her fall off.
27:32. Then the soldiers cut the ropes to the lifeboat, and they allowed it to fall.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:32: The soldiers cut off the ropes - These were probably the only persons who dared to have opposed the will of the sailors: this very circumstance is an additional proof of the accuracy of St. Luke.
Albert Barnes: Notes on the Bible - 1834
27:32: Cut off the ropes ... - It is evident that the mariners had not yet got on board the boat. They had let it down into the sea Act 27:30, and were about to go on board. By thus cutting the ropes which fastened the boat to the ship, and letting it go, all possibility of their fleeing from the ship was taken away, and they were compelled to remain on board.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:32: Luk 16:8; Phi 3:7-9
John Gill
27:32 Then the soldiers cut off the ropes of the boat,.... With which it had been fastened to the sides of the ship, and by which the mariners were letting it down, in order to get into it, and go off:
and let her fall off; from the sides of the ship into the sea, and so prevented the shipmen quitting the ship; for now they gave more credit to Paul than to them.
Robert Jamieson, A. R. Fausset and David Brown
27:32 Then the soldiers cut off the ropes of the boat--already lowered.
and let her fall off--let the boat drift away.
27:3327:33: Եւ մինչդեռ ա՛յգն կամէր լինել, աղաչէր Պաւղոս զամենեսեան առնուլ կերակո՛ւր՝ ասէ. Այս չորեքտասաներո՛րդ օր է՝ որում ակն ունիք նօթիս կատարել, եւ չէ՛ ինչ ճաշակեալ[2849]։ [2849] Ոմանք. Որում ակն ունիմք նօթի կատա՛՛։
33. Եւ երբ այգը բացուելու մօտ էր, Պօղոսը բոլորին խնդրեց, որ կերակուր ուտեն՝ ասելով. «Այս տասնչորսերորդ օրն է, որ դուք քաղցած՝ սպասումով էք անցկացնում եւ դեռ ոչինչ չէք կերել:
33 Առտուն՝ Պօղոս կ’աղաչէր ամենուն որ կերակուր ուտեն, ըսելով. «Այսօր տասնըչորս օր է, որ դուք սպասելով անօթի մնացեր էք ու բան մը կերած չէք,
Եւ մինչդեռ այգն կամէր լինել, աղաչէր Պաւղոս զամենեսեան առնուլ կերակուր, ասէ. Այս չորեքտասաներորդ օր է որում ակն ունիք նօթիս կատարել, եւ չէ ինչ ճաշակեալ:

27:33: Եւ մինչդեռ ա՛յգն կամէր լինել, աղաչէր Պաւղոս զամենեսեան առնուլ կերակո՛ւր՝ ասէ. Այս չորեքտասաներո՛րդ օր է՝ որում ակն ունիք նօթիս կատարել, եւ չէ՛ ինչ ճաշակեալ[2849]։
[2849] Ոմանք. Որում ակն ունիմք նօթի կատա՛՛։
33. Եւ երբ այգը բացուելու մօտ էր, Պօղոսը բոլորին խնդրեց, որ կերակուր ուտեն՝ ասելով. «Այս տասնչորսերորդ օրն է, որ դուք քաղցած՝ սպասումով էք անցկացնում եւ դեռ ոչինչ չէք կերել:
33 Առտուն՝ Պօղոս կ’աղաչէր ամենուն որ կերակուր ուտեն, ըսելով. «Այսօր տասնըչորս օր է, որ դուք սպասելով անօթի մնացեր էք ու բան մը կերած չէք,
zohrab-1805▾ eastern-1994▾ western am▾
27:3333: Перед наступлением дня Павел уговаривал всех принять пищу, говоря: сегодня четырнадцатый день, как вы, в ожидании, остаетесь без пищи, не вкушая ничего.
27:33  ἄχρι δὲ οὖ ἡμέρα ἤμελλεν γίνεσθαι παρεκάλει ὁ παῦλος ἅπαντας μεταλαβεῖν τροφῆς λέγων, τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσδοκῶντες ἄσιτοι διατελεῖτε, μηθὲν προσλαβόμενοι·
27:33. Ἄχρι (Unto-whilst) δὲ (moreover) οὗ (of-which) ἡμέρα (a-day) ἤμελλεν (it-was-impending) γίνεσθαι ( to-become ) παρεκάλει (it-was-calling-beside-unto,"ὁ (the-one) Παῦλος (a-Paulos," ἅπαντας ( to-along-all ) μεταλαβεῖν (to-have-had-taken-with) τροφῆς (of-a-nourishing) λέγων (forthing,"Τεσσαρεσκαιδεκάτην (To-four-and-tenth) σήμερον (this-day) ἡμέραν (to-a-day) προσδοκῶντες ( toward-thinking-unto ) ἄσιτοι (un-grained) διατελεῖτε, (ye-finish-through-unto) μηθὲν (to-lest-from-one) προσλαβόμενοι : ( having-had-taken-toward )
27:33. et cum lux inciperet fieri rogabat Paulus omnes sumere cibum dicens quartadecima hodie die expectantes ieiuni permanetis nihil accipientesAnd when it began to be light, Paul besought them all to take meat, saying: This day is the fourteenth day that you have waited and continued fasting, taking nothing.
33. And while the day was coming on, Paul besought them all to take some food, saying, This day is the fourteenth day that ye wait and continue fasting, having taken nothing.
27:33. And when it began to be light, Paul requested that they all take food, saying: “This is the fourteenth day that you have been waiting and continuing to fast, taking nothing.
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:

33: Перед наступлением дня Павел уговаривал всех принять пищу, говоря: сегодня четырнадцатый день, как вы, в ожидании, остаетесь без пищи, не вкушая ничего.
27:33  ἄχρι δὲ οὖ ἡμέρα ἤμελλεν γίνεσθαι παρεκάλει ὁ παῦλος ἅπαντας μεταλαβεῖν τροφῆς λέγων, τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσδοκῶντες ἄσιτοι διατελεῖτε, μηθὲν προσλαβόμενοι·
27:33. et cum lux inciperet fieri rogabat Paulus omnes sumere cibum dicens quartadecima hodie die expectantes ieiuni permanetis nihil accipientes
And when it began to be light, Paul besought them all to take meat, saying: This day is the fourteenth day that you have waited and continued fasting, taking nothing.
27:33. And when it began to be light, Paul requested that they all take food, saying: “This is the fourteenth day that you have been waiting and continuing to fast, taking nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Ср. ст. 27: и 21, прим.
Adam Clarke: Commentary on the Bible - 1831
27:33: While the day was coining on - It was then apparently about day-break.
This day is the fourteenth day that ye have - continued fasting - Ye have not had one regular meal for these fourteen days past. Indeed we may take it for granted that, during the whole of the storm, very little was eaten by any man: for what appetite could men have for food, who every moment had death before their eyes?
Albert Barnes: Notes on the Bible - 1834
27:33: And while the day was coming on - At daybreak. It was before they had sufficient light to discern what they should do.
To take meat - Food. The word "meat" was formerly used to denote "food" of any kind.
That ye have tarried - That you have remained or been fasting.
Having taken nothing - No regular meal. It cannot mean that they had lived entirely without food, but that they had been in so much danger, were so constantly engaged, and had been so anxious about their safety, that they had taken no regular meal, or that what they had taken had been at irregular intervals, and had been a scanty allowance. "Appian speaks of an army which for 20 days together had neither food nor sleep; by which he must mean that they neither made full meals nor slept whole nights together. The same interpretation must be given to this phrase" (Doddridge). The effect of this must have been that they would be exhausted, and little able to endure the fatigues which yet remained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:33: while: Act 27:29
This: Act 27:27
Geneva 1599
27:33 (10) 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.
(10) When the world trembles, the faithful alone are not only at peace, but strengthen and encourage others by their example.
John Gill
27:33 And while the day was coming on,.... Between midnight and break of day: Paul besought them all to take meat; to sit down and eat a meal together:
saying, this day is the fourteenth day that ye have tarried; or have been waiting for, or expecting; that is, as the Arabic version expresses it, a shipwreck; for fourteen days past, ever since the storm begun, they had expected nothing but shipwreck and death:
and continued fasting, having taken nothing: not that they had neither ate nor drank all that while, for without a miracle they could never have lived so long without eating something; but the meaning is, they had not eaten anyone regular meal all that while, had only caught up a bit now and then, and ate it, and that but very little.
John Wesley
27:33 Ye continue fasting, having taken nothing - No regular meal, through a deep sense of their extreme danger. Let us not wonder then, if men who have a deep sense of their extreme danger of everlasting death, for a time forget even to eat their bread, or to attend to their worldly affairs. Much less let us censure that as madness, which may be the beginning of true wisdom.
Robert Jamieson, A. R. Fausset and David Brown
27:33 while day was coming on--"until it should be day"; that is, in the interval between the cutting off of the boat and the approach of day, which all were "anxiously looking for" (Acts 27:29).
Paul--now looked up to by all the passengers as the man to direct them.
besought them all to take meat--"partake of a meal."
saying, This is the fourteenth day ye have tarried--"waited for a breathing time."
having eaten nothing--that is, taken no regular meal. The impossibility of cooking, the occupation of all hands to keep down leakage, &c., sufficiently explain this, which is indeed a common occurrence in such cases.
27:3427:34: Վասն որոյ աղաչեմ զձեզ՝ ճաշակել կերակուր, զի այն իսկ վասն ձերոյ փրկութեան է. զի ո՛չ ուրուք ՚ի ձէնջ մազ մի ՚ի գլխոյ կորիցէ[2850]։ [2850] Օրինակ մի. Այն իսկ վարձք ձերոյ փրկ՛՛։ Ոմանք. ՚Ի գլխոց կորիցէ։
34. Դրա համար աղաչում եմ ձեզ, որ կերակուր ուտէք, քանի որ դա հէնց ձեր փրկութեան համար է. որովհետեւ ձեզնից ոչ ոքի գլխից մազ իսկ չի կորչելու»:
34 Ուստի կ’աղաչեմ ձեզի որ կերակուր ուտէք, վասն զի այս ալ ձեր ազատութեանը համար է. քանզի ձեզմէ մէկո՛ւն գլխէն մազ մը պիտի չկորսուի»։
Վասն որոյ աղաչեմ զձեզ ճաշակել կերակուր, զի այն իսկ վասն ձերոյ փրկութեան է. զի ոչ ուրուք ի ձէնջ մազ մի ի գլխոյ կորիցէ:

27:34: Վասն որոյ աղաչեմ զձեզ՝ ճաշակել կերակուր, զի այն իսկ վասն ձերոյ փրկութեան է. զի ո՛չ ուրուք ՚ի ձէնջ մազ մի ՚ի գլխոյ կորիցէ[2850]։
[2850] Օրինակ մի. Այն իսկ վարձք ձերոյ փրկ՛՛։ Ոմանք. ՚Ի գլխոց կորիցէ։
34. Դրա համար աղաչում եմ ձեզ, որ կերակուր ուտէք, քանի որ դա հէնց ձեր փրկութեան համար է. որովհետեւ ձեզնից ոչ ոքի գլխից մազ իսկ չի կորչելու»:
34 Ուստի կ’աղաչեմ ձեզի որ կերակուր ուտէք, վասն զի այս ալ ձեր ազատութեանը համար է. քանզի ձեզմէ մէկո՛ւն գլխէն մազ մը պիտի չկորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
27:3434: Потому прошу вас принять пищу: это послужит к сохранению вашей жизни; ибо ни у кого из вас не пропадет волос с головы.
27:34  διὸ παρακαλῶ ὑμᾶς μεταλαβεῖν τροφῆς, τοῦτο γὰρ πρὸς τῆς ὑμετέρας σωτηρίας ὑπάρχει· οὐδενὸς γὰρ ὑμῶν θρὶξ ἀπὸ τῆς κεφαλῆς ἀπολεῖται.
27:34. διὸ (through-which) παρακαλῶ (I-call-beside-unto) ὑμᾶς (to-ye) μεταλαβεῖν (to-have-had-taken-with) τροφῆς, (of-a-nourishing,"τοῦτο (the-one-this) γὰρ. (therefore) πρὸς (Toward) τῆς (of-the-one) ὑμετέρας (of-yours) σωτηρίας (of-a-savioring-unto) ὑπάρχει: (it-firsteth-under) οὐδενὸς (of-not-moreover-one) γὰρ (therefore) ὑμῶν (of-ye) θρὶξ (a-hair) ἀπὸ (off) τῆς (of-the-one) κεφαλῆς (of-a-head) ἀπολεῖται . ( it-shall-have-destructed-off )
27:34. propter quod rogo vos accipere cibum pro salute vestra quia nullius vestrum capillus de capite peribitWherefore, I pray you to take some meat for your health's sake: for there shall not an hair of the head of any of you perish.
34. Wherefore I beseech you to take some food: for this is for your safety: for there shall not a hair perish from the head of any of you.
27:34. For this reason, I beg you to accept food for the sake of your health. For not a hair from the head of any of you shall perish.”
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:

34: Потому прошу вас принять пищу: это послужит к сохранению вашей жизни; ибо ни у кого из вас не пропадет волос с головы.
27:34  διὸ παρακαλῶ ὑμᾶς μεταλαβεῖν τροφῆς, τοῦτο γὰρ πρὸς τῆς ὑμετέρας σωτηρίας ὑπάρχει· οὐδενὸς γὰρ ὑμῶν θρὶξ ἀπὸ τῆς κεφαλῆς ἀπολεῖται.
27:34. propter quod rogo vos accipere cibum pro salute vestra quia nullius vestrum capillus de capite peribit
Wherefore, I pray you to take some meat for your health's sake: for there shall not an hair of the head of any of you perish.
27:34. For this reason, I beg you to accept food for the sake of your health. For not a hair from the head of any of you shall perish.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-38: Близость земли и обещанного всем спасения заставляла, однако, ждать и предсказанной гибели корабля, что предполагало катастрофу и немалые усилия ко спасению. Предвидя все это, апостол, вносивший так много ободрения в своих спутников, снова ободряет их, убеждая всех к принятию пищи для подкрепления своих сил.
Adam Clarke: Commentary on the Bible - 1831
27:34: A hair fall from the head - A proverbial expression for, ye shall neither lose your lives nor suffer any hurt in your bodies, if ye follow my advice.
Albert Barnes: Notes on the Bible - 1834
27:34: Not a hair fall from the head ... - A proverbial expression, denoting "that they would be preserved safe; that none of them would be lost, and that "in their persons they should not experience the least damage," Kg1 1:52; Sa1 14:45.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:34: for this: Mat 15:32; Mar 8:2, Mar 8:3; Phi 2:5; Ti1 5:23
for there: Kg1 1:52; Mat 10:30; Luk 12:7, Luk 21:18
Geneva 1599
27:34 Wherefore I pray you to take [some] meat: for this is for your health: for there shall not an (g) hair fall from the head of any of you.
(g) This is a proverb which the Hebrews use, by which is meant that they will be safe, and that not one of them will perish.
John Gill
27:34 Wherefore I pray you to take some meat,.... To sit down composedly, and eat meat cheerfully and freely:
for this is for your health; the Alexandrian copy reads, "for our health"; it was for the health of them all, that they might be better able to bear the shock and fatigue of the shipwreck, and be in better spirits, and in a better capacity to help themselves, and one another:
for there shall not an hair fall from the head of any of you; a proverbial phrase, expressing the utmost safety of their lives, and therefore might cheerfully eat their food, and rest themselves, and be satisfied. To dream of shaving the hair, portended shipwreck to sailors; nor was it lawful for any to pare his nails, or cut off his hair, but in a storm; to which custom, some think, the apostle here alludes (w); see 1Kings 14:45.
(w) Kirchman. de funer. Rom. l. 2. c. 14. p. 212, 213.
John Wesley
27:34 This is for your preservation - That ye may be the better able to swim to shore.
Robert Jamieson, A. R. Fausset and David Brown
27:34 I pray you to take some meat, for this is for your health, for there shall not a hair fall from . . . any of you--On this beautiful union of confidence in the divine pledge and care for the whole ship's health and safety see on Acts 27:31.
27:3527:35: Եւ իբրեւ ասաց զայս, առեալ հաց՝ գոհացա՛ւ զԱստուծոյ առաջի ամենեցուն, եբեկ եւ սկսաւ ուտե՛լ։
35. Եւ երբ այս ասաց, հաց վերցրեց, բոլորի առաջ Աստծուն գոհութիւն տուեց, կտրեց եւ սկսեց ուտել:
35 Այսպէս ըսելով՝ հաց առաւ ու ամենուն առջեւ Աստուծմէ գոհացաւ եւ կտրելով սկսաւ ուտել։
Եւ իբրեւ ասաց զայս, առեալ հաց` գոհացաւ զԱստուծոյ առաջի ամենեցուն, եբեկ եւ սկսաւ ուտել:

27:35: Եւ իբրեւ ասաց զայս, առեալ հաց՝ գոհացա՛ւ զԱստուծոյ առաջի ամենեցուն, եբեկ եւ սկսաւ ուտե՛լ։
35. Եւ երբ այս ասաց, հաց վերցրեց, բոլորի առաջ Աստծուն գոհութիւն տուեց, կտրեց եւ սկսեց ուտել:
35 Այսպէս ըսելով՝ հաց առաւ ու ամենուն առջեւ Աստուծմէ գոհացաւ եւ կտրելով սկսաւ ուտել։
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27:3535: Сказав это и взяв хлеб, он возблагодарил Бога перед всеми и, разломив, начал есть.
27:35  εἴπας δὲ ταῦτα καὶ λαβὼν ἄρτον εὐχαρίστησεν τῶ θεῶ ἐνώπιον πάντων καὶ κλάσας ἤρξατο ἐσθίειν.
27:35. εἴπας (Having-said) δὲ (moreover) ταῦτα (to-the-ones-these) καὶ (and) λαβὼν (having-had-taken) ἄρτον (to-a-loaf) εὐχαρίστησεν (it-goodly-granted-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἐνώπιον (in-looked) πάντων ( of-all ) καὶ (and) κλάσας (having-broke) ἤρξατο ( it-firsted ) ἐσθίειν. (to-eat-belong)
27:35. et cum haec dixisset sumens panem gratias egit Deo in conspectu omnium et cum fregisset coepit manducareAnd when he had said these things, taking bread, he gave thanks to God in the sight of them all. And when he had broken it, he began to eat.
35. And when he had said this, and had taken bread, he gave thanks to God in the presence of all: and he brake it, and began to eat.
27:35. And when he had said these things, taking bread, he gave thanks to God in the sight of them all. And when he had broken it, he began to eat.
And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken [it], he began to eat:

35: Сказав это и взяв хлеб, он возблагодарил Бога перед всеми и, разломив, начал есть.
27:35  εἴπας δὲ ταῦτα καὶ λαβὼν ἄρτον εὐχαρίστησεν τῶ θεῶ ἐνώπιον πάντων καὶ κλάσας ἤρξατο ἐσθίειν.
27:35. et cum haec dixisset sumens panem gratias egit Deo in conspectu omnium et cum fregisset coepit manducare
And when he had said these things, taking bread, he gave thanks to God in the sight of them all. And when he had broken it, he began to eat.
27:35. And when he had said these things, taking bread, he gave thanks to God in the sight of them all. And when he had broken it, he began to eat.
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Adam Clarke: Commentary on the Bible - 1831
27:35: Gave thanks to God - Who had provided the food, and preserved their lives and health to partake of it. Some think that he celebrated the holy eucharist here: but this is by no means likely: he would not celebrate such a mystery among ungodly sailors and soldiers, Jews and heathens; nor was there any necessity for such a measure.
Albert Barnes: Notes on the Bible - 1834
27:35: And gave thanks ... - This was the usual custom among the Hebrews. See the notes on Mat 14:19. Paul was among those who were not Christians; but he was not ashamed of the proper acknowledgment of God, and was not afraid to avow his dependence on him, and to express his gratitude for his mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:35: and gave: Act 2:46, Act 2:47; Sa1 9:13; Mat 15:36; Mar 8:6; Luk 24:30; Joh 6:11, Joh 6:23; Rom 14:6; Co1 10:30, Co1 10:31; Ti1 4:3, Ti1 4:4
in: Psa 119:46; Rom 1:16; Ti2 1:8, Ti2 1:12; Pe1 4:16
John Gill
27:35 And when he had thus spoken he took bread,.... A piece of bread, of common bread, into his hands; for this could never be the eucharist, or Lord's supper, which the apostle now celebrated, as some have suggested, but such sort of bread that seafaring men commonly eat: mention is before made of "meat" or "food", which the apostle entreated them to take, which includes every sort of sea provisions they had with them; and which, with the ancients, were usually the following: it is certain they used to carry bread corn along with them, either crude, or ground, or baked; the former when they went long voyages, the last when shorter ones; and it is plain that they had wheat in this ship, which after they had eaten they cast out, Acts 27:38 and corn ground, or meal, they had used to eat moistened with water, and sometimes with oil, and sometimes with oil and wine; and they had a sort of food they called "maza" which was made of meat and milk; likewise they used to carry onions and garlic, which the rowers usually ate, and were thought to be good against change of places and water; and they were wont to make a sort of soup of cheese, onions and eggs, which the Greeks call "muttootos", and the Latins "mosetum"; and they had also bread which was of a red colour, being hard baked and scorched in the oven, yea it was "biscoctus", twice baked (x); as our modern sea biscuit is, and which has its name from hence, and which for long voyages is four times baked, and prepared six months before the voyage is entered on; and such sort of red bread or biscuit very probably was this, which the apostle now took into his hands, and did with it as follows:
and gave thanks to God in the presence of them all: and for them all, as Christ did at ordinary meals, Mt 14:19.
and when he had broken it he began to eat: which was all agreeably to the custom and manner of the Jews, who first gave thanks, and then said "Amen", at giving of thanks; when he that gave thanks brake and ate first: for he that brake the bread might not break it until the "Amen" was finished by all that answered by it, at giving of thanks; and no one might eat anything until he that brake, first tasted and ate (y).
(x) Vid. Scheffer. de Militia Navali Veterum, l. 4. c. 1. p. 252, 253, 254. (y) T. Bab. Beracot, fol. 47. 1. Zohar in Num. fol. 100. 3.
Robert Jamieson, A. R. Fausset and David Brown
27:35 when he had thus spoken he took bread--assuming the lead.
and gave thanks to God in presence of them all--an impressive act in such circumstances, and fitted to plant a testimony for the God he served in the breasts of all.
when he had broken it, he began to eat--not understood by the Christians in the ship as a love-feast, or celebration of the Lord's Supper, as some think, but a meal to recruit exhausted nature, which Paul shows them by his own example how a Christian partakes of.
27:3627:36: Եւ քաջալերեցա՛ն ամենեքին, եւ նոքա՛ առին կերակուր։
36. Ամէնքը քաջալերուեցին. եւ իրենք էլ կերակուր կերան:
36 Ամէնքն ալ սիրտ առին ու իրենք ալ կերակուր կերան։
Եւ քաջալերեցան ամենեքին, եւ նոքա առին կերակուր:

27:36: Եւ քաջալերեցա՛ն ամենեքին, եւ նոքա՛ առին կերակուր։
36. Ամէնքը քաջալերուեցին. եւ իրենք էլ կերակուր կերան:
36 Ամէնքն ալ սիրտ առին ու իրենք ալ կերակուր կերան։
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27:3636: Тогда все ободрились и также приняли пищу.
27:36  εὔθυμοι δὲ γενόμενοι πάντες καὶ αὐτοὶ προσελάβοντο τροφῆς.
27:36. εὔθυμοι ( Goodly-passioned ) δὲ (moreover) γενόμενοι ( having-had-became ) πάντες ( all ) καὶ (and) αὐτοὶ (them) προσελάβοντο ( they-had-taken-toward ) τροφῆς. (of-a-nourishing)
27:36. animaequiores autem facti omnes et ipsi adsumpserunt cibumThen were they all of better cheer: and they also took some meat.
36. Then were they all of good cheer, and themselves also took food.
27:36. Then they all became more peaceful in soul. And they also took food.
Then were they all of good cheer, and they also took [some] meat:

36: Тогда все ободрились и также приняли пищу.
27:36  εὔθυμοι δὲ γενόμενοι πάντες καὶ αὐτοὶ προσελάβοντο τροφῆς.
27:36. animaequiores autem facti omnes et ipsi adsumpserunt cibum
Then were they all of better cheer: and they also took some meat.
27:36. Then they all became more peaceful in soul. And they also took food.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:36: they all: Psa 27:14; Co2 1:4-6
John Gill
27:36 Then were they all of good cheer,.... Encouraged by the apostle's words and example:
and they all took some meat; and made a comfortable meal, which they had not done for fourteen days past.
John Wesley
27:36 Then they were all encouraged - By his example, as well as words.
Robert Jamieson, A. R. Fausset and David Brown
27:36 Then were they all of good cheer, and they also took some meat--"took food"; the first full meal since the commencement of the gale. Such courage in desperate circumstances as Paul here showed is wonderfully infectious.
27:3727:37: Եւ էաք ամենայն հոգիք ՚ի նաւին՝ երկերի՛ւր իւթանասուն եւ վեց[2851]։ [2851] Ոմանք. Եւ եւթանասուն եւ։
37. Նաւի մէջ բոլորս երկու հարիւր եօթանասունվեց հոգի էինք:
37 Նաւին մէջ երկու հարիւր եօթանասունըվեց հոգի էինք։
Եւ էաք ամենայն հոգիք ի նաւին երկերիւր եւթանասուն եւ վեց:

27:37: Եւ էաք ամենայն հոգիք ՚ի նաւին՝ երկերի՛ւր իւթանասուն եւ վեց[2851]։
[2851] Ոմանք. Եւ եւթանասուն եւ։
37. Նաւի մէջ բոլորս երկու հարիւր եօթանասունվեց հոգի էինք:
37 Նաւին մէջ երկու հարիւր եօթանասունըվեց հոգի էինք։
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27:3737: Было же всех нас на корабле двести семьдесят шесть душ.
27:37  ἤμεθα δὲ αἱ πᾶσαι ψυχαὶ ἐν τῶ πλοίῳ διακόσιαι ἑβδομήκοντα ἕξ.
27:37. ἤμεθα ( We-were ) δὲ (moreover) αἱ (the-ones) πᾶσαι ( all ) ψυχαὶ (breathings) ἐν (in) τῷ (unto-the-one) πλοίῳ (unto-a-floatlet) ὡς (as) ἑβδομήκοντα (seventy) ἕξ. (six)
27:37. eramus vero universae animae in navi ducentae septuaginta sexAnd we were in all in the ship two hundred threescore and sixteen souls.
37. And we were in all in the ship two hundred threescore and sixteen souls.
27:37. Truly, we were two hundred and seventy-six souls on the ship.
And we were in all in the ship two hundred threescore and sixteen souls:

37: Было же всех нас на корабле двести семьдесят шесть душ.
27:37  ἤμεθα δὲ αἱ πᾶσαι ψυχαὶ ἐν τῶ πλοίῳ διακόσιαι ἑβδομήκοντα ἕξ.
27:37. eramus vero universae animae in navi ducentae septuaginta sex
And we were in all in the ship two hundred threescore and sixteen souls.
27:37. Truly, we were two hundred and seventy-six souls on the ship.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:37: two: Act 27:24
souls: Act 2:41, Act 7:14; Rom 13:1; Pe1 3:20
John Gill
27:37 And we were in all in the ship,.... Reckoning the master and owner of the ship, and the centurion and the soldiers, and the apostle and his company, with whatsoever passengers there might be:
two hundred and threescore and sixteen souls; the Alexandrian copy reads, "two hundred seventy and five"; and the Ethiopic version, "two hundred and six". This account of the number is given to show, that the historian, who was one of them, had an exact knowledge of all in the ship; and this being recorded before the account of the shipwreck, may serve to make the truth of the relation the more to be believed that none of them perished, since their number was so precisely known; and makes it the more marvellous, that such a number of men should be saved, and in a shipwreck; and shows, that there must be a wonderful interposition of divine power to bring them all safe to land.
27:3827:38: Իբրեւ յագեցան կերակրովն, թեթեւացուցին զնաւն՝ թափեալ զցորեանն ՚ի ծով[2852]։ [2852] Ոմանք. Եւ իբրեւ յագեցան կերակրովքն... թափել զցորեանն ՚ի ծովն։
38. Երբ կերակրով յագեցան, ցորենը ծովը թափելով՝ նաւը թեթեւացրին:
38 Երբ կշտացան կերակուրով, նաւը թեթեւցուցին՝ ցորենը ծովը թափելով։
Իբրեւ յագեցան կերակրովն, թեթեւացուցին զնաւն` թափեալ զցորեանն ի ծով:

27:38: Իբրեւ յագեցան կերակրովն, թեթեւացուցին զնաւն՝ թափեալ զցորեանն ՚ի ծով[2852]։
[2852] Ոմանք. Եւ իբրեւ յագեցան կերակրովքն... թափել զցորեանն ՚ի ծովն։
38. Երբ կերակրով յագեցան, ցորենը ծովը թափելով՝ նաւը թեթեւացրին:
38 Երբ կշտացան կերակուրով, նաւը թեթեւցուցին՝ ցորենը ծովը թափելով։
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27:3838: Насытившись же пищею, стали облегчать корабль, выкидывая пшеницу в море.
27:38  κορεσθέντες δὲ τροφῆς ἐκούφιζον τὸ πλοῖον ἐκβαλλόμενοι τὸν σῖτον εἰς τὴν θάλασσαν.
27:38. κορεσθέντες ( Having-been-en-satiated ) δὲ (moreover) τροφῆς (of-a-nourishing) ἐκούφιζον (they-were-easing-to) τὸ (to-the-one) πλοῖον (to-a-floatlet) ἐκβαλλόμενοι ( casting-out ) τὸν (to-the-one) σῖτον (to-a-grain) εἰς (into) τὴν (to-the-one) θάλασσαν. (to-a-sea)
27:38. et satiati cibo adleviabant navem iactantes triticum in mareAnd when they had eaten enough, they lightened the ship, casting the wheat into the sea.
38. And when they had eaten enough, they lightened the ship, throwing out the wheat into the sea.
27:38. And having been nourished with food, they lightened the ship, casting the wheat into the sea.
And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea:

38: Насытившись же пищею, стали облегчать корабль, выкидывая пшеницу в море.
27:38  κορεσθέντες δὲ τροφῆς ἐκούφιζον τὸ πλοῖον ἐκβαλλόμενοι τὸν σῖτον εἰς τὴν θάλασσαν.
27:38. et satiati cibo adleviabant navem iactantes triticum in mare
And when they had eaten enough, they lightened the ship, casting the wheat into the sea.
27:38. And having been nourished with food, they lightened the ship, casting the wheat into the sea.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: "Выкидывая пшеницу в море..." - вероятно, последние остатки груза злополучного корабля, чтобы облегченный от всего он мог ближе выкинуться к берегу, так как лодки для сообщения с берегом уже не было.
Adam Clarke: Commentary on the Bible - 1831
27:38: They lightened the ship - They hoped that, by casting out the lading, the ship would draw less water; in consequence of which, they could get nearer the shore.
Albert Barnes: Notes on the Bible - 1834
27:38: They lightened the ship - By casting the wheat into the sea. As they had no hope of saving the cargo, and had no further use for it, they hoped that by throwing the wheat overboard the ship would draw less water, and that thus they would be able to run the vessel on the shore.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:38: they lightened: Act 27:18, Act 27:19; Job 2:4; Jon 1:5; Mat 6:25, Mat 16:26; Heb 12:1
The wheat: The Romans imported corn from Egypt, by way of Alexandria, to which this ship belonged; for a curious account of which see Bryant's treatise on the Euroclydon.
John Gill
27:38 And when they had eaten enough,.... Were satisfied, having eaten a full meal:
they lightened the ship; of its burden, that it might the better carry them to the shore, and that by the following method:
and cast out the wheat into the sea; which seems to have been part of the ship's provision; or one part of their lading, which they brought from Egypt, and were carrying to Italy: they had cast out some of the goods of the ship before, and also the tackling of the ship, and now, last of all, the wheat; for what was eatable they reserved till last, not knowing to what extremity they might be reduced.
John Wesley
27:38 Casting out the wheat - So firmly did they now depend on what St. Paul had said.
Robert Jamieson, A. R. Fausset and David Brown
27:38 when they had eaten enough, &c.--With fresh strength after the meal, they make a third and last effort to lighten the ship, not only by pumping, as before, but by throwing the whole cargo of wheat into the sea (see on Acts 27:6).
27:3927:39: Եւ իբրեւ ա՛յգ եղեւ՝ զերկիրն ո՛չ ճանաչէին, բայց զգոգ մի նշմարէին՝ թէ ափն ծովուն իցէ. յոր խորհէին թէ հնար ինչ իցէ՝ զերծանել զնաւն[2853]։ [2853] Օրինակ մի ընդ Ոսկանայ. Թէ առ ափն ծովուն իցէ... եթէ հնար ինչ։ Բազումք. Զերծուցանել զնաւն։
39. Եւ երբ այգը բացուեց, երկիրը չէին ճանաչում, բայց նշմարում էին մի ծովախորշ, որ ծովափ կարող էր լինել. եւ խորհում էին, թէ հնար լինէր նաւը այնտեղ հասցնել եւ փրկել[47]:[47] Լաւագոյն յուն. բն. ունեն նաւը եզերք բերել:
39 Առտուն, ցամաքը չէին ճանչնար, միայն ծոց մը կը նշմարէին որ ծովեզերք ունէր ու կը խորհէին հնարք մը գտնել, որ կարելի ըլլայ նաւը անոր մէջ մխել։
Եւ իբրեւ այգ եղեւ, զերկիրն ոչ ճանաչէին, բայց զգոգ մի նշմարէին թէ ափն ծովուն իցէ. յոր խորհէին, թէ հնար ինչ իցէ, զերծուցանել զնաւն:

27:39: Եւ իբրեւ ա՛յգ եղեւ՝ զերկիրն ո՛չ ճանաչէին, բայց զգոգ մի նշմարէին՝ թէ ափն ծովուն իցէ. յոր խորհէին թէ հնար ինչ իցէ՝ զերծանել զնաւն[2853]։
[2853] Օրինակ մի ընդ Ոսկանայ. Թէ առ ափն ծովուն իցէ... եթէ հնար ինչ։ Բազումք. Զերծուցանել զնաւն։
39. Եւ երբ այգը բացուեց, երկիրը չէին ճանաչում, բայց նշմարում էին մի ծովախորշ, որ ծովափ կարող էր լինել. եւ խորհում էին, թէ հնար լինէր նաւը այնտեղ հասցնել եւ փրկել[47]:
[47] Լաւագոյն յուն. բն. ունեն նաւը եզերք բերել:
39 Առտուն, ցամաքը չէին ճանչնար, միայն ծոց մը կը նշմարէին որ ծովեզերք ունէր ու կը խորհէին հնարք մը գտնել, որ կարելի ըլլայ նաւը անոր մէջ մխել։
zohrab-1805▾ eastern-1994▾ western am▾
27:3939: Когда настал день, земли не узнавали, а усмотрели только некоторый залив, имеющий [отлогий] берег, к которому и решились, если можно, пристать с кораблем.
27:39  ὅτε δὲ ἡμέρα ἐγένετο, τὴν γῆν οὐκ ἐπεγίνωσκον, κόλπον δέ τινα κατενόουν ἔχοντα αἰγιαλὸν εἰς ὃν ἐβουλεύοντο εἰ δύναιντο ἐξῶσαι τὸ πλοῖον.
27:39. Ὅτε (Which-also) δὲ (moreover) ἡμέρα (a-day) ἐγένετο , ( it-had-became ,"τὴν (to-the-one) γῆν (to-a-soil) οὐκ (not) ἐπεγίνωσκον, (they-were-acquainting-upon,"κόλπον (to-a-bosom) δέ (moreover) τινα (to-a-one) κατενόουν (they-were-considering-down-unto) ἔχοντα (to-holding) αἰγιαλὸν (to-a-shore) εἰς (into) ὃν (to-which) ἐβουλεύοντο ( they-were-purposing-of ) εἰ (if) δύναιντο ( they-may-able ) ἐκσῶσαι (to-have-saved-out) τὸ (to-the-one) πλοῖον. (to-a-floatlet)
27:39. cum autem dies factus esset terram non agnoscebant sinum vero quendam considerabant habentem litus in quem cogitabant si possent eicere navemAnd when it was day, they knew not the land. But they discovered a certain creek that had a shore, into which they minded, if they could, to thrust in the ship.
39. And when it was day, they knew not the land: but they perceived a certain bay with a beach, and they took counsel whether they could drive the ship upon it.
27:39. And when day had arrived, they did not recognize the landscape. Yet truly, they caught sight of a certain narrow inlet having a shore, into which they thought it might be possible to force the ship.
And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship:

39: Когда настал день, земли не узнавали, а усмотрели только некоторый залив, имеющий [отлогий] берег, к которому и решились, если можно, пристать с кораблем.
27:39  ὅτε δὲ ἡμέρα ἐγένετο, τὴν γῆν οὐκ ἐπεγίνωσκον, κόλπον δέ τινα κατενόουν ἔχοντα αἰγιαλὸν εἰς ὃν ἐβουλεύοντο εἰ δύναιντο ἐξῶσαι τὸ πλοῖον.
27:39. cum autem dies factus esset terram non agnoscebant sinum vero quendam considerabant habentem litus in quem cogitabant si possent eicere navem
And when it was day, they knew not the land. But they discovered a certain creek that had a shore, into which they minded, if they could, to thrust in the ship.
27:39. And when day had arrived, they did not recognize the landscape. Yet truly, they caught sight of a certain narrow inlet having a shore, into which they thought it might be possible to force the ship.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: "Земли не узнавали..." Хотя это была небезызвестная морякам Мальта (см. далее XXVIII:1), однако, они не узнали острова, очевидно, потому, что бурею их выкинуло на неизвестную для них сторону его.
Adam Clarke: Commentary on the Bible - 1831
27:39: They knew not the land - And therefore knew neither the nature of the coast, nor where the proper port lay.
A - creek with a shore - Κολπον, Sinum, a bay, with a shore; a neck of land perhaps on either side, running out into the sea, and this little bay or gulf between them; though some think it was a tongue of land, running out into the sea, having the sea on both sides, at the point of which these two seas met, Act 27:41. There is such a place as this in the island of Malta, where, tradition says, Paul was shipwrecked; and which is called la Cale de St. Paul. See Calmet.
Albert Barnes: Notes on the Bible - 1834
27:39: They knew not the land - They had been driven with a tempest, without being able to make any observation, and it is probable that they were entire strangers to the coast and to the whole island,
A certain creek with a shore - Greek: a certain bosom κόλπος kolpos or bay. By its having a shore is probably meant that it had a level shore, or one that was convenient for landing. It was not a high bluff of rocks, but was accessible. Kuinoel thinks that the passage should be construed, "they found a certain shore, having a bay," etc.
Were minded - Were resolved.
Geneva 1599
27:39 (11) And when it was day, they knew not the land: but they discovered a certain (h) creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.
(11) Then are tempests most of all to be feared and looked for, when the port or haven is nearest.
(h) A creek is a sea within land, as the Adriatic Sea, and the Persian Sea.
John Gill
27:39 And when it was day they knew not the land,.... What place it was, or the name of it:
but they discovered a certain creek with a shore; a gulf or bay, with a shore near it; the Ethiopic version explains it,
an arm of the sea, where was a port, where they thought they could secure themselves, or get ashore:
into which they were minded, if it were possible, to thrust in the ship; whither they had a mind, and consulted to run the ship, if it could be done by any means, believing it was the most likely method of saving themselves, and that; for notwithstanding the assurance they had that no man's life should be lost, they made use of all proper means for their safety and security.
John Wesley
27:39 They did not know the land - Which they saw near them: having a level shore.
Robert Jamieson, A. R. Fausset and David Brown
27:39 when it was day they knew not the land--This has been thought surprising in sailors accustomed to that sea. But the scene of the wreck is remote from the great harbor, and possesses no marked features by which it could be recognized, even by a native if he came unexpectedly upon it [SMITH], not to speak of the rain pouring in torrents (Acts 28:2), which would throw a haze over the coast even after day broke. Immediately on landing they knew where they were (Acts 28:1).
discovered a creek with a shore--Every creek of course, must have a shore; but the meaning is, a practicable shore, in a nautical sense, that is, one with a smooth beach, in contradistinction to a rocky coast (as Acts 27:41 shows).
into which they were minded, if . . . possible, to thrust the ship--This was their one chance of safety.
27:4027:40: Եւ զխարիսխն հաստատեալ ընկեցի՛ն ՚ի ծովն, թուլացուցին զխառնելիս թեւոցն, եւ ՚ի բա՛ց առին զառագաստն. եւ ետուն հողմոյն յա՛փն կոյս ծովուն[2854]։ [2854] ՚Ի լուս՛՛. Եւ զխարիսխն հատեալ, ըն՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոմանք. Եւ զխարիսխսն հա՛՛... թողացուցին զխառնելիս թեւացն։
40. Ուստի խարիսխները յատակից կտրելով՝ ծովի մէջ բաց թողեցին, ղեկերի կապերը թուլացրին, առագաստը բացեցին ու քամուն տուեցին՝ դէպի ծովի ափի կողմը:
40 Խարիսխները կտրելով՝ ծովը ձգեցին ու ղեկերուն կապերը թուլցուցին եւ առագաստը հովին բանալով՝ դէպի այն ծովեզերքը գացին
Եւ զխարիսխն հատեալ` ընկեցին ի ծովն, թողացուցին զխառնելիս թեւոցն, եւ [110]ի բաց առին`` զառագաստն. եւ ետուն հողմոյն յափն կոյս ծովուն:

27:40: Եւ զխարիսխն հաստատեալ ընկեցի՛ն ՚ի ծովն, թուլացուցին զխառնելիս թեւոցն, եւ ՚ի բա՛ց առին զառագաստն. եւ ետուն հողմոյն յա՛փն կոյս ծովուն[2854]։
[2854] ՚Ի լուս՛՛. Եւ զխարիսխն հատեալ, ըն՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոմանք. Եւ զխարիսխսն հա՛՛... թողացուցին զխառնելիս թեւացն։
40. Ուստի խարիսխները յատակից կտրելով՝ ծովի մէջ բաց թողեցին, ղեկերի կապերը թուլացրին, առագաստը բացեցին ու քամուն տուեցին՝ դէպի ծովի ափի կողմը:
40 Խարիսխները կտրելով՝ ծովը ձգեցին ու ղեկերուն կապերը թուլցուցին եւ առագաստը հովին բանալով՝ դէպի այն ծովեզերքը գացին
zohrab-1805▾ eastern-1994▾ western am▾
27:4040: И, подняв якоря, пошли по морю и, развязав рули и подняв малый парус по ветру, держали к берегу.
27:40  καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων, καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
27:40. καὶ (And) τὰς (to-the-ones) ἀγκύρας (to-anchors) περιελόντες ( having-had-sectioned-about ) εἴων (they-were-letting-unto) εἰς (into) τὴν (to-the-one) θάλασσαν, (to-a-sea,"ἅμα (along) ἀνέντες ( having-had-sent-up ) τὰς (to-the-ones) ζευκτηρίας ( to-yoker-belonged ) τῶν (of-the-ones) πηδαλίων, (of-oarlets,"καὶ (and) ἐπάραντες ( having-lifted-upon ) τὸν (to-the-one) ἀρτέμωνα (to-an-adjusting) τῇ (unto-the-one) πνεούσῃ (unto-currenting-unto) κατεῖχον (they-were-holding-down) εἰς (into) τὸν (to-the-one) αἰγιαλόν. (to-a-shore)
27:40. et cum anchoras abstulissent committebant se mari simul laxantes iuncturas gubernaculorum et levato artemone secundum flatum aurae tendebant ad litusAnd when they had taken up the anchors, they committed themselves to the sea, loosing withal the rudder bands. And hoisting up the mainsail to the wind, they made towards shore.
40. And casting off the anchors, they left them in the sea, at the same time loosing the bands of the rudders; and hoisting up the foresail to the wind, they made for the beach.
27:40. And when they had taken up the anchors, they committed themselves to the sea, at the same time loosing the restraints of the rudders. And so, raising the mainsail to the gusting wind, they pressed on toward the shore.
And when they had taken up the anchors, they committed [themselves] unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore:

40: И, подняв якоря, пошли по морю и, развязав рули и подняв малый парус по ветру, держали к берегу.
27:40  καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων, καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
27:40. et cum anchoras abstulissent committebant se mari simul laxantes iuncturas gubernaculorum et levato artemone secundum flatum aurae tendebant ad litus
And when they had taken up the anchors, they committed themselves to the sea, loosing withal the rudder bands. And hoisting up the mainsail to the wind, they made towards shore.
27:40. And when they had taken up the anchors, they committed themselves to the sea, at the same time loosing the restraints of the rudders. And so, raising the mainsail to the gusting wind, they pressed on toward the shore.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40-41: Простое и наглядное изображение попытки подойти к берегу.

"Развязали рули...", которые обыкновенно связывались для защиты от напора волн, когда корабль просто отдавался на волю ветров, или когда становился на якоря.

"Подняв малый парус...", чтобы не очень быстро плыть на берег, что - при незнании корабельщиками места - могло быть небезопасно. Но - надлежало исполниться и откровению Божию (26: ст. ): корабль все-таки наткнулся на мель и волны тотчас начали окончательно разбивать его.
Adam Clarke: Commentary on the Bible - 1831
27:40: Taken up the anchors - Weighed all the anchors that they had cast out of the stern. Some think the meaning of the word is, they slipped their cables; and so left the anchors in the sea.
Loosed the rudder bands - Or, the bands of the rudders; for large vessels in ancient times had two or more rudders, one at the side, and another at the stern, and sometimes one at the prow. The bands, ζευκτηριας, were some kind of fastenings, by which the rudders were hoisted some way out of the water; for, as they could be of no use in the storm, and, should there come fair weather, the vessel could not do without them, this was a prudent way of securing them from being broken to pieces by the agitation of the waves. These bands being loosed, the rudders would fall down into their proper places, and serve to steer the vessel into the creek which they now had in view.
Hoisted up the mainsail - Αρτεμονα is not the mainsail, (which would have been quite improper on such an occasion), but the jib, or triangular sail which is suspended from the foremast to the bowspirit; with this they might hope both to steer and carry in the ship.
Albert Barnes: Notes on the Bible - 1834
27:40: Had taken up the anchors - The four anchors with which they had moored the ship, Act 27:29. See the margin. The expression may mean that they slipped or cut their cables, and that thus they left the anchors in the sea. This is the most probable interpretation.
And loosed the rudder bands - The rudder, in navigation, is that by which a ship is steered. It is that part of the helm which consists of a piece of timber, broad at the bottom, which enters the water, and is attached by hinges to the stern-post on which it turns (Webster). But what was the precise form of the rudder among the ancients is not certainly known. Sometimes a vessel might be steered by oars. Most ships appear to have had a rudder at the prow as well as at the stern. In some instances, also, they had them on the sides. The word used here in the Greek is in the plural τῶν πηδαλίον tō n pē dalion, and it is evident that they had in this ship more than one rudder. The bands mentioned here were probably the cords or fastenings by which the rudder could be made secure to the sides of the ship, or could be raised up out of the water in a violent storm, to pRev_ent its being carried away. And as, in the tempest, the rudders had become useless Act 27:15, Act 27:17, they were probably either raised out of the water, or made fast. Now that the storm was past, and they could be used again, they were loosed, and they endeavored to direct the vessel into port.
The mainsail - ἀρτέμωνα artemō na. There have been various explanations of this word. Luther translates it as "the mast." Erasmus: "the yards." Grotius, who supposes that the mainmast had been cast away Act 27:17, thinks that this must mean "the foremast" or "the bowsprit." The word usually means the "mainsail." The Syriac and Arabic understand it of a "small sail," that was hoisted for a temporary purpose. Mr. Smith, in his work on this voyage of Paul, supposes that it was "the foresail." Others translate it "a jib." "The mainsail (foresail) being hoisted showed good judgment, though the distance was so small, as it would not only enable them to steer more correctly than without it, but would press the ship farther on upon the land, and thus enable them the more easily to get to the shore" (Penrose).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:40: taken up: etc. or, cut the anchors, they left them in the sea, etc. Act 27:29, Act 27:30
the rudder bands: Or, "the bands of the rudders;" for large vessels in ancient times had two or more rudders, which were fastened to the ship by means of bands, or chains, by which they were hoisted out of the water when incapable of being used. These bands being loosed, the rudders would fall into their proper places, and serve to steer the vessel into the creek, which they had in view, and hoisted. Isa 33:23
John Gill
27:40 And when they had taken up the anchors,.... The four anchors they cast out of the stern, Acts 27:29 or "when they had cut the anchors", as the Syriac and Arabic versions render it; that is, had cut the cables to which the anchors were fastened:
they committed themselves unto the sea; or left them, the anchors, in the sea; or committed the ship to the sea, and themselves in it, endeavouring to steer its course to the place they had in view:
and loosed the rudder bands; by which the rudder was fastened to the ship.---The rudder, in navigation, is a piece of timber turning on hinges in the stern of a ship, and which opposing sometimes one side to the water, and sometimes another, turns or directs the vessel this way or that. The rudder of a ship is a piece of timber hung on the stern posts, by four or five iron hooks, called "pintles", serving as it were for the bridle of a ship, to turn her about at the pleasure of the steersman.---The rudder being perpendicular, and without side the ship, another piece of timber is fitted into it at right angles, which comes into the ship, by which the rudder is managed and directed: this latter is properly called the "helm" or "tiller", and sometimes, though improperly, the rudder itself.---A narrow rudder is best for a ship's sailing, provided she can feel it; that is, be guided and turned by it, for a broad rudder will hold much water when the helm is put over to any side; yet if a ship has a fat quarter, so that the water cannot come quick and strong to her rudder, she will require a broad rudder.---The aftmost part of the rudder is called the "rake" of the rudder. This is the account of a rudder with the moderns (z): with the ancients, the parts of the rudder were these, the "clavus" or "helm", by which the rudder was governed; the pole of it; the wings or the two breadths of it, which were as wings, and the handle: some ships had but one rudder, most had two, and some three, and some four; those that had but one, seemed to have it in the middle of the stern; and those that had two had them on the sides, not far from the middle; and there were some ships which had them not only in the stern, but also in the prow or head of the ship (a): that the ancients had sometimes more rudders than one in a ship, has been abundantly proved by Bochartus and Scheherus; take only an instance or two. The Carthaginians, as (b) Aelianus reports, decreed two governors to every ship saying it was absurd that it should have , "two rudders", and that he who was most useful to the sailors, and had the government of the ship, should be alone, and without successor and companion; and so Apuleius (c) says, the ship in which we were carried was shook by various storms and tempests, "utroque regimine amisso", and having lost both its rudders, sunk at the precipice. Some of the Indian ships have three rudders; that of Philopator's had four rudders: how many this ship had, in which the apostle was, cannot be said: but this is certain, that it had more than one; for the words are, "and loosed the bands of the rudders"; and since it is a clear case, that the ships of the ancients had more rudders than one to each, there is no need to suppose a figure in the text, and that the plural number is used for the singular, as Beza thinks: and "the bands" of them were those by which they were fastened; and they were "loosed", as Schefferus conjectures, because when the anchors were cast out, they fastened the rudders higher, that they might not be broken by the dashing of the waves, especially as they were in a storm; but now having taken up the anchors, they loosed these bands: and certain it is, that not only oars but rudders were fastened with cords or ropes to the ship (d): according to the notion of modern navigation, the rudder band might be thought to be the rope which is turned round the tiller, and made fast to the ship's side, and as the tiller is moved, "surges" round the end of the tiller; and very likely might be made fast, when the ship was at anchor, on one side, to keep the ship from breaking her sheer; but now being loosed, and the helm "a midship", and the mainsail hoisted, the ship ran to the shore before the wind.
And hoised up the main sail to the wind: which they had before struck or let down, Acts 27:17. The main sail is that which is upon the main mast. The Ethiopic version renders it, "the great sail". The great sail was that which is called "acatius", which is another word than is here used: so Isidore (e) says "acatius" is the greatest sail, and is placed in the middle of the ship; "epidromos" is the next in size, and is placed at the stern; and "dolon" is the least sail, and is fixed at the head: and both the Syriac and Arabic versions here render it, "the little sail"; and which sailors put up when they are afraid to use large sails, which would carry too much wind; but the word here used is "artemo", which the above writer says is commended rather for the sake of directing the ship, than for swiftness. And this seems to be the use that was now made of it, namely, to guide the ship into the creek or bay.
And made toward the shore; which was in the creek, or to the haven in it.
(z) Chambers's Cyclopaedia in the word "rudder". (a) Scheffer. de Militia Navali Vetorum, l. 2. c. 5. p. 145, 146. (b) Var Hist. l. 9. c. 40. (c) Metamorphos. l. 2. p. 24. (d) Vegetus apud Scheffer. de Militia Navali Veterum, l. 2. c. 5. p. 139. (e) Originum, l. 19. c. 3. p. 163.
John Wesley
27:40 Loosing the rudder bands - Their ships had frequently two rudders, one on each side. were fastened while they let the ship drive; but were now loosened, when they had need of them to steer her into the creek.
Robert Jamieson, A. R. Fausset and David Brown
27:40 taken up the anchors, they committed themselves to the sea--The Margin is here evidently right, "cut the anchors (away), they left them in the sea."
loosed the rudder bands--Ancient ships were steered by two large paddles, one on each quarter. When anchored by the stern in a gale, it would be necessary to lift them out of the water and secure them by lashings or rudder bands, and to loose these when the ship was again got under way [SMITH].
hoised up the mainsail--her, "the foresail," the best possible sail that be set in the circumstances. How necessary must the crew have been to execute all these movements, and how obvious the foresight which made their stay indispensable to the safety of all on board (see on Acts 27:31)!
27:4127:41: Անկեալ ՚ի տեղի մի երկծո՛վ՝ թիւրեցին զնաւն. եւ առաջին կողմն նաւին խրեալ անշա՛րժ մնայր, եւ յետին կողմն քակէ՛ր ՚ի բռնութենէն[2855]։ [2855] Օրինակ մի. Եւ յետ կողմն քա՛՛։
41. Ընկնելով երկու ծովերի միջեւ գտնուող մի ծանծաղուտ՝ նաւը ծռեցին. եւ նաւի առաջակողմը յատակին խրուելով, անշարժ մնաց, իսկ յետեւի կողմը ալիքների սաստկութիւնից ջարդուփշուր էր լինում:
41 Եւ այնպիսի տեղ մը ինկան, որուն երկու կողմը ծով էր։ Նաւը նստեցուցին։ Նաւին առջեւի կողմը խրեցաւ եւ անշարժ մնաց։ Ետեւի կողմը ալիքներուն սաստկութենէն կը քակուէր։
Անկեալ ի տեղի մի երկծով` թիւրեցին զնաւն. եւ առաջին կողմն նաւին խրեալ անշարժ մնայր, եւ յետին կողմն քակէր [111]ի բռնութենէն:

27:41: Անկեալ ՚ի տեղի մի երկծո՛վ՝ թիւրեցին զնաւն. եւ առաջին կողմն նաւին խրեալ անշա՛րժ մնայր, եւ յետին կողմն քակէ՛ր ՚ի բռնութենէն[2855]։
[2855] Օրինակ մի. Եւ յետ կողմն քա՛՛։
41. Ընկնելով երկու ծովերի միջեւ գտնուող մի ծանծաղուտ՝ նաւը ծռեցին. եւ նաւի առաջակողմը յատակին խրուելով, անշարժ մնաց, իսկ յետեւի կողմը ալիքների սաստկութիւնից ջարդուփշուր էր լինում:
41 Եւ այնպիսի տեղ մը ինկան, որուն երկու կողմը ծով էր։ Նաւը նստեցուցին։ Նաւին առջեւի կողմը խրեցաւ եւ անշարժ մնաց։ Ետեւի կողմը ալիքներուն սաստկութենէն կը քակուէր։
zohrab-1805▾ eastern-1994▾ western am▾
27:4141: Попали на косу, и корабль сел на мель. Нос увяз и остался недвижим, а корма разбивалась силою волн.
27:41  περιπεσόντες δὲ εἰς τόπον διθάλασσον ἐπέκειλαν τὴν ναῦν, καὶ ἡ μὲν πρῶρα ἐρείσασα ἔμεινεν ἀσάλευτος, ἡ δὲ πρύμνα ἐλύετο ὑπὸ τῆς βίας [τῶν κυμάτων].
27:41. περιπεσόντες ( Having-had-fallen-about ) δὲ (moreover) εἰς (into) τόπον (to-an-occasion) διθάλασσον (to-double-seaed) ἐπέκειλαν (they-bade-upon) τὴν (to-the-one) ναῦν, (to-a-boat,"καὶ (and) ἡ (the-one) μὲν (indeed) πρῷρα (a-foreward) ἐρείσασα (having-propped) ἔμεινεν (it-stayed) ἀσάλευτος, (un-undulateable-of,"ἡ (the-one) δὲ (moreover) πρύμνα (a-hinder) ἐλύετο (it-was-being-loosed) ὑπὸ (under) τῆς (of-the-one) βίας. (of-substained)
27:41. et cum incidissemus in locum bithalassum inpegerunt navem et prora quidem fixa manebat inmobilis puppis vero solvebatur a vi marisAnd when we were fallen into a place where two seas met, they run the ship aground. And the forepart indeed, sticking fast, remained unmoveable: but the hinder part was broken with the violence of the sea.
41. But lighting upon a place where two seas met, they ran the vessel aground; and the foreship struck and remained unmoveable, but the stern began to break up by the violence .
27:41. And when we happened upon a place open to two seas, they ran the ship aground. And indeed, the bow, being immobilized, remained fixed, but truly the stern was broken by the violence of the sea.
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:

41: Попали на косу, и корабль сел на мель. Нос увяз и остался недвижим, а корма разбивалась силою волн.
27:41  περιπεσόντες δὲ εἰς τόπον διθάλασσον ἐπέκειλαν τὴν ναῦν, καὶ ἡ μὲν πρῶρα ἐρείσασα ἔμεινεν ἀσάλευτος, ἡ δὲ πρύμνα ἐλύετο ὑπὸ τῆς βίας [τῶν κυμάτων].
27:41. et cum incidissemus in locum bithalassum inpegerunt navem et prora quidem fixa manebat inmobilis puppis vero solvebatur a vi maris
And when we were fallen into a place where two seas met, they run the ship aground. And the forepart indeed, sticking fast, remained unmoveable: but the hinder part was broken with the violence of the sea.
27:41. And when we happened upon a place open to two seas, they ran the ship aground. And indeed, the bow, being immobilized, remained fixed, but truly the stern was broken by the violence of the sea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:41: Where two seas meet - The tide running down from each side of the tongue of land, mentioned Act 27:39, and meeting at the point.
Ran the ship aground - In striving to cross at this point of land, they had not taken a sufficiency of sea-room, and therefore ran aground.
The forepart stuck fast - Got into the sands; and perhaps the shore here was very bold or steep, so that the stem of the vessel might be immersed in the quicksands, which would soon close round it, while the stern, violently agitated with the surge, would soon be broken to pieces. It is extremely difficult to find the true meaning of several of the nautical terms used in this chapter. I have given that which appeared to me to be the most likely; but cannot absolutely say that I have everywhere hit the true meaning.
Albert Barnes: Notes on the Bible - 1834
27:41: And falling - Being carried by the wind and waves.
Into a place where two seas met - Greek: into a place of a double sea - διθάλασσον dithalasson. That is, a place which was washed on both sides by the sea. It refers properly to an isthmus, tongue of land, or a sand-bar stretching out from the mainland, and which was washed on both sides by the waves. It is evident that this was not properly an isthmus that was above the waves, but was probably a long sand-bank that stretched far out into the sea, and which they did not perceive. In endeavoring to make the harbor, they ran into this bar (sand-bank).
They ran the ship aground - Not designedly, but in endeavoring to reach the harbor, Act 27:39. The hinder part was broken - The stern was broken or staved in. By this means the company was furnished with boards, etc., on which they were safely conveyed to shore, Act 27:44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:41: they ran: Act 27:17, Act 27:26-29; Co2 11:25
broken: Kg1 22:48; Ch2 20:37; Eze 27:26, Eze 27:34; Co2 11:25, Co2 11:26
Geneva 1599
27:41 And falling into a place where (i) 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.
(i) So is an isthmus called, because the Sea touches it on both sides.
John Gill
27:41 And falling into a place where two seas met,.... An "isthmus", on each side of which the sea ran; and which the inhabitants of Malta, as Beza says, show to this day, and call it, "la Cala de San Paulo", or the Descent of Saint Paul. The meeting of these two seas might occasion a great rippling in the sea like to a large eddy, or counter tide; and here might be a sand on which
they ran the ship aground; for this place where the two seas met, as the same annotator observes, could not be the shore itself; for otherwise, to what purpose should they cast themselves into the sea, as they afterwards did, if the head of the ship struck upon the shore, and stuck fast there? but must rather mean a shelf of sand, opposite, or near the entrance into the bay, and where the shipwreck was.
And the fore part stuck fast, and remained unmovable; so that there was no getting her off:
but the hinder part was broken by the violence of the waves; that is, the stern; by which means there were boards and broken pieces for the company to get ashore upon.
John Wesley
27:41 A place where two seas met - Probably by reason of a sand bank running parallel with the shore.
Robert Jamieson, A. R. Fausset and David Brown
27:41 falling into a place where two seas met--SMITH thinks this refers to the channel, not more than one hundred yards broad, which separates the small island of Salmone from Malta, forming a communication between the sea inside the bay and that outside.
the fore part stuck fast, and remained immovable--"The rocks of Malta disintegrate into extremely minute particles of sand and clay, which, when acted upon by the currents or surface agitation, form a deposit of tenacious clay; but, in still waters, where these causes do not act, mud is formed; but it is only in creeks, where there are no currents, and at such a depth as to be undisturbed by the waves, that the mud occurs. A ship, therefore, impelled by the force of a gale, into a creek, with such a bottom, would strike a bottom of mud, graduating into tenacious clay, into which the fore part would fix itself, and be held fast, while the stern was exposed to the force of the waves" [SMITH].
hinder part was broken--The continued action denoted by the tense here is to be noted--"was fast breaking," going to pieces.
27:4227:42: Եւ զօրականացն խորհուրդ արարեալ՝ զի զկապեալսն սպանցեն, եւ զի մի՛ ոք լուղիցի եւ փախիցէ[2856]։ [2856] Ոմանք. Եւ մի ոք լուղիցի։ Յօրինակին պակասէր. Մի՛ ոք լուղիցի։
42. Այն ժամանակ զինուորները խորհուրդ արեցին, որ կալանաւորներին սպանեն, որպէսզի ոչ ոք չլողայ ու փախչի:
42 Զինուորներն ալ խորհուրդ ըրին որ կապուածները սպաննեն, որ չըլլայ թէ մէկը լողայ ու փախչի։
Եւ զօրականացն խորհուրդ արարեալ զի զկապեալսն սպանցեն, եւ զի մի՛ ոք լուղիցի եւ փախիցէ:

27:42: Եւ զօրականացն խորհուրդ արարեալ՝ զի զկապեալսն սպանցեն, եւ զի մի՛ ոք լուղիցի եւ փախիցէ[2856]։
[2856] Ոմանք. Եւ մի ոք լուղիցի։ Յօրինակին պակասէր. Մի՛ ոք լուղիցի։
42. Այն ժամանակ զինուորները խորհուրդ արեցին, որ կալանաւորներին սպանեն, որպէսզի ոչ ոք չլողայ ու փախչի:
42 Զինուորներն ալ խորհուրդ ըրին որ կապուածները սպաննեն, որ չըլլայ թէ մէկը լողայ ու փախչի։
zohrab-1805▾ eastern-1994▾ western am▾
27:4242: Воины согласились было умертвить узников, чтобы кто-- нибудь, выплыв, не убежал.
27:42  τῶν δὲ στρατιωτῶν βουλὴ ἐγένετο ἵνα τοὺς δεσμώτας ἀποκτείνωσιν, μή τις ἐκκολυμβήσας διαφύγῃ·
27:42. Τῶν (Of-the-ones) δὲ (moreover) στρατιωτῶν (of-amass-belongers) βουλὴ (a-purposing) ἐγένετο ( it-had-became ) ἵνα (so) τοὺς (to-the-ones) δεσμώτας (to-en-tiees) ἀποκτείνωσιν, (they-might-have-killed-off,"μή (lest) τις (a-one) ἐκκολυμβήσας (having-out-swam-unto) διαφύγῃ: (it-might-have-had-fled-through)
27:42. militum autem consilium fuit ut custodias occiderent ne quis cum enatasset effugeretAnd the soldiers' counsel was that they should kill the prisoners, lest any of them, swimming out should escape.
42. And the soldiers’ counsel was to kill the prisoners, lest any should swim out, and escape.
27:42. Then the soldiers were in agreement that they should kill the prisoners, lest anyone, after escaping by swimming, might flee.
And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape:

42: Воины согласились было умертвить узников, чтобы кто-- нибудь, выплыв, не убежал.
27:42  τῶν δὲ στρατιωτῶν βουλὴ ἐγένετο ἵνα τοὺς δεσμώτας ἀποκτείνωσιν, μή τις ἐκκολυμβήσας διαφύγῃ·
27:42. militum autem consilium fuit ut custodias occiderent ne quis cum enatasset effugeret
And the soldiers' counsel was that they should kill the prisoners, lest any of them, swimming out should escape.
27:42. Then the soldiers were in agreement that they should kill the prisoners, lest anyone, after escaping by swimming, might flee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-44: Был момент новой опасности для узников и Павла, когда воины усомнились в возможности сберечь вверенных их охране на неизвестной земле, и согласились было лучше умертвить их, нежели отвечать за них пред строгим законом (ср. XII:19). К счастью, благоразумный совет и распорядительность сотника, желавшего спасти особенно Павла (по чувству и своего личного уважения к нему и по поручению прокуратора), не допустил погибнуть тем, кого не дано было погубить морю - при всей его ярости. Чтобы предупредить возможность бегства узников, прежде всего сотник велит умеющим хорошо плавать стражам первыми броситься вводу и выплыть на берег. Таким образом на берегу собиралась достаточная стража для предупреждения побега спасающихся узников, после чего все спаслись на землю, пользуясь, при неумении плавать, разбитыми остатками и вещами корабля. Так исполнилось со всею точностью слово Божие через Ангела Павлу (ст. 22, 24).
Adam Clarke: Commentary on the Bible - 1831
27:42: The soldiers' counsel was to kill the prisoners - What blood-thirsty, cowardly villains must these have been! Though, through the providence of God, those poor men had escaped a watery grave, and had borne all the anxiety and distresses of this disastrous voyage, as well as the others, now that there is a likelihood of all getting safe to land that could swim, lest these should swim to shore, and so escape, those men, whose trade was in human blood, desired to have them massacred! We have not many traits in the histories of the most barbarous nations that can be a proper counterpart to this quintessence of humano-diabolic cruelty.
Albert Barnes: Notes on the Bible - 1834
27:42: And the soldiers' counsel ... - Why they gave this advice is not known. It was probably, however, because the Roman military discipline was very strict, and if they escaped it would be charged on them that it had been done by the negligence and unfaithfulness of the soldiers. They therefore proposed to kill them, though contrary to all humanity, justice, and laws; presuming, probably, that it would be supposed that they had perished in the wreck. This is a remarkable proof that people can be cruel even when experiencing the tender mercy of God, and that the most affecting scenes of divine goodness will not mitigate the natural ferocity and cruelty of those who delight in blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:42: Psa 74:20; Pro 12:10; Ecc 9:3; Mar 15:15-20; Luk 23:40, Luk 23:41
Geneva 1599
27:42 (12) And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape.
(12) There is nowhere more unfaithfulness and unthankfulness in unbelievers.
John Gill
27:42 And the soldiers' counsel was to kill the prisoners,.... Paul, and the rest: this they had not only an inclination to, but they declared it, and gave it as their opinion, and what they thought advisable to be done directly:
lest any of them should swim out and escape; and they should be accountable for them: but this was dreadful wickedness in them to seek to take away the lives of others, when they themselves were in so much danger; and monstrous ingratitude to the Apostle Paul, who had been so much concerned for their lives, and careful of them, and had been the means of saving them, and for whose sake they were saved: the devil must have had a great hand in this.
John Wesley
27:42 The counsel - Cruel, unjust, ungrateful.
Robert Jamieson, A. R. Fausset and David Brown
27:42 the soldiers' counsel was to hill the prisoners, lest any . . . should escape--Roman cruelty, which made the keepers answerable for their prisoners with their own lives, is here reflected in this cruel proposal.
27:4327:43: Եւ հարիւրապետն քանզի կամեցաւ ապրեցուցանել զՊաւղոս, արգե՛լ զնոսա ՚ի խորհրդոյն. հրամայեաց զի որ կարօղն իցէ լուղել՝ անկանիցին նախ եւ ՚ի ցամա՛քն ելանիցեն[2857]. [2857] Ոմանք. ՚Ի խորհրդոցն... զի որ կարողն իցեն ղուղել... եւ ՚ի ցամաք ելա՛՛։
43. Սակայն հարիւրապետը նրանց խորհրդին արգելք եղաւ, որովհետեւ ուզում էր Պօղոսին ազատել. ուստի հրամայեց, որ, ովքեր կարող են լողալ, նախ նրանք ջուրը նետուեն,
43 Բայց հարիւրապետը, որ Պօղոսը ազատել կ’ուզէր, արգիլեց անոնց այն խորհուրդը եւ հրաման տուաւ որ լողալ գիտցողները առաջ նետուին ու ցամաք ելլեն.
Եւ հարիւրապետն քանզի կամեցաւ ապրեցուցանել զՊաւղոս` արգել զնոսա ի խորհրդոյն. հրամայեաց զի որ կարողն իցեն լուղել` անկանիցին նախ եւ ի ցամաքն ելանիցեն:

27:43: Եւ հարիւրապետն քանզի կամեցաւ ապրեցուցանել զՊաւղոս, արգե՛լ զնոսա ՚ի խորհրդոյն. հրամայեաց զի որ կարօղն իցէ լուղել՝ անկանիցին նախ եւ ՚ի ցամա՛քն ելանիցեն[2857].
[2857] Ոմանք. ՚Ի խորհրդոցն... զի որ կարողն իցեն ղուղել... եւ ՚ի ցամաք ելա՛՛։
43. Սակայն հարիւրապետը նրանց խորհրդին արգելք եղաւ, որովհետեւ ուզում էր Պօղոսին ազատել. ուստի հրամայեց, որ, ովքեր կարող են լողալ, նախ նրանք ջուրը նետուեն,
43 Բայց հարիւրապետը, որ Պօղոսը ազատել կ’ուզէր, արգիլեց անոնց այն խորհուրդը եւ հրաման տուաւ որ լողալ գիտցողները առաջ նետուին ու ցամաք ելլեն.
zohrab-1805▾ eastern-1994▾ western am▾
27:4343: Но сотник, желая спасти Павла, удержал их от сего намерения, и велел умеющим плавать первым броситься и выйти на землю,
27:43  ὁ δὲ ἑκατοντάρχης βουλόμενος διασῶσαι τὸν παῦλον ἐκώλυσεν αὐτοὺς τοῦ βουλήματος, ἐκέλευσέν τε τοὺς δυναμένους κολυμβᾶν ἀπορίψαντας πρώτους ἐπὶ τὴν γῆν ἐξιέναι,
27:43. ὁ (the-one) δὲ (moreover) ἑκατοντάρχης (a-firster-of-hundred) βουλόμενος ( purposing ) διασῶσαι (to-have-saved-through) τὸν (to-the-one) Παῦλον (to-a-Paulos) ἐκώλυσεν (it-prevented) αὐτοὺς (to-them) τοῦ (of-the-one) βουλήματος, (of-a-purposing-to,"ἐκέλευσέν (it-bade-of) τε (also) τοὺς (to-the-ones) δυναμένους ( to-abling ) κολυμβᾷν (to-swim-unto) ἀπορίψαντας ( to-having-flung-off ) πρώτους ( to-most-before ) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil) ἐξιέναι, (to-go-out,"
27:43. centurio autem volens servare Paulum prohibuit fieri iussitque eos qui possent natare mittere se primos et evadere et ad terram exireBut the centurion, willing to save Paul, forbade it to be done. And he commanded that they who could swim should cast themselves first into the sea and save themselves and get to land.
43. But the centurion, desiring to save Paul, stayed them from their purpose; and commanded that they which could swim should cast themselves overboard, and get first to the land:
27:43. But the centurion, wanting to save Paul, prohibited it from being done. And he ordered those who were able to swim to jump in first, and to escape, and to get to the land.
But the centurion, willing to save Paul, kept them from [their] purpose; and commanded that they which could swim should cast [themselves] first [into the sea], and get to land:

43: Но сотник, желая спасти Павла, удержал их от сего намерения, и велел умеющим плавать первым броситься и выйти на землю,
27:43  ὁ δὲ ἑκατοντάρχης βουλόμενος διασῶσαι τὸν παῦλον ἐκώλυσεν αὐτοὺς τοῦ βουλήματος, ἐκέλευσέν τε τοὺς δυναμένους κολυμβᾶν ἀπορίψαντας πρώτους ἐπὶ τὴν γῆν ἐξιέναι,
27:43. centurio autem volens servare Paulum prohibuit fieri iussitque eos qui possent natare mittere se primos et evadere et ad terram exire
But the centurion, willing to save Paul, forbade it to be done. And he commanded that they who could swim should cast themselves first into the sea and save themselves and get to land.
27:43. But the centurion, wanting to save Paul, prohibited it from being done. And he ordered those who were able to swim to jump in first, and to escape, and to get to the land.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:43: Willing to save Paul, etc. - Had one fallen, for the reasons those cruel and dastardly soldiers gave, so must all the rest. The centurion saw that Paul was not only an innocent, but an extraordinary and divine man; and therefore, for his sake, he prevented the massacre; and, unloosing every man's bonds, he commanded those that could to swim ashore and escape. It is likely that all the soldiers escaped in this way, for it was one part of the Roman military discipline to teach the soldiers to swim.
Albert Barnes: Notes on the Bible - 1834
27:43: But the centurion, willing to save Paul - He had at first been disposed to treat Paul with kindness, Act 27:3. And his conduct on board the ship; the wisdom of his advice Act 27:10; the prudence of his conduct in the agitation and danger of the tempest; and not improbably the belief that he was under the divine protection and blessing, disposed him to spare his life.
Kept them from their purpose - Thus, for the sake of this one righteous man, the lives of all were spared. The instance here shows:
(1) That it is possible for a pious man, like Paul, so to conduct in the various trying scenes of life - the agitations, difficulties, and temptations of this world - as to conciliate the favor of the people of this world; and.(2) That important benefits often result to sinners from the righteous. Paul's being on board was the means of saving the lives of many prisoners; and God often confers important blessings on the wicked for the sake of the pious relatives, friends, and neighbors with whom they are connected. Ten righteous men would have saved Sodom Gen 18:32; and Christians are in more ways than one the salt of the earth, and the light of the world, Mat 5:13-14. It is a privilege to be related to the friends of God - to be the children of pious parents, or to be connected with pious partners in life. It is a privilege to be connected with the friends of God in business; or to dwell near them; or to be associated with them in the various walks and dangers of life. The streams of blessings which flow to fertilize their lands, flow also to bless others; the dews of heaven which descend on their habitations, descend on all around; and the God which crowns them with loving-kindness, often fills the abodes of their neighbors and friends with the blessings of peace and salvation.
And commanded - Probably they were released from their chains.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:43: willing: Act 27:3, Act 27:11, Act 27:31, Act 23:10, Act 23:24; Pro 16:7; Co2 11:25
Geneva 1599
27:43 (13) But the centurion, willing to save Paul, kept them from [their] purpose; and commanded that they which could swim should cast [themselves] first [into the sea], and get to land:
(13) God finds even amongst his enemies those whose help he uses to preserve his own.
John Gill
27:43 But the centurion, willing to save Paul,.... Not only because he was a Roman citizen, but because he perceived he was some extraordinary person; and chiefly because he was moved there unto by a superior influence, that Satan might not have his end; and that the will of God might be fulfilled, that he should go to Rome, and there bear a testimony of Christ.
Kept them from their purpose; would not suffer them to execute their design, restrained them from it, and laid his commands upon them to the contrary.
And commanded that they which could swim, should cast themselves first into the sea, and get to land; which some restrain to the Roman soldiers, as if the centurion's speech was only directed to them; though it seems rather to have respect to the whole company, the mariners, who generally can swim, and the soldiers, as many of them as could, and the rest of the prisoners or passengers; though it may be, he might chiefly regard the soldiers, who were usually learned to swim, that they might the more readily pass rivers, in their marches, where they could find no bridges, that so he might be the sooner rid of them, and break their purpose.
Robert Jamieson, A. R. Fausset and David Brown
27:43 the centurion, &c.--Great must have been the influence of Paul over the centurion's mind to produce such an effect. All followed the swimmers in committing themselves to the deep, and according to the divine pledge and Paul's confident assurance given them, every soul got safe to land--yet without miracle. (While the graphic minuteness of this narrative of the shipwreck puts it beyond doubt that the narrator was himself on board, the great number of nautical phrases, which all critics have noted, along with the unprofessional air which the whole narrative wears, agrees singularly with all we know and have reason to believe of "the beloved physician"; see on Acts 16:40).
27:4427:44: եւ զայլսն զորս ՚ի տախտա՛կս, եւ զորս յա՛յլ ինչ ՚ի կահէ անտի. եւ ա՛յսպէս եղեւ ամենեցուն փրծանել յերկիր, եւ ապրեալք[2858]։[2858] Ոմանք. Յայլ ինչ կահ ՚ի նաւէ անտի։ Ամենայն գրչագիր օրինակք համաձայն մերումս ՚ի մի համար գրեն զբանս՝ այսպէս. Փրծանել յերկիր, եւ ապրեալք. եւ զյաջորդն սկսանին գլխագրով. Յայնժամ գիտացաք։
44. իսկ միւսները՝ ոմանք տախտակների վրայ, ոմանք էլ նաւի այլ բեկորների վրայ ցամաք ելնեն: Եւ այսպէս ամէնքը, փրկուելով, ցամաք ելան:
44 Եւ մնացածները, ոմանք տախտակներով եւ ոմանք ուրիշ բաներով եւ այսպէս՝ ամէնքը ազատեցան, ցամաք ելան։
եւ զայլսն` զո՛րս ի տախտակս, եւ զո՛րս յայլ ինչ կահ ի նաւէ անտի. եւ այսպէս եղեւ ամենեցուն փրծանել յերկիր:

27:44: եւ զայլսն զորս ՚ի տախտա՛կս, եւ զորս յա՛յլ ինչ ՚ի կահէ անտի. եւ ա՛յսպէս եղեւ ամենեցուն փրծանել յերկիր, եւ ապրեալք[2858]։
[2858] Ոմանք. Յայլ ինչ կահ ՚ի նաւէ անտի։ Ամենայն գրչագիր օրինակք համաձայն մերումս ՚ի մի համար գրեն զբանս՝ այսպէս. Փրծանել յերկիր, եւ ապրեալք. եւ զյաջորդն սկսանին գլխագրով. Յայնժամ գիտացաք։
44. իսկ միւսները՝ ոմանք տախտակների վրայ, ոմանք էլ նաւի այլ բեկորների վրայ ցամաք ելնեն: Եւ այսպէս ամէնքը, փրկուելով, ցամաք ելան:
44 Եւ մնացածները, ոմանք տախտակներով եւ ոմանք ուրիշ բաներով եւ այսպէս՝ ամէնքը ազատեցան, ցամաք ելան։
zohrab-1805▾ eastern-1994▾ western am▾
27:4444: прочим же [спасаться] кому на досках, а кому на чем-нибудь от корабля; и таким образом все спаслись на землю.
27:44  καὶ τοὺς λοιποὺς οὓς μὲν ἐπὶ σανίσιν οὓς δὲ ἐπί τινων τῶν ἀπὸ τοῦ πλοίου· καὶ οὕτως ἐγένετο πάντας διασωθῆναι ἐπὶ τὴν γῆν.
27:44. καὶ (and) τοὺς (to-the-ones) λοιποὺς ( to-remaindered ) οὓς ( to-which ) μὲν (indeed) ἐπὶ (upon) σανίσιν (unto-a-planks) οὓς ( to-which ) δὲ (moreover) ἐπί (upon) τινων (of-ones) τῶν (of-the-ones) ἀπὸ (off) τοῦ (of-the-one) πλοίου: (of-a-floatlet) καὶ (and) οὕτως (unto-the-one-this) ἐγένετο ( it-had-became ) πάντας ( to-all ) διασωθῆναι (to-have-been-saved-through) ἐπὶ (upon) τὴν (to-the-one) γῆν. (to-a-soil)
27:44. et ceteros alios in tabulis ferebant quosdam super ea quae de navi essent et sic factum est ut omnes animae evaderent ad terramAnd the rest, some they carried on boards and some on those things that belonged to the ship. And so it came to pass that every soul got safe to land.
44. and the rest, some on planks, and some on things from the ship. And so it came to pass, that they all escaped safe to the land.
27:44. And as for the others, some they carried on boards, and others on those things that belonged to the ship. And so it happened that every soul escaped to the land.
And the rest, some on boards, and some on [broken pieces] of the ship. And so it came to pass, that they escaped all safe to land:

44: прочим же [спасаться] кому на досках, а кому на чем-нибудь от корабля; и таким образом все спаслись на землю.
27:44  καὶ τοὺς λοιποὺς οὓς μὲν ἐπὶ σανίσιν οὓς δὲ ἐπί τινων τῶν ἀπὸ τοῦ πλοίου· καὶ οὕτως ἐγένετο πάντας διασωθῆναι ἐπὶ τὴν γῆν.
27:44. et ceteros alios in tabulis ferebant quosdam super ea quae de navi essent et sic factum est ut omnes animae evaderent ad terram
And the rest, some they carried on boards and some on those things that belonged to the ship. And so it came to pass that every soul got safe to land.
27:44. And as for the others, some they carried on boards, and others on those things that belonged to the ship. And so it happened that every soul escaped to the land.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:44: And the rest - That could not swim: some on boards, planks, spars, etc., got safe to land; manifestly by an especial providence of God; for how otherwise could the sick, the aged, the terrified, besides women and children, (of which, we may naturally suppose, there were some), though on planks, get safe to shore? - where still the waves were violent, Act 27:41, and they without either skill or power to steer their unsafe flotillas to the land? It was (in this case, most evidently) God who brought them to the haven were they would be.
1. Paul had appealed to Caesar; and he must go to Rome to have his cause heard. God admitted of this appeal, and told his servant that he should testify of him at Rome; and yet every thing seemed to conspire together to prevent this appeal, and the testimony which the apostle was to bear to the truth of the Christian religion. The Jews laid wait for his life; and when he had escaped out of their hands, and from their territories, then the winds and the sea seemed to combine to effect his destruction. And God suffered all this malice of men, and war of elements, to fight against his servant, and yet overruled and counterworked the whole, so as to promote his own glory, and bring honor to his apostle. Had it not been for this malice of the Jews, Festus, Felix, Agrippa, Berenice, and many Roman nobles and officers, had probably never heard the Gospel of Christ. And, had it not been for Paul's tempestuous voyage, the 276 souls that sailed with him could not have had such displays of the power and wisdom of the Christians' God as must have struck them with reverence, and probably was the cause of the conversion of many. Had the voyage been smooth and prosperous, there would have been no occasion for such striking interferences of God; and, had it not been for the shipwreck, probably the inhabitants of Malta would not so soon have heard of the Christian religion. God serves his will by every occurrence, and presses every thing into the service of his own cause. This is a remark which we have often occasion to make, and which is ever in place. We may leave the government of the world, and the government of the Church, most confidently to God; hitherto he has done all things well; and his wisdom, power, goodness, and truth, are still the same.
2. In considering the dangers of a sea voyage, we may well say, with pious Quesnel, To what perils do persons expose themselves, either to raise a fortune, or to gain a livelihood! How few are there who would expose themselves to the same for the sake of God! They commit themselves to the mercy of the waves; they trust their lives to a plank and to a pilot; and yet it is often with great difficulty that they can trust themselves to the providence of God, whose knowledge, power, and goodness, are infinite; and the visible effects of which they have so many times experienced.
3. What assurance soever we may have of the will of God, yet we must not forget human means. The life of all the persons in this ship was given to St. Paul; yet he does not, on that account, expect a visible miracle, but depends upon the blessing which God will give to the care and endeavors of men.
4. God fulfils his promises, and conceals his almighty power, under such means and endeavors as seem altogether human and natural. Had the crew of this vessel neglected any means in their own power, their death would have been the consequence of their inaction and infidelity.
Albert Barnes: Notes on the Bible - 1834
27:44: And the rest - Those who could not swim.
They escaped all safe to land - According to the promise which was made to Paul, Act 27:22. This was done by the special providence of God. It was a remarkable instance of divine interposition to save so many through so long-continued dangers; and it shows that God can defend in any perils, and can accomplish all his purposes. On the ocean or the land we are safe in his keeping, and he can devise ways that shall fulfill all his purposes, and that can protect his people from danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:44: that: Act 27:22, Act 27:24; Psa 107:28-30; Amo 9:9; Joh 6:39, Joh 6:40; Co2 1:8-10; Pe1 4:18
land: Melita, now Malta, the island on which Paul and his companions were cast, is situate in the Mediterranean sea, about fifty miles from the coast of Sicily, towards Africa; and is one immense rock of soft white free-stone, twenty miles long, twelve in its greatest breadth, and sixty in circumference. Some, however, with the learned Jacob Bryant, are of opinion that this island was Melita in the Adriatic gulf, near Illyricum; but it may be sufficient to observe, that the course of the Alexandrian ship, first to Syracuse and then to Rhegium, proves that it was the present Malta, as the proper course from the Illyrian Melita would have been first to Rhegium, before it reached Syracuse, to which indeed it need not have gone at all.
Geneva 1599
27:44 (14) And the rest, some on boards, and some on [broken pieces] of the ship. And so it came to pass, that they escaped all safe to land.
(14) The goodness of God overcomes man's malice.
John Gill
27:44 And the rest, some on boards,.... Doors, tables, planks, or any such like things:
and some on broken pieces of the ship; or what came from it, as masts, beams, &c.
and so it came to pass that they escaped all safe to land; not one was lost, as Paul had foretold. And so it will be with the saints after their afflicted state in this life, who are safe by being in Christ, and by abiding in him and in the use of means; and though by reason of the many difficulties in the way, through the corruptions of their own hearts, the temptations of Satan, the hidings of God's face, various afflictions, and sometimes violent persecutions, they are scarcely saved, yet at last they are certainly saved: so it comes to pass that they get safe on the shores of eternal bliss and happiness; because they are ordained unto it, are the care of Christ, and the purchase of his blood; and are partakers of the blessings of grace, and have the Spirit, as an earnest of the heavenly inheritance; and when landed they are safe; sin will be no more; Satan will be under their feet; there will be no more afflictions of any kind; and they will be with the Lord, and for ever with him. This voyage of the apostle, and the saints with him, was an emblem of the passage of the people of God in this world to heaven: their number was but few; who besides Luke, and Aristarchus the Macedonian, were with him, is not known, Acts 27:2. And so the number of the children of God, in anyone period of time, is but small in comparison of the rest of the world: the apostle and his companions had but very indifferent company, as other prisoners, a band of soldiers, and the sailors; Christ's church is as a rose in a field, a lily among thorns, vexed with the conversation of the wicked, being in a world which lies in wickedness; and which may very fitly be compared to the sea, for the waves of afflictions in it, and the restless and uneasy spirits of the men of it. Sailing at this time was dangerous, Acts 27:9 as the saints' passage through this world always is, and especially now in these last and perilous days; partly through the aboundings of immorality on the one hand, and partly through the spread of error and heresy on the other. A great storm arose, Acts 27:14 and there are many the Christian meets with in his voyage to heaven; and well it is for him that Christ is an hiding place from the wind, and a covert from the tempest, and that he is built on such a foundation, which the most violent storms cannot move him from. There was no sight of sun or stars for many days, Acts 27:20 and so it is sometimes with the people of God; the sun of righteousness is not seen by them, clouds interpose between him and them; and the stars, the ministers of the Gospel, are removed from them, and their eyes cannot behold their teachers, which make it a distressed time with them: yea, all hope of salvation was gone, Acts 27:20 and such at times is the case of truly gracious souls; their hope, and their strength, they are ready to say, are perished from the Lord, and they are cut off from before his eyes: there was also a long abstinence from food, Acts 27:21 which is sometimes the case in a spiritual sense, and is owing either to want of food, the word of the Lord being precious, there being a famine of hearing the word; or for want of appetite to it: and last of all, there was a design formed by the soldiers to kill Paul, and the prisoners, but were prevented by the centurion, Acts 27:42. The sincere followers of Christ are accounted as sheep for the slaughter, and are killed all the day long in the intention of wicked men; who have always a good will to it, were they not restrained through the goodness of a civil government, and especially by the power and providence of God: however, at last, they get safe to their port and haven, where the wicked cease from troubling, and where the weary are at rest.
John Wesley
27:44 They all escaped safe to land - And some of them doubtless received the apostle as a teacher sent from God. These would find their deliverance from the fury of the sea, but an earnest of an infinitely greater deliverance, and are long ere this lodged with him in a more peaceful harbour than Malta, or than the earth could afford.