Paul is shipped for Rome. His voyage and shipwreck.
What a dangerous nauigation he had tovvards Rome: and that by his prediction and counsel the ship might haue been saued. And for his sake (as God also reuealed to him before) al the companie vvas preserued, being 276 persons.
1And 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,Dopo che fu stabilito, che Paolo andasse per mare in Italia, e che fosse consegnato con gli altri prigionieri ad un centurione della coorte Augusta, chiamato Giulio,AND after it vvas decreed that he should saile into Italie, and that Paul vvith other prisoners should be deliuered to a Centurion named Iulius, of the band Augusta,Ut autem judicatum est navigare eum in Italiam, et tradi Paulum cum reliquis custodiis centurioni nomine Julio cohortis Augustæ, 2Going on board a ship of Adrumetum, we launched, meaning to sail by the coasts of Asia, Aristarchus, the Macedonian of Thessalonica, continuing with us.Entrati in una nave di Adrumeto, facemmo vela, costeggiando i paesi dell'Asia, accompagnandoci Aristarco Macedone di Tessalonica.vve going vp into a ship of Adrumétum, beginning to sail about the places of Asia, loosed from the land, Aristarchus the Macedonian of Thessalonica continuing vvith vs.ascendentes navem Adrumetinam, incipientes navigare circa Asiæ loca, sustulimus, perseverante nobiscum Aristarcho Macedone Thessalonicensi. 3And 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.E il dì seguente arrivammo a Sidone. E Giulio trattando Paolo umanamente gli permise di andar dagli amici, e di ristorarsi.And the day folovving vve came to Sidon. And Iulius intreating Paul courteously, permitted him to goe to his frendes, and to take care of him self.Sequenti autem die devenimus Sidonem. Humane autem tractans Julius Paulum, permisit ad amicos ire, et curam sui agere. 4And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.Di li fatta vela navigammo sotto Cipro, a motivo, che erano contrari i venti.And vvhen vve had loosed thēce, vve sailed vnder Cypres: because the vvindes vvere cōtrarie.Et inde cum sustulissemus, subnavigavimus Cyprum, propterea quod essent venti contrarii. 5And sailing over the sea of Cilicia and Pamphylia, we came to Lystra, which is in Lycia.E traversando il mare della Cilicia, e della Panfilia, arrivammo a Listra della Licia:And sailing the sea of Cilicia and Pamphilia, vve came to Lystra', vvhich is in Lycia:Et pelagus Ciliciæ et Pamphyliæ navigantes, venimus Lystram, quæ est Lyciæ: 6And there, the centurion, finding a ship of Alexandria sailing into Italy, removed us into it.E quivi avendo il centurione trovata una nave Alessandrina, che andava in Italia, ci trasportò sopra di essa.and there the Centurion finding a ship of Alexandria sailing into Italie, remoued vs into it.et ibi inveniens centurio navem Alexandrinam navigantem in Italiam, transposuit nos in eam.
7And 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.E per molti giorni navigando lentamente, ed essendo con difficoltà arrivati dirimpetto a Gnido, perché il vento ci impediva, costeggiammo la Candia lungo Salmone:And vvhereas many daies vve sailed slovvly, & vvere scarse come ouer against Gnidus, the vvinde hindering vs, vve sailed neere Crete by Salmóne:Et cum multis diebus tarde navigaremus, et vix devenissemus contra Gnidum, prohibente nos vento, adnavigavimus Cretæ juxta Salmonem: 8And 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.E stentatamente costeggiandola, arrivammo a un certo luogo, chiamato Buoniporti, vicino al quale era la città di Talassa.and vvith much a doe sailing by it, vve came into a certaine place that is called Good-hauens, nigh to the vvhich vvas a citie Thalassa.et vix juxta navigantes, venimus in locum quemdam qui vocatur Boniportus, cui juxta erat civitas Thalassa. 9And when much time was spent and when sailing now was dangerous, because the fast was now past, Paul comforted them,E avendo consumato molto tempo, e non essendo più sicuro il navigare, perché era passato il digiuno, Paolo gli ammoniva,And vvhen much time vvas spent, and vvhereas novv it vvas not safe sailing, because the fast novv vvas past, Paul comforted them,Multo autem tempore peracto, et cum jam non esset tuta navigatio eo quod et jejunium jam præteriisset, consolabatur eos Paulus, 10Saying 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.Dicendo loro: Io veggo, o uomini, che la navigazione comincia ad essere con nocumento, e perdita grande non solo del carico, e della nave, ma ancora delle nostre vite.saying to them, Ye men, I see that the sailing beginneth to be vvith hurt and much damage not only of the lading and the ship, but also of our liues.dicens eis: Viri, video quoniam cum injuria et multo damno non solum oneris, et navis, sed etiam animarum nostrarum incipit esse navigatio. 11But the centurion believed the pilot and the master of the ship, more than those things which were said by Paul.Ma il centurione credeva più ai piloti, e al padron della nave, che a quanto diceva Paolo.But the Centurion beleeued the gouernour and maister of the ship, more then those things vvhich vvere said of Paul.Centurio autem gubernatori et nauclero magis credebat, quam his quæ a Paulo dicebantur.
12And 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 south-west and north-west.E non essendo buono quel porto per isvernarvi, la maggior parte furono di sentimento di partirne, e se in alcun modo avessero potuto giugnere a Fenice (porto della Candia volto ad Affrico, e a Coro) ivi svernare.And vvhereas it vvas not a commodious hauen to vvinter in, very many taking counsel appointed to saile thence, if by any meanes they might comming to Phoeníce, vvinter there, a hauen of Crete looking tovvard the Afrike and the Chore.Et cum aptus portus non esset ad hiemandum, plurimi statuerunt consilium navigare inde, si quomodo possent, devenientes Phœnicen hiemare, portum Cretæ respicientem ad Africum et ad Corum. 13And the south wind gently blowing, thinking that they had obtained their purpose, when they had loosed from Asson, they sailed close by Crete.E spirando leggermente l'Austro, credendosi sicuri del loro intento, avendo salpato da Asson, costeggiavan la Candia.And the south vvinde blovving, they thinking that they had obteined their purpose, vvhen they had parted from Asson, sailed along by Crete.Aspirante autem austro, æstimantes propositum se tenere, cum sustulissent de Asson, legebant Cretam. 14But not long after, there arose against it a tempestuous wind, called Euroaquilo.Ma poco dopo si spinse contro di essa un vento procelloso, che si chiama Euro aquilone.But not long after, a tempestous vvinde that is called Euro-aquilo, droue against it.Non post multum autem misit se contra ipsam ventus typhonicus, qui vocatur Euroaquilo. 15And when the ship was caught and could not bear up against the wind, giving up the ship to the winds, we were driven.Ed essendo portata via la nave, né potendo far fronte al venuto, abbandonata al vento la nave, eravamo portati.And vvhen the shippe vvas caught and could not make vvay against the vvinde, giuing, vp the ship to the vvindes, vve vvere driuen.Cumque arrepta esset navis, et non posset conari in ventum, data nave flatibus, ferebamur. 16And running under a certain island that is called Cauda, we had much work to come by the boat.E correndo sotto una certa isoletta, chiamata Cauda, a mala pena potemmo renderci padroni dello schifo.And running vpon a certaine iland, that is called Cauda, vve could scarse get the cock-boate.In insulam autem quamdam decurrentes, quæ vocatur Cauda, potuimus vix obtinere scapham.
17Which 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.Ma tiratolo su, si valevano degli aiuti, fasciando con funi la nave, e temendo di dar nelle secche, calato l'albero così erano portati.Vvhich being taken vp, they vsed helps, girding the ship, and fearing lest they should fall into the Syrte, letting dovvne the vessel, so vvere they caried.Qua sublata, adjutoriis utebantur, accingentes navem, timentes ne in Syrtim inciderent, summisso vase sic ferebantur. 18And we, being mightily tossed with the tempest, the next day they lightened the ship.Ma essendo noi battuti gagliardamente dalla tempesta, il dì seguente fecer getto delle merci:And vvhen vve vvere mightly tossed vvith the tempest, the next day they cast forth,Valida autem nobis tempestate jactatis, sequenti die jactum fecerunt: 19And the third day they cast out with their own hands the tackling of the ship.E il terzo giorno colle loro mani gittarono via gli attrezzi della nave.And the third day vvith their ovvne handes they threvve forth the tacklinges of the ship.et tertia die suis manibus armamenta navis projecerunt. 20And when neither sun nor stars appeared for many days and no small storm lay on us, all hope of our being saved was now taken away.E non essendo comparso né sole, né stelle per più giorni, e premendoci la burrasca non piccola, era già tolta a noi ogni speranza di salute.And neither sunne, nor starres appearing for many daies, and no smal storme being tovvard, al hope vvas novv taken avvay of our sauing.Neque autem sole, neque sideribus apparentibus per plures dies, et tempestate non exigua imminente, jam ablata erat spes omnis salutis nostræ. 21And 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.Ed essendo già lungo il digiuno, allora stando in piedi Paolo in mezzo di essi, disse: Conveniva, o uomini, che facendo a modo mio, non vi foste allontanati dalla Candia, e vi foste risparmiato questo strapazzo, e questo danno.And vvhen there had been long fasting, then Paul standing in the middes of them, said, You should in deede, O ye men, haue heard me, and not haue parted from Crete, & haue gained this hurt and losse.Et cum multa jejunatio fuisset, tunc stans Paulus in medio eorum, dixit: Oportebat quidem, o viri, audito me, non tollere a Creta, lucrique facere injuriam hanc et jacturam.
22And 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.Ma ora vi esorto a star di buon animo: Imperocché non si perderà anima di voi altri, ma solo la nave.And novv I exhort you to be of good cheere. for there shal be no losse of any soule amōg you, but of the ship.Et nunc suadeo vobis bono animo esse: amissio enim nullius animæ erit ex vobis, præterquam navis. 23For an angel of God, whose I am and whom I serve, stood by me this night,Imperocché mi è apparso questa notte l'Angelo di quel Dio, di cui io sono, e a cui servo,For an Angel of the God vvhose I am, and vvhom I serue, stoode by me this night,Astitit enim mihi hac nocte angelus Dei, cujus sum ego, et cui deservio, 24Saying: Fear not, Paul, thou must be brought before Caesar; and behold, God hath given thee all them that sail with thee.Dicendomi: non temere, o Paolo, fa d'uopo, che tu sii presentato a Cesare: Ed ecco, che Dio ti ha fatto dono di tutti quelli, che teco navigano.saying, Feare not Paul, thou must appeare before Caesar: and behold God hath giuen thee al that saile vvith thee.dicens: Ne timeas, Paule: Cæsari te oportet assistere: et ecce donavit tibi Deus omnes qui navigant tecum. 25Wherefore, sirs, be of good cheer: for I believe God, that it shall so be, as it hath been told me.Per la qual cosa state di buon animo, o uomini: Imperocché ho fede in Dio, che sarà, come è stato a me detto.For the vvhich cause be of good cheere ye men: for I beleeue God, that it shal so be, as it hath been said to me.Propter quod bono animo estote, viri: credo enim Deo quia sic erit, quemadmodum dictum est mihi. 26And we must come unto a certain island.Noi dobbiamo dare in una certa isola.And vve must come vnto a certaine ilande.In insulam autem quamdam oportet nos devenire. 27But after the fourteenth night was come, as we were sailing in Adria, about midnight, the shipmen deemed that they discovered some country.Ma venuta la quartadecima notte, navigando noi pel mare Adriatico, circa la metà della notte i marinari sospicavano, che si avvicinasse loro qualche paese.But after the fourtenth night vvas come on vs, as vve vvere sailing in Adria about midnight, the shipmen deemed that there appeared some countrie to them.Sed posteaquam quartadecima nox supervenit, navigantibus nobis in Adria circa mediam noctem, suspicabantur nautæ apparere sibi aliquam regionem. 28Who also sounding, found twenty fathoms: and going on a little further, they found fifteen fathoms.E gettato lo scandaglio, trovarono venti passi: e tirando un pochetto innanzi, trovarono quindici passi.Vvho also sounding, found tvventie fadomes: and being parted a litle from thence, they found fiftene fadomes,Qui et summittentes bolidem, invenerunt passus viginti: et pusillum inde separati, invenerunt passus quindecim.
29Then fearing lest we should fall upon rough places, they cast four anchors out of the stern: and wished for the day.E temendo di non dare in luoghi aspri, calate da poppa quattro ancore, bramavano, che venisse il giorno.And fearing lest vve should fall into rough places; casting out of the sterne foure ankers, they vvished that day vvere come.Timentes autem ne in aspera loca incideremus, de puppi mittentes anchoras quatuor, optabant diem fieri. 30But 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,E cercando i marinari di fuggir della nave, e avendo messo in mare lo schifo col pretesto di cominciare a stendere le ancore dalla prora,But as the shipmen sought to flee out of the ship, hauing let dovvne the cock-boate into the sea, pretēding as if they vvere about to cast out ankers out of the fore part of the ship,Nautis vero quærentibus fugere de navi, cum misissent scapham in mare, sub obtentu quasi inciperent a prora anchoras extendere, 31Paul said to the centurion and to the soldiers: Except these stay in the ship, you cannot be saved.Disse Paolo al centurione, e a' soldati: se costoro non restano nella nave, voi non potete essere salvi.Paul said to the Centurion and to the souldiars, Vnles •hesc tarie in the ship, you can not be saued.dixit Paulus centurioni et militibus: Nisi hi in navi manserint, vos salvi fieri non potestis. 32Then the soldiers cut off the ropes of the boat and let her fall off.Allora i soldati troncaron le funi dello schifo, e lasciaron che se v'andasse.Then the souldiars cut of the ropes of the cockboate: and suffered it to fal avvay.Tunc absciderunt milites funes scaphæ, et passi sunt eam excidere. 33And 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.E principiando a farsi giorno, Paolo esortava tutti a prender cibo, dicendo: oggi è il quartodecimo giorno, che appellando ve ne state digiuni senza prendere cosa alcuna.And vvhen it began to be light, Paul desired all to take meate, saying, This day is the fourtenth day that you expect and remaine fasting, taking nothing.Et cum lux inciperet fieri, rogabat Paulus omnes sumere cibum, dicens: Quartadecima die hodie exspectantes jejuni permanetis, nihil accipientes. 34Wherefore, 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.Il perché vi esorto a prender cibo, affine di salvare voi stessi: imperocché non perirà un capello della testa di alcun di voi.For the vvhich cause I desire you to take meate for your health sake: for there shal not an heare of the head perish of any of you.Propter quod rogo vos accipere cibum pro salute vestra: quia nullius vestrum capillus de capite peribit.
35And 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.E detto questo, prese del pane; ringraziò Dio alla presenza di tutti: e sprezzatolo cominciò a mangiare.And vvhen he had said these things, taking bread, he gaue thankes to God in the sight of them al: and vvhen he had broken it, he began to eate.Et cum hæc dixisset, sumens panem, gratias egit Deo in conspectu omnium: et cum fregisset, cœpit manducare. 36Then were they all of better cheer: and they also took some meat.E tutti ripreso coraggio, anch'essi pigliarono nudrimento.And being al made of better cheere, they also tooke meate.Animæquiores autem facti omnes, et ipsi sumpserunt cibum. 37And we were in all in the ship two hundred threescore and sixteen souls.Eravamo nella nave in tutto dugensettantasei anime.And vve vvere in al the ship, soules tvvo hundred seuentie sixe.Eramus vero universæ animæ in navi ducentæ septuaginta sex. 38And when they had eaten enough, they lightened the ship, casting the wheat into the sea.E saziati di cibo alleggiavano la nave, gettando in mare il grano.And being filled vvith meate, they lighted the ship, casting the vvheat into the sea.Et satiati cibo alleviabant navem, jactantes triticum in mare. 39And 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.E fattosi giorno, non riconoscevano quella terra: ma osservarono un certo seno, che aveva lido, al quale avevano pensato di spinger la nave, se avesser potuto.And vvhen day vvas come, they knevv not the land: but they spied a certaine creeke that had a shore, into the vvhich they minded, if they could, to cast a land the ship.Cum autem dies factus esset, terram non agnoscebant: sinum vero quemdam considerabant habentem littus, in quem cogitabant si possent ejicere navem. 40And 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.E tirate su le ancore, si abbandonavano il mare avendo insiememente allargati i legami de' timoni: e alzato l'artimone secondo il soffiare del vento andavano verso il lido.And vvhen they had taken vp the ankers, they committed them selues to the sea, loosing vvithal the rudder bands: and hoising vp the maine saile according as the vvinde blevve, they vvent on tovvard the shore.Et cum anchoras sustulissent, committebant se mari, simul laxantes juncturas gubernaculorum: et levato artemone secundum auræ flatum, tendebant ad littus.
41And 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.Ma essendoci imbattuti in una punta di terra, che aveva da' due lati il mare, arrenarono: e la prora affondatasi rimanea immobile; la poppa poi per la violenza del mare veniva a sfasciarsi.And vvhen vve vvere fallen into a place betvvene tvvo seas, they graueled the ship; and the fore-part truly sticking fast remained vnmoueable: but the hinder part vvas broken by the violence of the sea.Et cum incidissemus in locum dithalassum, impegerunt navem: et prora quidem fixa manebat immobilis, puppis vero solvebatur a vi maris. 42And the soldiers’ counsel was that they should kill the prisoners, lest any of them, swimming out should escape.Il disegno de' soldati si fu di ammazzare i prigioni: affinchè qualcheduno salvatosi a nuoto non iscapasse.And the counsel of the souldiars vvas, that they should kil the prisoners: lest any svvimming out, might runne avvay.Militum autem consilium fuit ut custodias occiderent, ne quis cum enatasset, effugeret. 43But 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.Ma il centurione bramoso di salvar Paolo, impedì loro di ciò fare: e ordinò, che quelli, che potean nuotare si gettassero giù i primi, e andassero a terra.But the Centurion vvilling to saue Paul, forbade it to be done: & he commaunded them that could svvimme, to cast out them selues first, and escape, and goe forth to land:Centurio autem volens servare Paulum, prohibuit fieri: jussitque eos qui possent natare, emittere se primos, et evadere, et ad terram exire: 44And 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.Gli altri poi li portarono parte sopra tavole, parte sopra gli sfasciumi della nave. E così ne avvenne, che tutti scamparono a terra.and the rest, some they caried on bordes, and some vpon those things that vvere of the ship. And so it came to passe, that al the soules escaped to land.et ceteros, alios in tabulis ferebant, quosdam super ea quæ de navi erant. Et sic factum est, ut omnes animæ evaderent ad terram.
27:1
about the year A.D. 60.
27:2
Adrumetum. In the Greek, Adrametum, which seems to be the best reading: the former was in Africa, the latter in Asia; and the ship was to make for the coasts of Asia and not those of Africa.
Witham
Being about to sail[Ver. 2. Incipientes navigare, mellontes plein, navigaturi.] by the coast of Asia. Literally, beginning to sail; the sense can only be designing to sail that way, as appears also by the Greek. (Witham)
27:4
27:7
Witham
We sailed hard by Crete, now Candia, near by Salmone, sailing betwixt them. (Witham)
27:8
Witham
Called Good-havens, a port on the east part of Crete, near the city of Thalassa, in the Greek text Lasea. (Witham)
27:9
Witham
The fast was now past.[Ver. 9. Jejunium praeteriisset. St. Chrysostom, om ig. nesteian ten ioudaion.] An annual fast. Some take it for the fast of the Ember-days, which Christians keep in December: but St. Chrysostom and others expound it of the Jewish fast of expiation, in their seventh month, Tisri, answering to our September or October. (Witham)
Calmet
Most interpreters understand this of the solemn fast of expiation, mentioned in Leviticus (xvi. 29. and 23:27.) which fell about the end of September and beginning of October. At this time sailing on the Mediterranean is dangerous. Though this phrase is at present obscure to us, we must recollect that St. Luke was writing for Christians, who being for the most part converted Jews, easily understood the expression. (Calmet)
27:10
Witham
Ye men, I see, etc. This St. Paul foretells as a prophet. (Witham)
27:12
Witham
Phoenice, on the south part of Crete, a convenient haven to ride safe in, lying by south-west and north-west. (Witham)
27:14
Witham
Called Euroaquilo.[Ver. 14. Euroaquilo, eurokludon. Dr. Wells prefers the reading of eurakulon.] In the Protestant translation, Euroclydon, as in many Greek copies. In others Euraculon, which Dr. Wells prefers. (Witham)
27:16
An island that is called Cauda. In some Greek copies Clauda, which the Protestants have followed; in others Caudos.
Witham
We had much work to come by the boat, or to hoist up the skiff belonging to the ship; which we did, lest it should be broken to pieces by the wind against the ship, or separated from it. (Witham)
27:17
The used helps, under-girding the ship.[Ver. 17. Accingentes navem, upozonuntes to ploion, bracing the ship with something.] Perhaps bracing or binding about the vessel with ropes or chains, lest she should be torn asunder.
Into the quick-sands. Literally, into a syritis, such as are on the coasts of Africa, whither now they were almost driven.
Witham
The let down the sail-yard.[Ver. 17. Submisso vase, chalasantes to skeuos. The word skeuos, has many significations, and may be taken for the ship, or any part of it: here it may signify the main-mast, which they might take down, lest it should be torn away.] This seems to be the sense of these words letting down the vessel. Some translate striking the sail; but others think they were in apprehension for the mainmast. (Witham)
27:18
Witham
They lightened the ship by throwing overboard part of their loading and goods. Some call it, they made the jetsam. (Witham)
27:19
Witham
The tacking, or furniture of the ship that they could spare; others express it, they threw out the lagam. (Witham)
27:21
Witham
Not...have saved this harm and loss, which you have brought upon you by not following my advice. (Witham)
Calmet
All the company being in consternation and hourly expectation of death, did not think of taking meat. For it appears they did not want provisions, and nothing else forced them to fast. (Calmet)
St. Chrysostom
The mildness of St. Paul's address to them on this occasion is admirable. He mixes no severe rebuke for their past want of confidence in his words, but seems only solicitous for their future belief. In telling them that none of them should perish, he does not utter a mere conjecture, but speaks with prophetic knowledge; and, if he says they were all given to him, it was not to enhance his own merit, but to engage their faith and confidence in his veracity. (St. Chrysostom, Act. hom. lii.)
27:23
Witham
An Angel of God. Literally, of the God whose I am; that is, whose servant I am. (Witham)
27:24
Witham
God hath given thee all them; that is, the true God, maker and master of all things. It is sometimes a great happiness to be in the company of the saints, who by their prayers to God, help us. (Witham)
St. Jerome
St. Paul prayed that all in the vessel with him might be saved; and an angel was sent to assure him his prayer was heard. If such was the merit of the apostle whilst yet in this mortal body, that the Almighty, in consideration of it, granted the lives of 276 persons, what do you think, will be his interest before God, now that he is glorious in heaven? (St. Jerome, contra Vigilant.)
27:27
27:30
Witham
The ship-men...having let down the boat into the sea; that is, had begun to let it down with ropes, etc. (Witham)
27:31
Witham
Paul said...unless these stay. Providence had ordered that all should escape, but by helping one another. (Witham)
27:33
Witham
Taking nothing. That is, without taking a full meal, but only a morsel now and then, and nothing to speak of. (Witham)
Though St. Chrysostom understands these words in their full rigour, and therefore supposes them to have been supported by a miracle; yet is is not requisite to adhere to the severity of these words in the interpretation of them. Not having had time to prepare any regular meal during that time, they may justly be said to have taken nothing, though they had occasionally eaten a little now and then to support nature. Such exaggerations in discourse are common. Interpretes passim.
27:40
Loosing also the rudderbands. Some ships are said heretofore to have had two rudders: and this ship perhaps had two, unless here the plural number be put for the singular, which is not uncommon in the style of the Scriptures.
Witham
And hoisting up the main-sail. The word in the text may signify any sail, either the main, or mizen-sail, which latter by the event was more than sufficient. (Witham)
27:41
Witham
Into a place where two seas met.[Ver. 41. In locum dithalassum, eis topon dithalasson.] It happened that there was a neck or tongue of land, which being covered with the waves, they who were strangers to the coast did not discover: this stranded the ship, the prow sticking fast, and the poop being torn from it, so that the vessel split by the violence of the winds and sea. (Witham)
27:44
Witham
The rest...they carried on planks. That is, let them be carried on planks; and all got safe to land, in the number two hundred and seventy-six souls, or persons. (Witham)
27:5
Myra'
27:9
It may signifie the Ievves fast of the seuenth moneth Septēber, after vvhich the nauigation vvas perilous, vvinter approching.
27:12
names of vvindés.
27:16
Graec. Clauda.
27:17
a place of quicke sandes.
27:23
23. An Angel.] Gods prouidēce to the See of ROME. S. Paul had many visions, specially to assure him that he should to Rome and stand before Caesar, our Lord him self before (23, ••) appearing to him, and here an Angel, for that purpose. Vvhereby vve plaiuely see the special prouidence of God tovvard that See, vvher his tvvo principal Apostles vvere designed to preach, plant the faith, liue, die, be buried, and honoured til the vvorldes end.
•1. Vnles these tarie] Vvhen God reuealeth to vs any thing, Gods predestination and appointment taketh not away mans free vvil and endeuours. or assureth vs of any euent to come, he dischargeth vs not thereby of our requisite endeuours and labours for atcheiuing the same, not executing ordinarily his designements tovvards men othervvise then by their ovvne free vvil and actions. S. Paul said not here. Let vs do vvhat vve list: vvorke vve or sit vve stil, vvhether the mariners goe out or tarie vvithin, vve are al sure to be saued, for so God hath reuealed to me, and he can not lie, neither can it fall othervvise. but contrarievvise saith he. If these mariners leaue the ship, you can not be saued. So say al true Catholike preachers to Christian people, Vvhat prouidence, predestination, or foresight so euer God haue of your saluation, you are not thereby constrained any vvay, you haue free vvil stil, and can not be saued (though you be predestinate) except you keepe Gods commaundements, repent you of your sinnes, beleeue, liue and die vvel. And if it vvere reuealed to any mā, 1 Cor. 9, 2•. that he vvere one of Gods electe, & that he should finally die in grace and be saued, Philip. •, 18. yet he vvere bound to vvorke his saluation vvith feare and trembling, as • S. Paul both did, and taught, lest he become reprobate: no lesse then the same Apostle here and his sellovves, though they had their life promised to them of God, yet vvere bound to labour and vse al possible diligence that they might not be drovvned.
〈Greek〉.
27:24
Paul (saith S. Hierom) had so many soules in the ship giuen him, that is, so many men saued for his sake: and after he is vvith Christ, shal he shut his mouth, and not be able once to speake for them that haue beleeued in his Gospel? Hiero. adu. vigil. Vvhereby he proueth that if •od do much for the merits of Saincts in this life, much more at their intercession & pr••r in heauen.
27:1
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… xv. 10 .) And the reason is, that the author of this Book, that is, the blessed Luke, was his companion: a man, whose high qualities, sufficiently visible in many other instances, are especially shown in his firm adherence to his Teacher, whom he constantly followed.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… “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. 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. And the next day we touched at Sidon.” (
27:4
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… See how the writer does not hide this either, that Paul wished “to refresh himself. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.” (
27:5
St Basil the Great † AD 379 The Letters 218
… If any one is to go let him enquire at Corydala for Alexander, the late monk, the bishop; at Limyra for Diotimus, and at Myra
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… See how the life of the saints is thus interwoven throughout: escaped from the court of justice, they fall in with shipwreck and storm. “And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein.” (
27:7
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… and, hardly passing it, came unto a place which is called the fair havens; nigh whereunto was the city of Lasea. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them.” (
27:10
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close to Crete. But not long after there arose against it a tempestuous wind, called Euroclydon. And when the ship was caught, and could not bear up into the wind, we let her drive” (R.V. “were driven.”) (
27:11
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… Then how comes it that it was not “with loss” (of any) “of their lives?” It would have been so, but that God brought them safe through it. For as far as depended on the nature of the thing, they had perished, but God prevented it. Then, to show that it was not from conjecture that he so spake, the master of the ship said the contrary (
27:12
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… 11 ), and he a man of experience in the matter: so far was it from being the case that Paul’s advice was given from conjecture. Moreover, the place suggested this same (which the master said), “being not commodious;” and it was evident that from conjecture “the more part advised” (
27:13
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… Moreover, both the storm and the darkness contributed not a little to his obtaining the hearing he did. Accordingly observe how the centurion does as he bids him, insomuch that he even let the boat go, and destroyed it. And if the sailors did not as yet comply with his bidding, yet afterwards they do so: for in fact this is a reckless sort of people. (
27:16
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… 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. 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.” (
27:17
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… “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.” ( v. 33 .)
27:21
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… Accordingly observe how the centurion does as he bids him, insomuch that he even let the boat go, and destroyed it. And if the sailors did not as yet comply with his bidding, yet afterwards they do so: for in fact this is a reckless sort of people. ( v. 13–20 .) “Sirs, ye should have hearkened to me,” etc. (
27:22
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Cæsar: and, lo God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer, for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island.” (
27:23
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… 9 .) Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, “a man coming in and laying his hands upon him.” ( ch. ix. 12 .) In
St Jerome † AD 420 Against Jovinianus 2.10
… Paul and they who bound him, sailed together, endured the same storm, escaped together to the shore when the ship was broken with the waves. You cannot deny that the prisoner and the keepers were of unequal merit. And what were the circumstances of that same shipwreck of the Apostle and the soldiers? The Apostle Paul afterwards
27:24
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… If (here was) a ship in danger and suffering wreck, and prisoners were saved for Paul’s sake, consider what a thing it is to have a holy man in a house: for many are the tempests which assail us also, tempests far more grievous than these (natural ones), but He can also give
St John Chrysostom † AD 407 Homilies on 1 Timothy 1
… It is everywhere Christ who addresses him. Thus, “He said unto me, Depart, for I will send thee far hence unto the Gentiles” ( Acts xxii. 21 .); and again, “Thou must be brought before Cæsar.” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.2.8
8. To the divine Paul when shut up in prison the Master Christ said “Be not afraid Paul”
27:27
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the foreship, Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. Then the soldiers cut off the ropes of the boat, and let her fall off.” (
27:30
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 10.5
… And that I may not enlarge, suppose the world to be a ship; the earth to be placed below as the keel; the sky to be the sail; men to be the passengers; the subjacent abyss, the sea. How is it then that during so long a time, no shipwreck has taken place? Now let a ship go one day without a pilot and crew,
27:33
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… “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.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.8
… Whatever necessity may arise, or good reason, compelling a Christian to fast on the Lord’s day,—as we find, e.g. , in the Acts of the Apostles, that in peril of shipwreck they fasted on board of the ship in which the apostle was for fourteen days successively, within which the Lord’s day came round twice,
27:34
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… “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. 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. Then were they all of good cheer, and they also took some meat,” (
27:35
Tertullian † AD 220 On Prayer 24
… for that which was done by the apostles (who, in gaol, in the audience of the prisoners, “began praying and singing to God”) is not considered to have been done contrary to the precept; nor yet that which was done by Paul, who in the ship, in presence of all, “made thanksgiving to God.”
27:36
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… “Wherefore,” said he, “I pray you to take some meat: for this is for your health” ( v. 34 ), that ye should eat, lest ye perish of hunger. Observe, his giving thanks after all that had happened strengthened them. For this showed an assured mind that they would be saved. (b) “Then were they all of good cheer; and they also took some meat.” (
27:37
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… 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. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoisted up the mainsail to the wind, and made toward shore.” (
St Jerome † AD 420 Against Vigilantius 6
… A single man, Moses, oft wins pardon from God for six hundred thousand armed men; and Stephen, the follower of his Lord and the first Christian martyr, entreats pardon for his persecutors; and when once they have entered on their life with Christ, shall they have less power than before? The Apostle Paul
27:38
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… For this showed an assured mind that they would be saved. (b) “Then were they all of good cheer; and they also took some meat.” ( v. 36 .) And not only so, but henceforth they so cast all their care upon Paul, that they even cast out the corn ( v. 37 ), being so many. (a) Two hundred and seventy-six souls (
27:39
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… 36 .) And not only so, but henceforth they so cast all their care upon Paul, that they even cast out the corn ( v. 37 ), being so many. (a) Two hundred and seventy-six souls ( v. 38 ): whence had they victuals? (c) See how they do their part as men, and how Paul does not forbid them. “And when it was day,” etc., “they loosed the rudder-bands.” (
27:40
St Hippolytus † AD 235 Treatise on Christ and Antichrist 59
… For the wings of the vessels are the churches; and the sea is the world, in which the Church is set, like a ship tossed in the deep, but not destroyed; for she has with her the skilled Pilot, Christ. And she bears in her midst also the trophy (which is erected) over death; for she carries with her the cross of the Lord.
27:42
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… and the forepart stuck fast, and remained unmovable, but the hinder part was broken with the violence of the waves;” for when there is a strong wind, this is the consequence, the stern bearing the brunt (of the storm). (a) “And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out, and escape.” (
27:43
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… “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: 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.” (
27:1
1. And when it was judged, — by the Governor Festus, who followed the judgment of Agrippa and his council. Hence the Syriac: "Festus decreed concerning him that he should be sent to Caesar in Italy." Moreover Paul was sent to Rome not alone, but with companions, among whom was Luke. Whence for "he sailed," the Greek is ἀναπλεῖν ἡμᾶς, that is "we sailed" to Italy: thus Pagninus, the Zurich Bible and others. Luke therefore was the companion and attendant of Paul, partaker of all his afflictions, which he here describes as an eyewitness. With other prisoners, — that is, those bound who were kept in prison, or in custody: for the Greek δεσμώτας signifies these: for custody means not only the prison, but also by metonymy the very prisoners themselves, or those kept in custody. Thus Suetonius in his life of Domitian: "Nor except in secret and alone, he says, did he hear most of the prisoners, having indeed received the chains in his hand." And in the Digest, On the Custody of Things, it is ordained, "that no one shall dismiss a custody received without cause." And elsewhere: "If a prisoner (that is, one bound) shall kill himself or throw himself down, it is charged to the fault of the soldier." Sometimes indeed custody means the very guards and officers themselves, as when they are called sharp or watchful guards. Thus Caesar, book IV of the Gallic War: "Nor could they pass secretly on account of the guards of the Menapii." Plautus, in the Captives: "Thus are we surrounded with chains and guards." Tacitus, book I: "For with sharp guards Livia had enclosed the house and streets." Tibullus: "But if you bring a great price, the guard is overcome." Catullus: "At your arrival the guard keeps watch." Virgil, Aeneid IX: "The guard leads the night sleepless in sport." Moreover these prisoners, either had appealed to Caesar equally with Paul; or on account of the enormity of their crimes or the difficulty of their case or for some other reason were to be sent to Caesar. See here again Paul assimilated to Christ, who was numbered with the wicked, and was crucified between two thieves. Of the Augustan Cohort. — It is uncertain whence this cohort was called Augustan. Hugo thinks it was so called because it was sent by Augustus; Dionysius, because by Nero: for he was called Augustus, because he was Emperor. Others think it was an Imperial cohort. For thus soldiers are called Augustales in Vegetius, book II, chapter vii; just as the Praetorians, who attend the praetor. Others think this cohort was of the Empress, or was named after her.
27:2
2. A ship of Adramyttium. — The Syriac: "Which was from the city of Adramyttium," and perhaps was returning to the same place. Adramyttium is a city in Africa, of which Pliny speaks, book VI, chapter xxxiv. And St. Jerome takes it here in the Places of the Hebrews. But others take a city in Asia, namely in Aeolis or Mysia, which Stephanus, in his book On Cities, calls Adramyttium. Some wrongly read "Rumentinam," and explain it as "heading for Rome." We loosed — anchors; Pagninus, "we set sail, we made sail." It is probable that this ship set sail from Joppa: for Joppa was not far from Caesarea, from which Paul was being sent bound: thus Mariana. Aristarchus a Macedonian, — so that he might announce to those in Macedonia all things that had been done concerning Paul: thus Chrysostom. Moreover he calls Aristarchus a Thessalonian by city, who was a Macedonian by province; for Thessalonica was a city in the province of Macedonia.
27:3
3. And Julius treating Paul humanely, — captivated by the extraordinary modesty, wisdom and virtue of Paul.
27:4
4. We sailed under Cyprus,—that is, we sailed under or near Cyprus: thus Pagninus and the Zurich Bible; for they do not appear to have entered Cyprus, but remained at sea. Whence also follows: "And sailing through the sea of Cilicia and Pamphylia, we came to Lystra." Because there were contrary winds,—winter now being at hand. For Paul had arrived at Jerusalem at Pentecost, as I said at chapter xxi, 17; soon after captured, and much time passed, which things done hitherto have been narrated; so that winter was now pressing upon them, and this is evident from the fasting, of which verse 9 speaks. Thus St. Chrysostom, who also adds: "Again trials, again contrary winds. See how throughout the life of the Saints is thus woven together. They escaped the tribunal, and they make shipwreck, and they endure a tempest." Thus for the Saints is here woven this thorny crown of patience, so that likewise in the heavens may be woven for them a jeweled diadem of glory. Lystra.—The Greek, Syriac, St. Chrysostom, Isidore, Hugh, Gagneius, Vatablus and others read Myra: for this is in Lycia; whereas Lystra, the native place of Timothy, is in Lycaonia. But the Latin Bible, even as amended by the Romans, consistently has Lystra. For this, although it is in Lycaonia, is also in Lycia; for this, taken generally, embraces Lycaonia and other regions: thus Stephanus, in the book On Cities.
27:7
7. Against Gnidus.—Gnidus is a city or promontory of Asia, opposite to Crete.
27:8
8. And scarcely sailing along (the land),—that is, coasting along the shore. Thalassa.—The Greek and Syriac have Lasaea; Gagneius says it is a city on the shore of Crete, near the place which is called Fair Havens. For the goodness of a harbor makes a city celebrated and wealthy. For merchants and sailors gather there, so that they may bring in merchandise and port dues. There are four things which enrich, say the Italians and from them Tiraquellus, the port, death, the pig, the garden. For the port gives port dues; the dead man leaves his wealth to his heirs; the pig grows fat, and its flesh is sold; the garden gives herbs and fruits.
27:9
9. Since sailing was now no longer safe, because the fast had already passed. — Some, with the Syrian and Oecumenius, think this fast was that of the Jews, namely in the seventh month at the feast of Expiation, that is to say: the autumnal equinox had already passed, and winter was pressing on, when sailing is dangerous. Many are confirmed in this by Sanchez. First, because this fast was public and solemn: such a one among the Jews was on the Day of Expiation. For Paul speaks, and Luke from Paul, to Jews, with whom the ship was full of Jewish people. Second, because after the autumnal equinox winds and storms set in, and sailing is wont to be dangerous; whence sailors are accustomed to fear the day of St. Matthew. Third, because in the winter solstice there are calm and serene days of the halcyon, namely seven days before it and as many after, as Pliny testifies, lib. X, cap. xxxii. See Sanchez. Others, however, think this fast was before the feast of Tabernacles; others, that it was a fast begun on the sixth day of Marchesvan, that is October, which the Jews prolonged for several days. Thus Mariana. But many others understand the fast of the tenth month, or the Four Seasons in December. For that is most ancient among Christians, inasmuch as Bishops, Priests and Deacons were wont to be ordained in it, as is evident from the Lives of the Pontiffs. After this, winter presses on and sailing is dangerous. For long ago among Christians the fasts and feasts of the Jews had fallen into disuse, and Christian ones had succeeded in their place. For Luke seems to have written these things to Christians in a Christian manner: for he wrote 24 years after Christ, or after the new law was promulgated, Acts ii. Thus Bellarmine, lib. II De Bonis oper., cap. xix, who from this proves the antiquity of the fast of the Four Seasons. Add that this Christian fast of the tenth month almost coincided with the Jewish fast of the same month: for it is evident that a fast was appointed to the Jews in this month, Zach. viii, 19. See the things said there; thus Baronius. Thus Luke names Pentecost not Jewish, but Christian, indeed describes it, Acts, cap. ii, vers. 1 et seq. Indeed it seems more true that here the fast is to be understood not of September, but of December, whether you take that Jewish one, or the Christian one. First, because in December sailing is most dangerous (not in September), such as this was, as is evident from its horrible shipwreck and from the forewarning of St. Paul. Second, because St. Chrysostom relates that St. Paul departed much later after Pentecost and arrived in Crete almost in winter itself. Third, our Octavius Cajetan, in Isagoge, cap. xx, presses that passage cap. xxiv, 27: "And when two years were expired, Felix had a successor, Porcius Festus," who shortly after sent St. Paul bound to Rome. For this biennium is to be reckoned from the beginning of the reign of Nero, as Baronius, Lorinus and Scaliger think: but Nero began his reign on the 3rd of the Ides of October, as Seneca, Suetonius and Tacitus relate. Wherefore this voyage of Paul cannot be understood of September: for then Nero had not yet completed two years of his reign, but was about to complete it in the following October. But this reasoning does not conclude entirely, as I said cap. xxiv, 27; for it is more probable that others reckon this biennium from the prefecture of Felix, which began before Nero, under the end of the reign of Claudius. Fourth, it presses more, that (as I shall say cap. xxviii, 16) many relate that Paul arrived at Rome very late, namely on the sixth day of July. Therefore this fast was late, and the shipwreck followed shortly after, namely in December. For if it had been in September, he would certainly have arrived at Rome in January (as Scaliger wishes). Wherefore it seems, says our Octavius, that Paul departed from Caesarea in December, so that this voyage of his and his long tossing about at sea happened in the immediately following January: for then winds are wont to blow unfavorable to sailors, and make the voyage slow, troublesome and dangerous (such as this was); so that the shipwreck of St. Paul fell in February, when the air is very cold, on account of which the Melitans, having kindled a fire, refreshed him as a castaway with his companions. Moreover, Paul wintered in Malta and remained three months, as St. Luke says: when these were completed, he began to sail in spring. "For spring, as Pliny testifies, lib. II, cap. xlvii, opens the seas to sailors, in the beginning of which the Favonius softens the winter sky." But it seems that Paul departed from Malta not at the beginning, but in the advanced spring, at the beginning of May, so that in sailing from Malta to Syracuse, from Syracuse to Rhegium, from Rhegium to Puteoli, from Puteoli to Rome, he spent a month and more. Add three days spent by him at Syracuse, one at Rhegium, seven at Puteoli, thus it will come about that he arrived at Rome on the sixth day of July; which indeed thus happened, as Bede and others everywhere relate, as I shall say vers. 14. Our Octavius says this aptly, and I agree with him in most respects, except for the beginning of the voyage, which he himself assigns to November or December. For sailors and those navigating (of whom there were many here, namely 276) do not usually begin so long a voyage in December, since winter is at hand and storms at sea are dangerous. Wherefore others more plausibly think that this ship set sail from Caesarea in September, so that it could reach Italy before winter; but because it had contrary winds almost continuously, hence frustrated in its hope, it sailed very slowly and spent many months at sea, and did not reach Italy, but wintered at Malta. This is indeed what Luke expressly says of it in this chapter 27, verse 4: "And sailing under Cyprus, because the winds were contrary." And verse 7: "And when we had sailed slowly for many days, and scarce were come over against Cnidus, the wind not suffering us." Then he adds, verse 9: "And when much time was spent (namely many months), and sailing was now dangerous, because the fast was now past," etc., when namely it was already January: for the following shipwreck of Paul seems to have occurred toward the end of January, so that escaping from it he wintered at Malta and remained there three months, namely throughout February, March and April: and thence at the beginning of May he departed toward Rome, according to what Luke says, chapter 28, verse 11: "And after three months we sailed." For thus sailing slowly, as I shall show in verse 12, he reached Rome on the sixth day of July, which the ancients constantly affirm. He exhorted,—παρῄνει, that is, he urged, he persuaded; the Syriac, "he counseled," and thereby he consoled them in so slow and troublesome, and equally dangerous a voyage. All these things are signified by the word παρῄνει.
27:10
10. I see,—not so much from the air and other prognostics of nature, as from the prophetic spirit. Injury,—as if to say: We are wicked and injurious, not only to the ship and its goods and their masters, namely the merchants; but also to our souls, that is to our lives: for we expose these to the danger of perdition and death, if we continue to sail in winter and at an inopportune time. Some less correctly interpret by "injury" the offense of God and sins committed by the sailors and passengers, as if Paul had foreseen from these an impending storm from God's vengeance.
27:12
12. Phoenix.—This "Phoenix" is not Phoenicia, a region of Syria, whose capital is Tyre and Sidon; but a city and port in Crete on its southern shore. Thus Ptolemy, book III, last chapter, who calls the city Φοίνικα, the port Φοινικοῦντα. And thus by apposition Luke explains it, adding: "A port of Crete looking toward the southwest and northwest." For Africus is a wind partly southern, partly western, namely midway between south and west; Corus however is western, or lateral turning toward the south, of which Juvenal, Satires 14: "And always to be lifted by Corus and Africus." Furthermore Africus is so called because it blows from Africa. Hence by another name Libycus, Libs and Notus is it called, of which Horace, book I of Carmina, ode 1: "The Africus struggling with the Icarian waves." And Pliny, book XVIII, chapter 34: "Opposite to Aquilo from the winter west Africus will blow, which the Greeks call Libs." Hence it is turbulent and stormy, and stirs up tempests. Whence African storms, as if excited by the Africus wind, are called by Horace, book III of Carmina, ode 19. The same, Epode 16: "Go, feet wherever they carry, wherever over the waves Notus calls, or the impudent Africus." And Virgil, I Aeneid: "Both Eurus and Notus rush, and Africus frequent with storms, and roll vast waves to the shores." Hence also Isaiah: "Whirlwinds," he says, "come from Africa"; thus he himself chapter 21, verse 1. To winter,—in Phoenix, the port of Crete already mentioned.
27:13
13. When they had loosed (namely the sails and anchors, that is set sail) from Assos.—This Assos is not that city near the Troad of which chapter 20, verse 13; but it was a city or place and port of Crete to the north, from which setting sail and sailing past Crete toward the west, to the port of Phoenix, which was to the south, they decided to sail. Thus Baronius.
27:14
14. A typhonic wind called Euroaquilo was sent against it. — In Greek Εὐρακύλων, that is a stormy and wave-tossed Eurus, stirring up waves and whirlpools in the sea, like the North Wind: or such as is Eurus turning toward the North Wind. Whence Our author translated it "Euroaquilo," and some suspect that Our author read in the Greek Εὐροακύλων, and therefore Philip Cluverius entirely contends that it should be read thus in the Greek, lib. II De Antiqua Sicilia, cap. xvi. Eurus, or Vulturnus, blows from the East: whence it is opposed to Zephyrus, which blows from the West; but if it be intermediate and mixed, that is blows between the East and the North, it is Euroaquilo. And that such was the wind here is indicated by Our author, translating "Euroaquilo," and he gathered this from the fact that the ship from the Cretan shore, driven by this wind partly toward the South, partly toward the West, namely to Malta, which is situated between Africa and Sicily. You will say: Malta is directly to the West with respect to Crete, and in no way turns toward the South; therefore Euroaquilo could not drive St. Paul's ship toward Malta, but toward Africa. Philip Cluverius responds in the place cited, that Malta is to the west of Crete, but Gaulus or Cauda, into which Euroaquilo drove the ship, is situated to the south and west of Crete, as testified by Mela and Pliny. Therefore, carried away from Crete below the right toward Gaulus by this wind, when they feared lest they be driven further by the same course into the Syrtes, "letting down the sails they were borne along," namely from the east toward the west toward Malta, holding that region by the help of the rudder. But this response is opposed first by the fact that Ortelius and other Geographers place Gaulus, or Gozo, precisely to the west of Malta, equally as of Crete. Again, by the fact that the same Euroaquilo drove St. Paul's ship from Gaulus to Malta. Moreover, by the fact that this Euroaquilo here was a Typhon, as St. Luke says; but Aristotle denies that a Typhon is produced when the North Wind blows, because it is formed from a dry and hot exhalation, and therefore the cold and frost of the North Wind overcomes and immediately extinguishes it. This wind was therefore an eastern one, namely Eurus or Euroclydon, which Our author translated "Euroaquilo," not because it blew from the North Wind, but because it was impetuous and violent like a vehement North Wind. For a Typhonic wind, called Euroclydon, is a stormy and whirling Eurus, vibrated with force. But Eurus blows from the winter East, as Aristotle, Seneca and Pliny teach: a wind blowing from which region of the sky, if it overtakes navigators in the Adriatic sea, rightly drives them to Malta near Sicily, as is known from navigation tables and Geography. Thus our Octavius Cajetanus, in Isagoge, cap. xix. You will reconcile both if you join both and say that Euroaquilo is called Eurus, which was stormy like the North Wind, and at the same time inclined somewhat toward the North and was lateral, which by Columella, lib. III, cap. xi, is called Euronotus; by Gellius, lib. II, cap. xxii, Vulturnus, and blows from the winter East between Eurus and Notus, or the North Wind, as testified by Pliny, lib. II, cap. xlvii. Add that in the sea, especially in winter, new winds, indeed contrary ones, often suddenly arise, and they alternate with each other, and thus conflict. Thus it is very credible, and almost certain, that this Euroaquilo did not blow throughout the entire time of the ship's tossing, but alternated with Zephyrus. For this wind finally drove the ship from the island of Cauda, which is to the west of Malta, as I shall say below, to Malta. It therefore blew then from the West and was a western wind, namely Zephyrus; not an eastern one, namely Eurus. "Typhon" is a twisted and turbulent wind, a whirlpool or vortex, and a whirlwind, which the Greeks call "motion in a circle," or ecnephia, that is bursting forth from a cloud through a small opening of the cloud, and therefore it is impetuous and stormy, concerning which Aristotle, lib. III Meteor., and Pliny, lib. II, cap. xxviii De Repentinis flatibus: "But if," he says, "the depressed bosom, more tightly rotated, breaks without fire, that is, without lightning, they make a vortex, which is called Typhon, that is a vibrated ecnephia. This carries with it something torn from a cold cloud, turning and rolling and aggravating the ruin by its weight, and changing the place from place by rapid rotation: the chief plague of navigators, breaking not only the antennas, but the very ships twisted. The sign of an impending Typhon, or ecnephia is a small cloud, which when sailors see, they immediately lower the sails and betake themselves to port." Typhon is frequent at Genoa, where it often breaks ships; it overturns rocks, trees, towers, stables, indeed tears them up from their foundations and carries them elsewhere. Pliny assigns vinegar as a remedy for Typhon, as being extremely cold, poured upon the approaching Typhon, as being extremely hot, whence also Typhon was named from τύφω, that is, "I inflame." The same, repelled by its own impact, carries up into heaven what it has seized and sucks it up on high. Furthermore, that this Typhon and the storm excited by it was sent by the devil, so that he might sink and destroy Paul, St. Chrysostom hints. Where note symbolically, the devil appropriately insinuated himself into the Typhon, because he himself often mingles with the Typhon and excites storms in the sea and air. Whence also Typhon thus snatches away ships and other things, drives and whirls them, so that it appears animated. Therefore the daemon is a spiritual Typhon: first, because Typhon is swollen with pride; second, because in tempting men the Typhon imitates, stirring up disturbances in the imagination and soul, just as Typhon stirs up storms in the sea, and this by whirling the soul from one thought to another, from one passion to another, from one desire to another: now indeed by fear, now by boldness; now by anger, now by pusillanimity; now by sadness, now by joy; now by suspicions, now by presumption; now by hatred, now by love, he harasses man. Whence St. Gregory, book XXXII of the Morals, chapter xvii, explaining that passage of Job, chapter xl, verse 12, "The nerves of his testicles are twisted together," mystically of the manifold arguments of the devil, by which he himself pollutes and corrupts souls prostrate to him: "His testicles," he says, "are wicked suggestions, by which he grows hot in the corruption of the mind, and in the defiled soul begets the offspring of iniquitous work. But the nerves of these testicles are twisted together, because the arguments of his suggestions are bound by intricate inventions, so that he makes very many sin, to such a degree that if perhaps they desire to flee sin, they do not escape this without another snare of sin: and they incur guilt while avoiding; and they are not at all able to free themselves from one unless they consent to be bound in another." He then demonstrates this with particular examples in every state, before the eyes. Third, Typhon is fulminous: for seeking a looser place through the broken cloud, like lightning it rushes downward with great force: indeed sometimes by the repercussion and constriction of exhalations and winds it conceives fire, and as it were lightning, so that at the same time fire and blast are borne downward; and then it is called Prester (from πρήθω, that is, "I kindle"). This carries with it something torn from the cold cloud, rolling, turning, and aggravating the ruin by its weight, and changing place from place by rapid whirling, prostrating not only nearby things but also burning them: by whose fire also the sea sometimes seethes, as the Conimbricenses teach, tract. 6 in Meteora, chapter vii. Thus the daemon is fulminous, indeed lightning itself, according to that saying of Christ: "I saw Satan as lightning falling from heaven," Luke x, 18; and like lightning he invades men, strikes them down, kindles them with anger, lust and other desires, according to that of Job, chapter xli, verse 10: "Out of his mouth lamps proceed, like torches of burning fire. Out of his nostrils proceeds smoke, like a pot heated and boiling. His breath kindleth coals, and a flame cometh out of his mouth." Where see St. Gregory, book XXXI of the Morals, chapter xxi. Thus Seleucus, king of Asia, was surnamed Ceraunius, that is, "fulminous," on account of his keen and fulminous genius. Fourth, St. Gregory, in the Song of Songs, chapter iii, explaining that passage "Arise, O north wind, and come, O south wind": "What," he says, "is designated by the north wind, which constrains in cold and makes torpid, except the unclean spirit, who, while he possesses all the reprobate, makes them torpid from good work? But by the south wind, namely the warm wind, the Holy Spirit is figured, who, while he touches the minds of the elect, releases them from all torpor, and makes them fervent, so that they work the good things which they desire." Fifth, sometimes blasts from different clouds, say the Conimbricenses in the place cited, or thrust out from one part and another of the same cloud, are gathered together, and while they strive in different directions, during the struggle they are turned back upon themselves, and being rotated they create a whirlwind similar to that which we see in the waters of rivers, which strike upon a rock projecting to the side of the bank, and without exit are bent back upon themselves: in which manner also otherwise, when wind is driven by force from a wide space into a narrow one in gates or roads, a whirlwind comes into being. Therefore a blast cast out with great force from a cloud, if it descends straight, is properly called a whirlwind: but if it is twisted into a circle, it is called a tornado or Typhon, which most powerfully carries away all things with it, twists them, breaks them. Whence Olympiodorus says that Typhon is so called, διὰ τὸ τύπτειν σφοδρῶς, that is because it strikes and shakes powerfully and vehemently the bodies upon which it falls. But sailors, he says, call it σίφωνα, because like a σίφων, that is a tube, it draws the sea water to itself. Thus the devil most powerfully shakes unstable and inconstant men and draws them to himself and his snares, according to that of Habacuc iii, 14: "Thou hast cursed his sceptres, the head of his warriors, coming as a whirlwind to scatter me." And Job xl, 18: "Behold he will drink up a river, and will not wonder, and he hath confidence that the Jordan may flow into his mouth." Where see St. Gregory, lib. XXXII Moral. cap. vi.
27:15
15. And when the ship was caught, — by the typhonic wind, which drove it and turned it about like a whirlwind.
27:16
16. Cauda. — The Greek texts have Κλαύδην, that is Claudam. By Pliny, lib. III, cap. viii, it is called Gaulos; by Mela, lib. II, cap. xvii, Gaudos; by Ptolemy, lib. III, cap. xiii, Claudos; by others it is called Caudos, by others Caunos; the Syriac translator rendered it Cura, or Cora. Suidas indicates that Καῦδον is an island near Crete, memorable by this name, because huge wild asses are born there. Others think that here is meant that which is now called by the corrupted name Gaulo, Gaudico and Gozo, and is scarcely three hours distant from Malta, both because shortly after this ship reached Malta, and because its inhabitants profess that they were converted by St. Paul when he came to Malta, and they add that by a miracle their ancestors heard Paul preaching in Malta from their island. What is wonderful about this? Thus the voice of Anthony of Padua was heard, and of St. Vincent Ferrer by those absent and far removed. But this opinion is opposed by the fact that this ship scarcely reached Malta after fourteen days, as is said in verse 27, when Gozo is but a few hours distant from Malta; unless one should say that the ship, driven by contrary winds, now pushed forward, now driven backward, was tossed about near Gozo for so many days, as is wont to happen in a storm. Thus that Cauda is that which is now called Gozo, Philip Cluverius thinks, lib. II De Antiqua Sicilia, cap. xvi, and many others. We could scarcely obtain the boat, — that is we could scarcely draw the boat from the sea and place it in the ship. For merchant ships are accustomed to have a boat attached to them, both for carrying men and goods in and out, and for watching for pirates and shallows, and so that in shipwreck they might escape by means of it, and for many other advantages. Boat is said to be from σκάπτω, that is "I dig out." For at first they made boats and ships from the trunks of trees hollowed out, as the Indians still do, among whom ships are hollowed-out boats. Bede divides and reads differently, namely thus: "Then we ran past the island, which is called Cauda, which we could not occupy, but having sent out the boat they began to help the ship." But this reading plainly differs from the Greek and Latin Vulgate.
27:17
17. Which being taken away, — into the ship. They used helps, girding about the ship. — Cajetan by "helps" understands helper soldiers and passengers who were in the ship: for these indeed helped the sailors in girding about the ship. For thus we call servants and workers "works" in the abstract. Others more plainly by "helps" understand chains, hooks, ropes and other instruments by which they girded about the ship. You may ask, what is it to gird about a ship? and how was it done? Cajetan thinks it was done by empty casks, which being hung on either side of the ship sustained it, lest it strike or stick in the sand. But truly these casks could not have sustained a merchant ship. Wherefore better Bede, Gagneius, Arias and others think it was done, both by chains, ropes and hooks by which they bound the ship together; and by anchors, stones and other weights, which being tied to the ship they cast down into the sea; partly to retard the course of the ship, lest driven by the force of the winds it should dash upon rocks and the Syrtes, as in the British sea they are accustomed to restrain a ship by putting great stones behind it, as Bede says: for these both press down the ship, so that it feels less the force of the winds, and weigh it down, so that it cannot be so easily tossed and turned by the wind; partly to avoid the Syrtes and rocks; partly so that the ship might go straight and in an even balance, lest driven by the force of the wind to the side, it should be overturned and sunk; partly so that by ropes, chains and hooks the sides of the ship bound to each other might be stronger and might resist the rocks more powerfully; partly so that by ropes the ship might be held back by the sailors and directed in some manner. Thus drivers on a steep and precipitous descent gird the last wheel with a chain, so that it cannot turn, so that thus they may slow down the more violent course and rotation of the chariot, lest driven headlong it should be overturned or broken. Furthermore the whole ship could not be girded about lengthwise all around. For it was immense and vast in length, as being one which besides cargo contained 276 men. Wherefore they girded it about only in certain parts, for example in the middle, binding and binding together each side crosswise, likewise the prow or the front part of the ship: for this even in a strong tempest sailors are accustomed to gird about, lest striking shallows it should break apart, and so that it might more powerfully resist the waves rushing upon it first, and by cutting through them constantly might make a path open and safe for the ship. For the prow is as it were the beak and lance of the ship, and its shield, wall and bulwark. Lest they should fall into the Syrtes. — Syrtis in the singular, or Syrtes in the plural, are sandy places about the borders of Africa toward Egypt, and therefore most dangerous, so called from σύρειν, that is "to draw," because it draws and swallows ships. Whence the Poets fabled that Sirens in the Syrtes enchant and swallow ships and sailors. For in it there is great inequality of sea and land, and in one place it is very deep, but in another shallow: and when the wind blows a heap of sand which was upon the sea, settles into the deepest valleys, and what was pressed down, soon rises up above the waters. Hence sandy places in any sea are called Syrtes, says Servius. The vessel being lowered. — First, the Syrian and Bede by "vessel" understand the yard-arm, or the cross-beam on the mast, to which the sail is tied, as if to say: We lowered the yard-arm with the sail. Thus Chrysostom and Mariana: for sailors lower the sails in a tempest, lest the ship be torn away by the raging wind and sunk. Second, Vatable understands the boat, as if to say: We lowered the boat into the hold of the ship. Third, Cajetan understands the casks already mentioned. Fourth, Gagneius, Dionysius and many others understand the anchor, that is anchors. For the anchor is the proper "vessel," that is instrument of the ship and sailors, as if to say: Having lowered anchors into the sea, as I said a little before, they retarded the ship. Fifth, Salmeron understands the ship itself and its belly and bottom, as if to say: The vessel, that is the ship, we pressed down into the sea by anchors, stones and other weights, so that it itself might be lower and feel and receive less the force and impetus of the wind; which exposition is very apt.
27:18
18. They made a jettison, — they threw cargo and merchandise into the sea to lighten the ship, lest the ship so laden, driven by the force of the wind against the rocks, should immediately break apart. Whence the Syrian translates: "We threw our goods into the sea."
27:19
19. The tackling of the ship they cast out. — By tackling he calls nautical instruments, which are as it were the arms of the ship, such as anchors, poles, oars, ballast, etc.
27:20
20. A storm of no small magnitude,—of clouds, rains, tempests, winds, thunders and lightnings. It is a terrible thing to see and hear it at sea: for it has the appearance of perpetual night, of darkness and hell. For, as Silius says, book IV, A dreadful tempest is borne from the boundless sky, Twisting dark masses and turbid clouds, It envelops the lands. And Virgil, I Aeneid: While he thus speaks, a tempest whistles with the North wind, The sail strikes from ahead, and lifts the waves to the stars. The oars are broken, then the prow turns away, and gives its side to the waves, a mountain of water follows, towering up. Some hang on the top of the wave; for others the wave opening Reveals the earth between the waves, the tide rages in the sands. Three the South wind tears away onto hidden rocks; Three the East wind drives into shallows and Syrtes from the deep, And dashes them on the shallows, and surrounds them with a barrier of sand.
27:21
21. And when much fasting had taken place,—ἀσιτία, that is, abstinence from food, both on account of fear and dread of shipwreck, which takes away from man the thought of food and hunger, and causes him to think of nothing but danger and impending death; and also to appease and propitiate God. Paul standing,—in body, and more so in mind and heart: "For the ship of his heart stood firm in the marine waves," says St. Gregory, book VII, epistle 127, because he had fixed the anchor of hope in God. Chrysostom notes Paul's joy in such great danger: for he had proposed to himself the conversion of Rome as a reward; his modesty, in that he does not rebuke, does not reproach, that when he had predicted this tempest, he was not heard, for to the afflicted calamity should not be added; his prudence, by which he gives them sound counsel; his mercy and charity, by which he showed paternal care for the prisoners, who were guilty of a thousand crimes, and saved all of them, and predicted and promised salvation to all. He adds that this tempest was permitted by God, so that through it the virtue, holiness and dignity of Paul might be revealed. And to gain loss,—κερδῆσαι, that is, to gain, that is to incur this loss or damage, and injury; the Syriac, "deprivation." Hugo and Vatablus understand by "injury" the tempest of sea and sky. More plainly you should understand this injury as loss and damage. For this was an injury both to the sailors and passengers, as well as to the owners of the goods which were in the ship, especially since Paul had predicted this to the sailors, and therefore they themselves ought to have guarded against it, as I said at verse 10.
27:22
22. No soul,—that is, of bodily life. Lyran adds, "and spiritual," as if all these souls were saved eternally by God for the sake of Paul. But this is not genuine, although it be probable, as St. Chrysostom hints, concerning which see verse 24. Except the ship,—both so that the sailors might be punished for their ship, because they had not heeded Paul's sound counsel; and so that God might permit it to follow the course of nature: for in a shipwreck the ship is wont to perish and be lost before all else; and so that the greater benefit of God and the glory of Paul might appear, in that he had saved all the passengers without the ship. Thus Chrysostom.
27:23
23. Whose I am—minister, worshipper and Apostle. He says this, lest the Gentiles who were in the ship should attribute this oracle or miracle to their own god or gods. And whom I serve,—λατρεύω, that is, whom I worship with latria.
27:24
24. God hath given thee all. — Therefore all were already lost, that is, certainly to be lost, both by the course of nature, on account of the force of the tempest, as Oecumenius says; and by the vengeance of God, on account of their crimes. Whence Chrysostom thus explains it, as if to say: "Indeed they were worthy to perish, because they were disobedient: but nevertheless for thy sake I will save them." Wherefore the same Chrysostom in the Moral: "If those sailing, he says, in peril and sustaining shipwreck, if also those bound were saved through Paul, consider what it is to be a holy man in a house: for many tempests also press upon us, much more grievous than these, but God can also give us, provided we believe the Saints, as they did, if we do what they command. For they are not simply saved, but they themselves also brought faith: although the Saint was bound, he works greater things than those loosed. And consider this deed here. The centurion loosed had need of that bound one: the skilled helmsman needed one governing. For he did not govern such a small boat, but the Church of the world; who had learned from that Lord of the sea not by human art, but by spiritual knowledge, in that ship many shipwrecks, many storms, spirits of malice, inward conflicts, outward fears, and thus he was truly a helmsman here." In like manner St. Benedict by his merits and prayers obtained that the Lombards laying waste his monastery should capture or kill no man: therefore God gave them things, he guarded souls. Benedict was therefore similar to Paul, says St. Gregory, II Dial., cap. xvii. Chrysostom adds that our life is as it were a continuous tempest and alternation of troubles, and therefore we likewise need Paul, and for this reason we ought to procure his aid for ourselves by believing and obeying his epistles and precepts; and he concludes: "Let us keep Saints with us, and there will be no tempest: nay, even if there be a tempest, there will be serenity and tranquility, and deliverance from dangers. Because that widow had a Saint as a guest, even her son's death was loosed, and she received the boy alive again. Where the feet of Saints enter, there will be nothing that saddens; even if something happen, it pertains to trial and greater glory of God. Accustom thyself, that the floors of thy house be trodden by such feet, and the demon will not tread there, and most deservedly: for as where fragrance is, there foul odor has no place, so where holy ointment is, there the demon is suffocated, and at the same time gladdens those acting, recreates the soul, spreads fragrance: where thorns, there beasts; where hospitality, there are no thorns. Mercy entering cuts down the guilty better than any scythe, burns more violently than any fire. Fear not. Let the footsteps of Saints be revered, as the fox reveres the lion: for the Just, he says, is confident as a lion. Let us introduce these lions into the house, and all beasts will be driven out, not by roaring, but by simply speaking. For the roar of a lion does not thus put beasts to flight, as the prayer of the just puts demons to flight: if he speak only, they fly away." St. Ambrose has similar things, lib. I De Abraham, cap. vi. From the said things, St. Jerome rightly, lib. Contra Vigilantium et hagiomachos, gathers, if Paul in this life obtained salvation for souls from God; therefore now, already glorious, he will be able to obtain more, enjoying the same in heaven. "Moreover on account of Paul see all these things done, says Chrysostom, that the bound soldiers and centurion might believe:" whom all he indicates were converted by Paul to Christ. "For even if they had been stones, on account of the oracles, miracles and benefits of Paul, they would certainly have thought great things of him." And this he indicated by "God hath given thee all," namely both as to the salvation of soul and body: for the former is far more precious than the latter and proper to St. Paul.
27:27
27. In Adria, — in the Adriatic sea. Thus the Syriac. Thus it was called from Adria, an ancient town and port, at the river Padus founded by the Tuscans, as Pliny testifies, lib. III, cap. xvi. Moreover the Adriatic sea is sometimes taken broadly; nor does it embrace only the Venetian gulf, but also the Sicilian and Ionian sea, says Strabo, in whose age these things nearly happened: thus it is taken here.
27:28
28. The sounding line. — "Bolis" is a nautical plumb line, namely lead hanging from a rope, which when cast into the sea sailors use to explore the depth of the channel, lest the ship strike upon shallows, sands and rocks. Called bolis as if a missile, from βάλλω, that is "to cast, send, throw." They found twenty fathoms, — namely down to the channel or bottom of the sea. Whence the sailors fearing lest the ship fall upon rough places, namely sands and rocks, cast four anchors from the stern, that they might hold and secure the ship until day should break, that they might see in what place they were and whither they ought to turn their course.
27:30
30. Under pretence, — under pretext, namely feigning that they would descend into the boat, not for the sake of fleeing, but that they might extend anchors from the prow, that is the forward part of the ship, either in the sea itself, or on land and shore, as the Syriac renders it, as if they had feigned that the ship had already been driven to shore and was in safety.
27:33
33. On the fourteenth day you continue fasting. — "Fasting," not that they ate nothing at all, but very little and incidentally, namely only what was necessary to sustain life; thus Hugo, Gagneius and others. For Hippocrates, in the book On Flesh and Principles, and other physicians teach that a healthy man cannot live without food for more than seven days. I say healthy: for the sick, whose natural heat is weak and phlegm abounds by which the heat is nourished, can prolong fasting for a longer time. What therefore he says, "taking nothing," that is very little and as if nothing: or "nothing" in the manner of a proper and just meal or supper, but sipping certain things here and there rather than eating.
27:35
35. He began to eat. — Note here the prudence of Paul's charity: that he might console the afflicted and those nearly exhausted by fasting, he might induce them to take food; he himself first, having publicly given thanks to God, began to eat. A certain religious man known to me in Belgium imitated this, who, in order to heal a certain maniac persuaded by a disordered imagination that he was dead and therefore unwilling to eat and wasting away from fasting, because he said the dead do not eat, put on the appearance and form of a dead man and began to eat before the maniac, and thus persuaded him that the dead also eat: by which means he induced him to eat and restored him to himself.
27:38
38. Casting out the wheat. — In the casting out which they had already made before, verse 18, they had not thrown out the wheat: because namely this was necessary to them for food. Thus neither did they cast out those things by which they swam.
27:40
40. Loosening the joints of the rudders. — They call rudders the helm, by which the ship's master steers the ship, just as the charioteer steers horses by reins and the chariot by the pole, just as the ploughman steers the plough by the ploughshare. They therefore loosened the helm, as if entrusting the ship to itself and to the winds, so that it might be carried more easily to the shore or the land at hand; or rather, so that they might use the helm more readily, to direct its force whither they wished. The Artemon. — Some think the "artemon" is a pulley by which ropes are drawn, others an antenna, others something else. It is more truly a small and narrow sail, so called from ἀρτάω, that is "I suspend." That it was small is gathered from the fact that the ship was hurrying to shore; and because sailors in a storm lower the large sail and set out the small one, lest they be snatched away by the force of the winds and driven to destruction.
27:41
41. Two Seas — In Greek, in Latin "two-sea," as the Zurich version translated it. Thus is called a place between two seas, or an isthmus, which is washed by sea on both sides, and which the sea cuts and divides as it were, such as Corinth, of which Horace, book I of Odes, ode 7: "Or Ephesus or the two-sea walls of Corinth." Moreover in a place of two seas, on account of the land cutting the sea, a certain danger of shipwreck is wont to occur. This place of two seas is adjacent to Malta, and is caused by a nearby rock, now called Selmon by the Maltese; on which therefore also a small chapel is seen, in memory of this shipwreck, dedicated in the name of St. Paul. In its left bay is seen on a rock a round shell, six palms deep and as many wide in diameter, which is commonly full of fresh water, although it is only a few paces distant from the sea and its salt water, and is called the fountain of St. Paul: it is believed that he himself miraculously produced it upon landing. Finally this place in the middle of this shore is also now commonly called la Cala de S. Paolo, that is the harbor or landing of St. Paul. Thus Philip Cluverius, book II On Ancient Sicily, chapter xvi, and our Octavius Cajetanus, Introduction, chapter xix.
27:42
42. Prisoners, — that is the bound defendants whom they were guarding. See what was said verse 1. The soldiers therefore wished to kill them, as if they were condemned to death.
27:44
44. Upon those things which were of the ship, — namely upon the cargo, wood and timber; Vatablus, upon fragments, which namely they were tearing from the ship: for the ship was intact, not broken. This is Paul's fourth shipwreck. For he himself recounts three earlier ones, II Corinthians xi, 25, saying: "Thrice was I shipwrecked: a night and a day I was in the depth of the sea." For that epistle was written long before this Roman journey. Whether he suffered more often, we do not know.
Moral Lessons from the Shipwreck Learn morally here, first, how great are the perils of the sea, in which, as Anacharsis says in Laertius, book I, chapter ix, and Juvenal, satire 12, sailors are distant from death by only four fingers (namely, by which the ship projects into the sea). Hence Bias the sailor, Plato testifies in the Axiochus, neither counted him among the living nor among the dead. Whence Cato grieved over three things: first, that he had revealed his secret to a woman; second, that even one day had slipped away from him without fruit through negligence; third, that he had traveled by ship when he could have gone on foot. Thus Plutarch in the Life of Cato. Stobaeus attributed these same three things to Alexander, and Antonius in the Melissa, part I, sermon 17, to Aristotle, except that for the second he puts that in this life so fleeting and uncertain, he had remained even one day without making a will. When asked what was trustworthy, Pittacus replied, "The earth;" what was untrustworthy? "The sea." Laodamas the Homeric hero thought nothing more wretched than a brave man tossed about by the sea. Callimachus said the sea was most pleasant, but if one beheld it from the land; which Horace imitated, saying: To watch Neptune raging far from shore. Lucretius, book V, writes that in the golden age of Saturn there was no use of ships and navigation. Wherefore it was an ancient custom of the faithful that those about to board a ship would confess their sins and be reconciled with God, and thus either prepare themselves for death or escape the perils of death. Second, how great is God's care for His own. Behold, God here snatches Paul from present mortal peril, and on account of him all the sailors, even if unbelievers, numbering 276. Truly the Poet says: With divine favor you sail, or with a twig. Thus God saved Noah the just with eight souls through the ark in the universal cataclysm of the world: thus also Jonah in the belly of the whale. Indeed, Julius Caesar, comforting the ship's captain in a storm, said: "Do not fear; you carry Caesar and his fortune: that will protect you." For Caesar is one "whom the divine powers never abandon," says Lucanus, book IV, and Plutarch in Caesar. Memorable is the example which St. Paulinus graphically depicts throughout his entire epistle to Macarius, where he recounts how a certain old man was marvelously snatched by God from a dreadful shipwreck, all his companions and the ship's cables lost. Similar is what St. Gregory narrates, III Dialogues, chapter xxxvi, concerning Maximian, Bishop of Syracuse, that after the shipwreck on the ninth day he arrived safe with all the sailors in port, the ship alone being lost. Thus St. Mary Magdalene, with St. Martha, St. Lazarus and companions, placed by the Jews in a ship without sails and oars, God steering the ship, arrived safely at Marseille with all preserved. Third, Paul and the Saints in tempest, shipwreck, battle, plague, robbers, hunger, prison and any other calamity or danger, stand serene and secure, especially when they perform pious and Apostolic work; for they know themselves to be dear and of concern to God. Wherefore then they do not so fall in spirit that they become more elevated, and the more they hope in God; and they unite themselves to Him the greater the danger. Thus the Psalmist, Psalm xxvi, 1: "The Lord, he says, is my illumination and my salvation, whom shall I fear? The Lord is the protector of my life, from whom shall I tremble? If armies stand against me, my heart shall not fear. If battle rise up against me, in this I shall hope." And Job xiii, 15: "Even if He kill me, in Him I shall hope." Fourth, what the virtue of charity and obedience avails. God willed Paul to go to Rome, and there to preach: Paul, in order to comply with this will of God, appeals to Caesar, and willingly undergoes so many perils of lands and seas. Wherefore by the merit of this virtue he does, as it were, bind God to direct and prosper his journey. God therefore him, and on account of him all his companions, by an oracle and as it were by a miracle, exempts from certain danger of death. Celebrated is the history and maxim concerning obedience of our holy Father Ignatius, which Father Ribadeneira recounts in his Life, book V, chapter iv at the end. When he was, he says, Superior General, he said: if the Supreme Pontiff should command that I board a boat or ship at the mouth of the Tiber, the first one that came to hand, destitute of nail, mast, sails, and oars, and thus without provisions cross the sea, I would do it with a mind not only equable, but also willing. And when a certain Prelate, marveling, objected: "What sort of prudence would this be?" St. Ignatius answered: "Prudence, Sir, belongs not so much to the one obeying, as to the one commanding." The son St. Francis Xavier followed the parent, who, hastening to the barbarous Mauritius islands, when friends dissuaded him from this journey, and finally used force and denied him a ship, answered, "that he feared no perils, no kind of death, where the worship of God and the salvation of souls were at stake: nor did he count any enemies save those who opposed divine obedience; it was certain to him that he should follow God calling him to Mauritius: nor would a ship delay him, if a ship were lacking, for he, leaning upon God, would surely cross over." Thus Turselius, book III of his Life, chapter ii. He spoke, and he performed it. Wherefore in shipwrecks he exulted with St. Paul, and besought God not to take from him the present peril and cross, unless he should send a greater one. And by this his zeal in shipwreck he obtained from God for all the sailors life and safety, in the manner of St. Paul. At another time a boat, torn from the ship by the force of a tempest, in which infidels were being carried, he himself appearing in that very boat and bringing it back, restored it to the ship: by which miracle he converted them to the faith. Finally, to Malacca he promised, foretold, nay, from afar beheld and by his prayers brought about that noble naval victory of two hundred Portuguese against five thousand most warlike Achenese soldiers. Most excellently St. Augustine, on Psalm cxxxii: "Many," he says, "were shipwrecked with Paul. Lovers of this world suffered shipwreck, and all came out naked. They lost what they had without, and found their heart's home empty. But Paul bore in his heart the patrimony of his faith, which no waves, no tempests could take away. He came out naked, and he came out rich." The same Augustine, sermon 29 On the Saints: "Peter," he says, "presumed to walk upon waters with a power due to God alone, and with nature opposing, bringing his step suspended through new paths of an unwonted sea, he trod upon the swelling backs of the sea. But Paul was not less, whom, as it were a new Testament Jonah, cast about day and night through the depths of the sea, the wave absorbed and gave back, not daring to violate so sacred a deposit: because the wave, serving him as a guardian, was preserving him for his preaching to peoples." But if at any time God does not snatch away a just man, nay an Apostle, from shipwreck or other peril, but permits him to be engulfed and to die, let him acquiesce in the will of God, and say with the afflicted St. Job, chapter i, verse 21: "The Lord gave, and the Lord hath taken away: as it hath pleased the Lord, so it is done. Blessed be the name of the Lord." And that word of Christ dying, and descending to hell: "I foresaw the Lord in my sight always, for he is at my right hand, that I be not moved. For this my heart hath been glad, and my tongue hath rejoiced: moreover my flesh also shall rest in hope. For thou wilt not leave my soul in hell," Psalm xv, 8. And that of St. Paul, Romans xiv, 8: "Whether we live, we live to the Lord; or whether we die, we die to the Lord." Thus St. Francis Xavier, already attempting the conversion of the Chinese Empire, God permitted to die on a desert island, abandoned by all. Thus Father Ignatius Azevedo, with forty companions, seeking Brazil for the cause of the Gospel in the year of the Lord 1570, God permitted to be slaughtered and drowned by Calvinists. Thus some others of our Society sailing to the Indies, God permitted to perish in shipwreck. Memory-worthy is a recent example of Portuguese Fathers, who, having struck a reef, when the ship's master offered them a boat by which they might escape to shore, refused it, preferring to mingle with the crowd of sailors on the reef, so that they might stand by those about to die of hunger in their final agony, and finally remain with them, rather than live abandoning them; which is indeed a kind of martyrdom and heroic charity, by which one lays down his soul with Christ for his brethren. We read of Blessed Jordan, who succeeded St. Dominic in the Generalate of the Order of Preachers, and was of remarkable holiness, that when he crossed over into the Holy Land, near Acre he suffered shipwreck and perished drowned; and when many lamented not so much the death of so great a man as the manner of his death, and almost murmured against God, that He had permitted His holy Father to be swallowed up by the waves, Jordan himself appeared to many, shining with wondrous light, and said: "I am Jordan. I have departed from this world unto the glory of the Blessed, and I have been lifted up among the choirs of the Apostles and Prophets, and I have been sent to console you. Hold this firmly and doubt not, for all who shall have served our Lord Jesus Christ unto the end shall be saved." Thus his Life has it, vol. I of Surrius, on the 13th of February. Therefore the Just man, whatever death may overtake him, shall be in refreshment, especially when he lays down his life in the way and work of charity or obedience. For such a one dies with God, indeed for God, and from God, and therefore is a victim of obedience and charity, most glorious and dear to God. Most excellently St. Augustine, epistle 122, at the end: "What difference does it make," says he, "whether fever or the sword released him from his body? God regards not the occasion of their departure, but what manner of persons depart to Him, in His servants." Lazarus lived miserably and died and was buried; the rich man in purple lived splendidly; but he descended into hell, while he was carried up by angels into the bosom of Abraham, Luke xvi, concerning which see St. Augustine at the end of Psalm xxxiii. The same, book I of the City of God, chapter xi: "An evil death," says he, "is not to be reckoned such as is preceded by a good life. For it is not what precedes death that makes death evil, but what follows death. Therefore those who must necessarily die should not be greatly concerned what happens that they may die, but whither they are forced to go in dying. Since therefore Christians know that the death of a religious poor man, even among the licking of dogs' tongues, was far better than that of an impious rich man in purple and fine linen, how did those horrible kinds of deaths harm the dead who had lived well?" For, as the Wise Man says, chapter iv, verse 7: "If the Just man be prevented by death, he shall be in refreshment."
Machine translation from the Latin, not reviewed.
27:1
v. 1 ut autem iudicatum est navigare eum, ἡμᾶς nos, gig mitti nos, ?n Italiam, ἐχρίθη, nequit dictum esse de illo decreto 25,12. 91. 95-21, sed tantumdem valet quod : constitutum, visum est; ex quo apparet tempus navigationi opportunum esse exspectatum, finem etesiarum, nam mare, inquit Tacitus (Hist. 2,98), etesiarum flatu in. orientem navigantibus secundum, inde adversum erat; etesiae autem, sicut scripsit Columella mediam hac de re sententiam secutus, incipiunt flare cal. augusti, desinunt III cal. septembris (Patr.) et tradt Paulum cum reliquis custodiis, cum aliis quibusdam captivis, ea enim notione custodia, custodiae leguntur quoque apud Senecam, Suetonium (cf. Sen. ep. 5; Suet. 081.97 , Dom. 1% ; Plin. ep. 10,30; Patr.) centurioni nomtne lulio cohortis Augustae, e cohortibus auxiliariis complures fuerunt hoc nomine nuncupatae, quarum aliquot in titulis commemoratae leguntur; aliqua exempla affert Patr.; talem honoris titulum frequenter cohortibus auxiliariis tributum esse ScAürer I p. 385 seq. ostendit, quem titulum Ptolemaeus graece reddit Σεξαστήν (Ptol. 2,3,30; 2,9.18; 8,3,30 λεγείων τρίτη σεξαστή). Censent itaque unam ex quinque cohortibus caesariensibus (losephus, Antiq. 19,9,2) hoc titulo fuisse insignitam (Schürer, Wendt, Bl.). Sed alia quoque explicatio non caret probabilitate. Exsistebat enim circa annum 59 cohors augusta equitum romanorum; vocantur Augustiani (Suet. Nero 23), Augustani (Tacit. Annal. 15,15), Αὐγουστεῖοι (Dio Cass. 61,20; 63,8) !, in qua cohorte Iulius erat centurio , qui fortasse ad certam quandam rem gerendam in orientem erat missus (cf. Plinius, nat. hist. 6,35). Huic acceptioni calculum adiiciunt Wieseler (Chronologie des apost. Zeitalters p. 391; Beitrüge p. 325), Beís. neque Felt. abnuit. De Iulio nihil certi scitur; aliquas coniecturas affert Wieseler p. 392. Descripto itineris? iudicata est ab homine harum rerum perito monumentum omnium pretiosissimum, quae rci navalis ex tota antiquitate nobis relicta sit; cf. Breusing, die Nautik der Alten, Bremen 1886 (DB/l.);
27:2
v. 2 ascendentes navem adrumetinam, secundum graecum non est navis ex Adrumeto, urbe maritima Africae et capite provinciae Byzacenae, sed ex Adramyttio, urbe Mysiae posita iuxta fluvium Caicum (cf. Strabo 13,1,51. 61; al. 606. 612; Ptolem. 5,23,8). Vocatur hodie Adramiti, Edramit; incipientes navigare circa Asiae loca, μέλλοντι quae navigatura erat ad loca Asiae minoris littoralia, in quibus navis illa sane mercatoria merces vel deponeret vel acciperet, sustulimus ἀνέχθημεν solvimus a Caesarea, perseverante nobiscum Aristarcho Macedone Thessalonicensi, de quo Col. 4,10 : salutat vos Aristarchus concaptivus meus; quem itaque apostolus eo nomine vocat quia socium ac comitem se praebuit suae captivitatis; nam in epistola ad Philem. v. 2& Aristarchus cum Marco, Dema, Luca inter adiutores Pauli recensetur;
27:3
v. 3 sequenti autem die devenimus Sidonem certe secundo vento navigantes, cum distantia sit sat magna; χατήχθημεν appulimus; ἀνάγεσθαι, κατάγεσθαι verba sunt nautica ; ἀν. dicuntur nautae, ubi oram solvunt, xa:. quando appellunt et portum subeunt (Patr.). Laudat Strabo praeclarum portum quem Sidon habet (13,2,92; al. 756). Centurio omnino bene affectus erat erga Paulum ; audierat sane a Festo esse virum nullius criminis reum, studio litterarum deditum (26,2&. 31. 32); humane φιλανθρώπως benigne autem tractans Iulius Paulum permisit ad amicos tire et curam sui agere! ; probabiliter licuit ei egredi cum milite qui eum custodiebat (cf. 28,16); aliquantulum aliter res exhibetur in codice floriacensi : permisit amicis qui veniebant (ad eum), ut curam eius agerent — sed, ut δέ. adnotat : potest utrumque verum esse : advenerunt Christiani (cf. de Tyriis 91,6. 5) audita re deditque centurio etiam egrediendi licentiam. Sidon urbs erat clara et illustris (Strabo 1. 0.( , quare navis mercatoria ad merces imponendas vel eximendas fortasse aliquot dierum moram ibi fecit;
27:4
v. & et inde cum sustulissemus subnavigavimus Cyprum, non commisimus nos alto mari, sed littora insulae Cypri ad laevam praeterlegimus )2667.( , propterea quod venti essent conirarii; recto enim cursu ἃ Syria ita in Lyciam (v. 5) transmittere solebant, ut Cyprum a dextra relictam non attingerent; id autem quominus facerent, ventis (occidentalibus) prohibebantur; unde erat ad Cypri promontorium orientale accedendum (cf. B/.). Cum veniret Paulus ab Asia in Syriam, praeternavigavit meridionalem partem Cypri (21,3); nunc vero septemtrionalem. Vocem ὑποκλεῖν explicat Wetst. : ubi navis vento contrario cogitur ἃ recto cursu recedere, ita ut tunc insula sit interposita inter ventum et navem, dicitur ferri infra insulam. Cyprum ad laevam eos habuisse patet quoque ex
27:5
v. 5 et pelagus Ciliciae et Pampliliae navigantes διαπλεύσαντες pernavigantes, gig et cum pernavigassemus mare quod secundum Ciliciam est et Pamphiliam τὸ χατὰ τὴν Κιλιχίαν; ex altera lectione navigabant quindecim diebus, venimus Lystram quae est Lyciae, Lystram erit mendum; nam Lystra urbs Lyciae apud alios scriptores et in vetustis monumentis nusquam comparet; comparet autem Lystra urbs Lycaoniae, regionis non maritimae, sed in media Asia positae (14,6; Patr.). Venerunt Myra, in urbem Lyciae nobilissimam; sita erat viginti stadiis supra mare in excelso colle (Straóo 15,3,3. 7); cf. Ptolem. 5,3,6; 8,17,93. Ibi navem adramyttenam relinquunt
27:6
v. 6 et 10% inventens centurio navem alexandrinam navigantem in Italiam transposwutit nos in eam; ἐμδιδάζειν vox est propria, si agitur de aliquo navi committendo (cf. Pape, Lex.);
27:7
v. 7 et cum multis diebus tarde navigaremus et vix devenissemus contra Gnidum χατὰ τὴν Kv(2cv, secundum, circa Cnidum, urbem Cariae maritimam in peninsula, quam ab occasu alluit mare icarium, ab ortu rhodium, Cretam versus porrecta (Patr.); urbem describit Strabo 15,9,15; al. 655; prohibente nos vento scil. quominus occidentem versus navigaremus ad |taliam tendentes, adnavigavimus Cretae ὑπεπ)λεύσαμεν (V. 8) turta Salmonem promontorium Cretae (inter latera australe et boreale insulae) spectans ad orientem septemtrionemque. Vento igitur flante inter septemtriones et occasum deferebantur ad illud Cretae promontorium a Cnido (Sm:ith) quem ventum appellant caurum (corum). Vocatur apud Strabonem Salmonium orientale Cretae promontorium et etiam Samonium (2,5,9; 10,3,90 ; 10,5,3 250 ἀχρωτέριον Σ᾽ χμώνιον). Inde ad oram meridionalem Cretae navis dirigitur
27:8
v. 8 οἱ vix iuxta navigantes μόλις τε παραλεγέμενοι αὐτήν et difficulter legentes eam i. c. oram meridionalem insulae legentes, secundum eam oram navigantes, venimus in locum quendam qui vocatur Boniportus לא[ λιμένες, quod nomen hodie quoque retinetur Kalos limen (Patr.) vel stus (εἰς τοὺς) Kalus limiones; est is portus unicus per illas regiones, apertus ad orientem, sed ex parte duabus tribusve insulis protectus ; distat 8 promontorio quod vocatur Matala (Lithinos) fere tria millia nautica ad orientem versus (B/.). In narratione de itinere quod in Palaestinam fecit Rauwolf (Augsburg 1582) portus vocatur Calismene (cf. Smith); eum portum quoque commemorat Pococke (Morgenland, Erlangen 1771, 1] p. 361); portus iste apud veteres scriptores non reperitur, sicut neque urbs ei vicina : cui ἐμαί erat civitas Thalassa, vide lect. var.; rudera quaedam oppiduli invenit ea in regione Spratt (Travels and Researches in Crete ff, 1 seq. Δὲ.) et eiusmodi urbem ibi fuisse prope portum nemo in dubium vocabit qui meminerit Cretam iam apud Homerum (11. 2,659) ἐχατέμπολις appellari. Ceterum accipe quae C. Mullerus adnotat ad Anonymi Stadiasmum maris magni n. 392 : prope promontorium , quod inter Καλοὺς λιμένας et Matalum versus libonotum longe procurrit, erat urbs Lisia, Lissa...; quo pacto in Actis ap. e Lissa factum sit Lisaea vel Alassa dicere non habeo. Dubitari vero nequit quin ᾿Αλαὶ Stadiasmi ad Λάσαιαν vel ἼΛλασσαν Actorum referendum sit. [n Stadiasmo legitur : ἀπὸ Λεδήνας εἰς ᾿Αλὰς στάδιοι χ΄ (cf. Geographi graeci minores, Parisiis 185% 1 p. 506). In tabula Peuting. idem locus vocatur Lisia (1. Lissa) et 16 mill. a Gortyna distare dicitur. . Paulus. qui iam ter naufragium passus (2 Cor. 11,25) itineris maritimi haud erat ignarus praevidet propter anni tempus navigationem fore periculis obseptam
27:9
v. 9 multo autem tempore peracto scil. &b incepto itinere, quia ventis contrariis navigatio.retardabatur v. &. 1.8, et cum iam non esset tuta navigatio, ἐπκισφαλής periculosa, eo quod et ieiunium iam praeteriisset, τὴν νηστείαν intellige ieiunium diei magni expiationis, qui erat dies decimus mensis septimi (Lev. 10,299), mensis tischri (sept.-oct.). Diem hunc Josephus quoque τὴν νηστείαν vocat (Antiq. 3,10,3; 14,4,3; 18,6,3. Bell. iud. 5,5,7). Uti Vegetius dicit : post diem octavum decimum Kalendarum octobrium usque in tertium Idus novembris incerta navigatio est et discrimini propior, propterea quia post Idus septembris oritur Arcturus, vehementissimum sidus, et octavo Kalendas octobris aequinoctialis evenit acerba tempestas; circa Nonas vero octobris Hoedi pluviales, quinto Idus eiusdem Taurus (de re militari 5,9). Hoc itaque periculum advertens consolabatur παρήνει admonebat eos Paulus
27:10
v. 10 dicens : viri, video quoniam cum iniuria ὕβρεως vexatione, molestia magna et multo damno non solum oneris οἱ navis, sed etiam animarum nostrarum incipit esse navigatio; cf. 2 Cor. 19,10 ἐν ὕδρισιν, vulg. in contumeliis, et Josephus dicit τὴν ἀπξ τῶν μόρων ὕδριν (Antiq. 3,6,5 et Anthol. 7,91,3 Σείσχσα θαλάττης ὕξριν; cf. Grimm, Lex. Wendt). Vir criticus morosus, Overbeck, censet hunc Pauli timorem repugnare et adversari promissioni 93,11 acceptae. Sed Paulus pro se accepit promissionem se Romam visurum; proin etsi pro se certus erat se salvum evasurum e maris periculis, tamen eo modo de periculo omnibus imminente monere potuit; de communi autem omnium periculo monens cur non loqueretur, ut locutus est, adhibens formam dicendi communicativam? . Sed centurio satius duxit sequi consilium eorum quos rei nauticae peritiores Paulo esse iudicavit,
27:11
v. 11 centurio autem gubernatori et nauclero magis credebat quam his quae a Paulo dicebantur; χυξερ- νήτης qui ad clavum sedens navem dirigit; erat princeps nautarum ; de eo dicitur νχυτῶν ἄρχειν, νχύτας ἐχλέγεσθαι, ἄρχειν πρωρέως, lpse autem eligitur a nauclero, domino navis, et eius imperio subest (locos velerum affert Wetst.);
27:12
v. 19 et cum aptus portus non esset ad hiemandum, plurimi statuerunt consilium navigare inde, si quomodo possent devenientes Phoenicen hiemare, portum Cretae respicientem ad africum et corum; portus itaque ad hiemationem non erat idoneus. Cur non fuerit idoneus, colligendum erit ex situ alterius portus ad quem devenire optabant, qui itaque situ suo tutam praebebat navi stationem contra ventos et tempestates hiemales. Hic portus erat Phoenice, Φοίνιξ; Strabo commemorat χατοιχίαν πρὸς τῇ νοτίῳ θαλάττῃ Φοίνικα τὸν Λαμπέων (10,4,8:; al. &76), Ptolemaeus : Φοινιχοῦς λιμήν, Φοίνιξ πόλις (8,11,8) et Strabo in isthmo centum fere stadiorum ad eius latus austrinum urbem collocat, ad cuius latus septemtrionale ponitur Amphimalla; quem situm portus congruere dicunt cum hodierno Lutro (cf. Smth, Felt., quamvis ali contradicant (cf. Wendt). Ad verum eius situm determinandum cardo rei vertitur in explicatione βλέποντα χατὰ Alfa xai χατὰ χῶρον. Est λίν ventus ἀπὸ ξύσεως ὧν χειμερινῆς (Strabo 1,9,91; al. 29); africus, ventus spirans inter meridiem et occasum; χῶρος autem flat inter occasum et septemtrionem. Portus itaque respicit xx:X secundum hos ventos; proin portus situs est versus illam regionem, in quam venti illi spirantes feruntur; proin apertus erat versus partes aquilonares et partes inter meridiem et ortum solis spectantes; atque eum situm ad orientem versus habet Lutro. Discrimen in situ determinando inde ortum est quod alii χατὰ Xi£« non de vento, sed de regione ex qua ventus fertur explicantes portum volebant spectare ad occidentem, scil. ad plagam esse apertum quae inter meridiem el occasum sit et inter occasum et septemtrionem. Occurrit quidem Xj apud LXX in notione regionis meridionalis (Gen. 13,14; 20,1. Num. 2,10. Deut. 33,23); verum apud profanos scriptores λίν et caurus (si lexicis fides est adhibenda) non occurrunt nisi de ventis; unde explicatio supra data : secundum ventos, i. e. secundum eam viam et regionem in quam venti feruntur, unice verbis congruere videtur, ita ut portus sit apertus versus illam regionem in quam venti feruntur, non vero versus illam e qua spirant (cf. Smith, Felt.). Quo situ portus tutam praebebat navibus stationem contra ventos spirantes ab occasu aquilonari et ab austro-occidentali parte, i. e. contra caurum et africum. In anonymi Stadiasmo n. 328 habetur : ab Apollonia ad Phoenicem εἷς Φοίνικα stadia 100; urbs est cum portu et insula. A Claudia ad Phoenicem stadia 300 (Georg. gr. min. 1 p. 507; ubi in nota loci quoque veterum et recentiorum quorundam de Phoenice et Claudia afferuntur). Et primo quidem favente vento portum illum eos consequi posse spes affulgebat non modica
27:13
v. 13 asptrante autem austro ὑποπνεύσαντος leniter spirante aestimantes propositum se tenere χεχρατηχέναι Se voto suo Phoenicen perveniendi iam veluti potitos esse (Beel.); cum enim navis dirigenda esset versus occidentem cum aliqua ad septemtrionem inclinatione (cursus enim erat W. N. W. Smith), auster lenis navigationi favebat, cuius flatum obliquis velis excipere poterant (Patr.); eo vento navis tenebatur secundum oram insulae neque in altum mare deferebatur; cum sustulissent de Asson legebant Cretam ἄραντες Scil. τὰς ἀγχύρας, ναὶ ἄραντες ἀπὸ τῆς γῆς Scil. navem, profecti; ἄσσον comparativus est ad ἄγχι, propius legebant Cretam; proin quam proxime ad oram cursum navis tenebant; gig levantes iuxta colligebant Creten; utraque versio syriaca : navigabant (ph) circa Cretam. Quod vulg. habet de Asson, uti patet de insula Asson (20,13) cogitari nequit; fuit quidem in Creta oppidum nomine Asus seu Asum, satis celebre a templo Iovis, ex quo hic Iupiter Asius vocatus est; at urbsilla non erat maritima, sed mediterranea (Plinius n. ἢ. 4,930: Patr.); insuper graecorum verborum constructio vetat ἄσσον habere pro nomine urbis. Quare hoc loco versio vulg. est relinquenda.
27:14
v. 1& non post multum autem misit se ἔθαλεν ruit, vi scil. et impetu contra 1psam xax' αὐτῆς Scil. Κρήτης i. e. de Creta ruit, quasi de montibus insulae praeceps ruit; xa:x proin eadem notione qua legitur Matth. 8,32 χατὰ τοῦ χρημνοῦ (Marc. 5,13. Luc. 8,33); contra insulam ventum spirasse intelligi non potest; nam navigium ex propinquitate insulae propulsabatur; ventus typhonicus qui vocatur euroaquilo, ventus procellosus, turbo; « typhon i. e. vibratus ecnephias, defert hic secum aliquid abruptum e nube gelida, convolvens versansque et ruinam suam illo pondere aggravanset locum ex loco mutans rapida vertigine; praecipua navigantium pestis » (Plinius, n. h. 2,49), εὐρακύλων quae vox alibi non occurrit, composita est ex εὖρος et aquilo et designat ventum qui flat inter eurum et aquilonem ; « nomen licet credere usitatum fuisse nautis, id quod maxime obvium est huiusmodi ventos exleges qui a qua plaga flarent certo dici nequibat, designare nomine composito e nominibus illarum plagarum, quas inter horum ventorum origo vacillare atque hac illac ferri videbatur, ita ut euroaquilo vocaretur qui ab orientali coeli plaga quam eurus et aquilo terminant, ita flabat, ut flare videretur modo ab euro modo ab aquilone » (Patr.); explica : Nordostwind , ventus aquilo, spirans inter orientem et septemtrionem. Hoc itaque vento vehementi et procelloso navis a littore cretensi propulsatur et spes attingendi Phoenicen portum iam perit,
Verum haud diu durabat navigatio illa prospera quam sperabant
27:15
v. 15 cumque arrepta esset navis 6) non. posset. conari 1n ventum ἀντοφθαλ- μεῖν (cf. Sap. 19,15), proprie ex adverso intueri; dein obniti, obluctari, resistere, data nave flatibus ferebamur, ἐπιδόντες, additur in altera lectione τῷ xvéov: ergo navis vento qui flaret commissa est, χαὶ συστείλαντες τὰ ἱστία, similiter Casszod. : tum collectis velis navis per undas coepit efferri, et Beda notat : « haec alia translatio manifestius edidit : et arrepta navi cum non possent occurrere vento, commodata navi flatibus colligere vela coeperunt » et philox. versio addit : et sicut contingebat ferebamur;
27:16
v. 16 ἐπ insulam autem quandam decurrentes quae vocatur Cauda, Gaudos (Plinius 4,20) , 140055 νῆσος, ἐν $ πόλις (Ptolem. 3,17,11( ; in Stadiasmo anonymi legitur : ἃ Claudia ad Phoenicem stadia 300 (Geogr. min. I p. 508, ubi in nota : Mela quoque 2,7 insulas ad Cretam memorat Chrysen et Gaudum); hodie vocatur 60220 ; ὑποδραμόντες 1. e. devecti infra parvam insulam νησίον et cum praetervehérentur oram insulae, aliquantulum insula interiacente ab impetu venti protegebantur; unde ea opportunitate usi sunt ad scapham navi alligatam e mari in navim attollendam, id quod tamen difficulter propter vehementem tempestatem effecerunt : potuimus vix obtinere scapham μόλις aegre compotes fieri valuimus (graece) linteris, qui scil. navi alligatus trahebatur post navem,
27:17
v. 17 qua sublata ἣν ἄραντες, in navem sustulerunt; dein ad alia quibus navis contra tempestatis vim muniretur se convertunt : adiutortis utebantur accingentes navem, βοηθείαις scil. adiumenta sunt quibus ad firmandam navem utebantur; in scriptoribus mechanicis 2000602: vocantur, quae ad structuram collapsam sustentandam supponuntur. Adhibebant igitur adminicula ad navim succingendam , i. e. circumligarunt navim funibus in exteriore ambitu, ut licet concussa non frangeretur eiusque asseres adstricti rudentibus, seu validis catenis non ita facile hiscerent (cf. Calm. Beel. Patr. Felt. Bl. Wendt). Eodem modo legitur apud Hesychium Cum itaque illo vento ad meridiem versus aliquo modo propellerentur, periculum erat, ne in syrtim tandem deveherentur; erant autem prope littus africanum duo loca arenosa, syrtis maior prope Cyrenaicam et syrtis minor prope Byzacenen; prior a Creta venientibus erat propior. Unde etiam contra hoc periculum adhibebant adminiculum : fimentes ne in syrtim. inciderent. summisso vase. sic ferebantur; de syrte maiore agit Strabo (17,3.90; al. 835), χαλζσαν- τες לד σχεῦος, Saepe explicant 0505: instrumentum navis i. e. armamenta, vela, antennas, ita ut velis et antennis remotis cursus navis retardatus sit. Sed cum de velis collectis iam in v. 15 secundum aliquos testes mentio facta sit et insuper vela esse collecta statim ab initio tempestatis certum sit re ipsa , hic alia erit explicatio quaerenda. Cursus navis erat retardandus; ad hoc attendere oportet quod habet Beda :Vrahebant autem et anchoras timentes ne occurrerent in syrtes. Quomodo hoc intelligendum sit, colligi potest ex versione quam habet gig : ne in syrtem incideremus, vas quoddam dimiserunt quod traheret. Quam explicationem etiam Dreusing proposuit, quamquam non noverat quod Beda et gig habent; cam approbat δέ. : > opus erat ut retardaretur is cursus, quod efficere solebant funibus a puppi in mare demissis ad quos destinatae erant vel ancorae vel glomera magna quae cum traherentur aquae paullum resistebant; est igitur τὸ σχεῦος aut σπεῖρα, glomus, aut ancora » οἱ affert. P/ut. Moral. 507 A : νεὼς μὲν γὰρ ἁρπαγείσης ὑπὸ πνεύματος ἐπιλαμβάνονται σπείραις xx) ἀγχύραις τὸ τάχος ἀμδλύνοντες, 66 Lucian. Toxar. 19; unde usus ille veterum nautarum indubius redditur. Ut syrtim vitarent, certe etiam ope gubernaculi navem quantum poterant a directione meridionali avertere conabantur. Inde quoque ex parte explicatur quod tandem in insulam Melitam sunt delati. Praeter periculum syrtis imminebat alterum fluctibus vento procel- ' loso intumescentibus, scil. ne navis nimium immersa fluctibus obrueretur; huic mox esse occurrendum intellexerunt
27:18
v. 18 valida autem nobis tempestate iactalis sequenti die iactum fecerunt i. e. ad navem levandam merces et onera proiecerunt ia mare; immo tempestate perseverante et fortasse aucta
27:19
v. 19 et tertia die suis manibus αὐτέχει- 256 quasi sedulitatem et magnum studium denotat navem exonerandi armamenta navis protecerunl τὴν σχευὴν, 1. 6. utensilia navis eiusque apparatum, supellectilem, puta mensas, scamna, antennas, vasa. Haec ideo quoque proiecisse censeri possunt, ne si per fluctus abriperentur insuper stragem darent )2/.(. In eiusmodi discriminibus primo quidem proiiciuntur merces, deinde sarcinae, et nauticus apparatus, denique annona, ut hic factum legimus (Cu/ni.). Veteres cum usum acus magneticae nautarum non haberent, cursum ad astra dirigebant; quare illis coelum diutius nubibus obtectum accidebat permolestum;
27:20
v. 20 neque autem sole neque sideribus apparentibus per plures dies et tempestate non erigua imminente iam ablata erat spes omnis salutis nostrae; ita scil. mente praesagiebant animisque affecti erant de felici navigationis exitu desperantes et certum quasi exitium prospicientes; nam contra quos scopulos navis propelleretur vel num posset navis impetui fluctuum diutius resistere ne concussa dilaberetur plane ignorabant. Paulus utique certus er&t se quocumque demum modo evasurum (23,11). Ceteros autem magna tenebat animorum depressio; unde prae moerore et consternatione vix cibum sumere volebant;
27:21
v. 91 et cum multa teiunatto fuisset ἀσιτία abstinentia a cibo, cum se iam per aliquot dies parum cibo recreassent, Paulus illam animorum deiectionem, quae protracía inedia non poterat non augeri, tentabat removere bona spe ex certo indicio proposita, tunc stans Paulus in. medio eorum 000666 cum constitisset, dixit : oportebat quidem, o viri, audito me non tollere a Creta, lucrique facere iniuriam hanc et iacturam χερ- 2000) τε τὴν ὕδριν 1. e. evitare (lucrum illud acquirere quod evitata molestia exoritur) vexationem hanc et iacturam mercium aliarumque rerum; > mansuete loquitur; non increpat, non exasperatur ; considera Pauli prudentiam; sciebat enim in calamitate increpantem non esse acceptum > (CÀr.) ; ὕθριν cf. v. 10. Sed cum iis in memoriam revocet quantopere illis profuisset consilium sapiens 8 se datum sequi, etiam animos praeparat, ut nunc talis viri sententiam suspiciant magnique faciant,
27:22
v. 22 et nunc suadeo vobis bono animo esse; amissio enim nullius animae erit 62 vobis, praeterguam navis; nemo ex vobis hac tempestate peribit; navis solum iactura erit. Et unde hoc sciat certo, addit
27:23
v. 93 asttttt enim mihi hac nocte angelus Dei, Dei scil. cuius sum ego et cui deservio, cuius - ego servus sum et quem colo religiose λατρεύω (cf. 7,7 ; 25,15. Hebr. 9,15 etc.),
27:24
v. 254 dicens :ne timeas, Paule, Caesari te oportet assistere; proin confirmatur promissio iam ei antea data (23,11); id quod in summo discrimine etiam solatio vertitur, etsi de illa promissione certa semper habita est fides; praeterea ei eximit timorem quem sane conceperat de aliorum vita : οί ecce donavit tibi Deus omnes quinavigant tecum, pro eorum vita igitur Paulus deprecatus erat et Deus precibus eius benigne annuit; > digni quidem mortesunt quia non obedierunt; verum in tui gratiam hoc fit » (CAr.) etinde inter alia concludit CA. : retineamus nobiscum sanctos et non erit tempestas; imo etsi sit tempestas, erit serenitas et tranquillitas magna, liberatio a periculis, et Hieronymus : א Paulus apostolus ducentas septuaginta sexsibi dicit in navi animas condonatas, et postquam resolutus esse coeperit cum Christo, tunc ora clausurus est et pro his qui in toto orbe ad suum evangelium crediderunt mutire non poterit »? et 81118 exemplis contra Vigilantium ostendit sanctos hisce in terris cum effectu pro aliis orasse : « et postquam cum Christo esse coeperint, minus valebunt »? c. Vigil. n. 6; M. 23,854 (sim. Lap. Calm. Patr.?. Hac revelatione sibi facta et sua ipsius confidentia animos deiectos erigere studet
27:25
v. 25 propter quod bono animo estote viri; credo enim Deo quia »« erit quemadmodum dictum est mihi; in cuius rei confirmationem 4ddit declarans modum quo incolumes evadent
27:26
v. 26 ἐπ insulam αἰ quandam oportet nos devenire ; id quod eadem revelatione didicisse censendus est; ἐχπεσεῖν cf. v. 17 incidere ; dicitur de navibus et de naufragis ex undis in rupes, vada arenosa, insulas ejectis vel impingentibus in saxa etc. Ad insulam illam, de qua Paulus loquitur v. 26, delati sunt demum die decimo quinto postquam solverunt a Bonis portubus (v. 8); 6 emensi erantiis diebus iter 474 milium nauticorum vel etiam paullo longius; nam initio meridiem versus deflexerant, cum esset euroaquilo;is ventus postea in eurum, tum euronotum erat mutatus. Hinc in singulas horas tantum fere spatii emensi computatur, quantum hodie quoque navis vento acta emetiri creditur » (BJ.);
27:27
v. 91 sed posteaquam quarta decima noz supervenit, navigantibus nobis in. Adria, 2005050490 ἡμῶν dum huc illuc iactaremur. Mare adriaticum latiore sensu usurpatur quoque de mari ionio et siculo; id Strabo indicat : « primae seu exteriori parti maris nomen ionii tribuitur, Adriae autem interiori usque ad intimum sinus recessum; quamquam hodie etiam totum mare hoc nomen gerit » (7,5,9; al. 487). Idem testatur Ovidius dum ait 8 Sicilia Corinthum navigationem esse per Hadraticum (Fast. 4, 501; Patr.) et Ptolemaeus docet Siciliam ad orienteni versus allui mari adriatico (3,&,1) ; circa mediam noctem suspicabantur nautae apparere sibi aliquam regionem προσάγειν αὐτοῖς appropinquare sibi aliquam terram; locutio nautis familiaris; accedere enim vel recedere terra dicitur, ut navis accedit vel recedit a littore, uti illud : provehimur portu, terraeque urbesque recedunt (Caím.). Unde id suspicati sint, vix dici potest certo; potuisse nautas discernere sonitum fluctuum in litus distans illisorum et acerrima oculorum acie spumam undarum advertere (cf. Feit.) vel potuisse id concludi, quia ancora (vel quidquid erat) quam post navem trahebant (v. 17) videretur solum attingere (Bl.), vel ut Calm. existimat, ex odore terrae, ex frigidiore aere, vel denique ex ventis. Rem statim explorant
27:28
v. 28 qui et summittentes bolidem βολίσαντες perpendiculum nauticum demittentes ad explorandam profunditatem maris invenerunt passus viginti ἐργυιάς ; est צוטץק2 pedum sex, stadii pars centesima ; describitur ut mensura utrumque extensum brachium aequans; et pustllum inde separati, βραχὺ δὲ διαστήσαντες cum paululum discessissent (se, aut navim removissent; cf. Buttmann p. &1) et iterum bolidem demisissent, invenerunt passus quindecim ; adeo brev! intervallo tantum imminui profunditatem maris certum erat indicium prope esseterram; unde ne in scopulos impingerent, consultum erat etiam ob noctis tenebras, cum essent ignari quo tandem propellerentur, iactis anchoris navem sistere
27:29
v. 29 (tmentes autem ne 1n aspera loca incideremus in loca scopulosa, de puppi mittentes anchoras quattuor optabant diem fieri, ut tandem post tam longam et procellis agitatam navigationem incertam perspicerent in quam regionem . essent delati. Die itaque illucescente nautae tutiorem partem sibi eligere tentabant; coniecerunt ex imminuta maris profunditate fieri non posse, ut navis ad terram appelleretur; quare ope scaphae se àd terram proripere volebant
27:30
v. 30 nautis vero quaerentibus fugere de navi cum misissent scapham in mare sub obtentu quasi inciperent a prora anchoras extendere, quasi vellent 8 prora procedere quantum possent et extensis funibus anchorarum anchoras dimittere; verum Paulus perspexit falso id praetendi, cum ad nibil utile esset illorum consilium quod fingebant
27:31
v. 31 dixit Paulus centurioni et militibus : nisi hi in navi mansertnt, vos salvi fieri non potestis; dicit vos; de se certus erat et hic id agebatur, ut illi sibi ipsis prospicientes et de suo periculo edocti nautas impedirent, quominus reliquos certo interitui traderent. Milites et captivi artis navigandi erant ignari; unde si nautae cum scapha aufugerint, reliquis iam non relinquitur spes perveniendi ad terram. Neque iis verbis Paulus negat quae antea v. 2& dixerat; nam « Deus Paulo aperuerat neminem ex iis qui una ferebantur periturum; non tamen propterea miracula promisit, ita ut salutem polliceretur, tametsi humanae opes penitus deessent. Manere omnes in navi volebat, ut alter alteri opem praestaret, omnem simul industriam et artem pro viribus adhiberent; Dei promissio eam tacitam conditionem ferebat, si nautae muneri suo non deessent » (Caím.). Milites Paulo credunt
27:32
v. 32 (unc absciderunt milites funes scaphae, quibus scil. demissa ex navi scapha adhuc retinebatur, antequam nautae descendentes propositum exsequi poterant, et passi sunt eam ezcidere, eam elabi undisque abripi;
27:33
v. 33 et cum luz inciperet fieri, rogabat «apexxAev hortabatur (gig) Paulus omnes sumere cibum dicens : quarta decima die hodie exspectantes prae exspectatione metuque quid tandem saeviente continuo procella eventurum 6880), 1 permanelis ἄσιτοι sine cibo, 1011 accipientes ; hyperbolen facile agnoveris, vide ad v. 21; notat Patr. Christum quoque ea usum esse, cum diceret de Ioanne baptista : venit Ioannes neque manducans neque bibens (Matth. 11,18), quem tamen constet locustis et melle silvestri vesci solitum fuisse. In tanto periculo reliquis fractis et demissis animosque despondentibus Paulus prudentia, fortitudine eminet; praevidet instare multum laborem et fatigationem, ut tandem salvi evadant ad terram; unde ut vires reficiant omnes et pares sint labori subeundo iterum monet;
27:34
v. 3& propter quod rogo vos παρακαλῶ ideoque hortor vos (gig) acctpere cibum pro salute vestra, hoc enim pro vestra salute est (gig), ad vestram salutem conducit; viribus opus est in hoc discrimine; neque enim desperandum est, sed id exspectandum quod Deus promisit; quare ad confortandos eos addit cum summa quadam fiducia, qua eorum animos erigat : quia nullius vestrum capillus de capite peribit, locutione proverbiali et hyperbolice declarat omnes sine ullo damno fore incolumes; ex revelatione angeli scivit solum amissionem nullius animae fore v. 22 i. e. omnes vivos esse evasuros naufragio facto. Spe in Deum fretus plus promittit; id quod in altera lectione indicatur : spero enim in Deo meo, quoniam nullius vestrum capillus de capite cadet (gig);
27:35
v. 35 ef cum haec dixisset, sumens panem, exemplo praeit, gratias egit Deo in conspectu omnium , uti fecit Christus antequam panes daret distribuendos (Matth. 15,36. Marc. 8,6. Ioan. 6,11) et uti apostolus alias dicit fieri ante manducationem (Rom. 15,6. 1 Cor. 10,30. 31), et cum fregisset coepit manducare, additur in altera lectione : ἐπιξιδοὺς καὶ ἐμῖν 1. e. Lucae et Aristarcho. Ex modo loquendi et ex hoc additamento concludunt Bels. Bl. apostolum sibi et hisce suis sociis panem consecratum , eucharistiam dedisse (cf. 2,42. 46; 20,7. 11; Luc. 22,19). Uti Ammonius in cat. notat, docet Paulus gratias agens gentiies τὴν θεοσέξειαν et panem non aliter esse frangendum quam actis soli Deo gratiis. Exemplo verbisque Pauli ceteri quoque cibum capiunt ;
27:36
v. 36 animaequiores autem facti εὔθυμοι bono animo (ef. v. 25) omnes et ipsi sumpserunt cibum;
27:37
v. 81 eramus vero universae animae מו navi ducentae septuaginta 562 αἱ πᾶσαι ψυχαὶ animae ad unam omnes (Beel. Patr.); probabile est tum ipsum initum esse numerum, ut postea scire possent, num omnes salvi essent (Bl.); alii putant ea occasione Lucam numerum computasse (cf. Feit.). Numerus hic nullatenus suspicionem movere potest; nam veteres etiam sat magnas habebant naves. Narrat losephus (vita n. 3) de suo itinere romano : nostra navi in medio sinus adriatici submersa, cum essemus numero circiter sexcenli, per totam noctem natavimus. Lucianus quoque narrat de navi habente longitudinem 190 cubitorum, latitudinem supra quartam huius partem et habente de constrato navis in fundum . usque ad sentinam 39 cubitos (Πλοῖον $ εὐχή n. 5.) et Athenaeus refert quod Callixenos de navi Philopatoris narrat, fuisse scil. longitudinis 980 cubitorum (πηχῶν), altitudinis ἕως ἀκροστολίου 88 cubitorum (5,37) et, uti Plutarchus scribit, ea navi contineri poterant virorum septem millia quadringenti (Demetrius n. 43). Quo magis ad terram appropinquare possent, navem quam maxime levem reddere studebant
27:38
v. 38 et sattati cibo alleviabant navem 1actantes triticum tn mare τὸν σῖτον frumentum , triticum, dein voce illa 'etiam ea significantur quae ex frumento parantur : farina, panis, ci- " baria. De eiecto onere navis hoc loco nequit cogitari; nam id iam in v. 18 eiectum esse narratur;
27:39
v. 39 cum autem dies factus esset, terram non agnoscebant, non cognoverunt in quam regionem essent delati; sinum vero quendam considerabant animadvertebant , habentum littus, « sunt enim sinus quos praerupti scopuli obsidentes reddunt inaccessos » (Caím.), littus igitur apertum, ad. quod navem appellere possent; in quem (sinum, χόλπον) cogitabant st possent eiicere navem ἐβουλεύοντο consilium capiebant, ἐχσῶσαι navem servare , e periculo eripere; sed ei; ὃν refer ad αἰγιαλέν, ad littus, ad quod navem propellere (ἐξῶσαι, ut plerique legunt) volebant. Quomodo se ad id praepararint, iam describitur : et primo quidem amputatis funibus anchoras in mari relinquunt, neque enim pondere earum navem onerare cupiebant
27:40
v. &0 οἱ cum anchoras sustulissent περιελόντες penitus solvissent , abstulissent, committebant (se) mari, proiiciebant in mare (gig), εἴων relinquebant eas in mari; dein ad navigandum gubernacula et artemonem praeparant : simul lazantes tuncturas gubernaculorum; in maioribus navibus bina erant gubernacula (Beel. Patr. Felt.) τὰς ζευχτηρίας vincula solverunt illa, quibus gubernacula adstricta et navi annexa erant; laxatis vinculis gubernacula in mare descendunt et apta fiunt ad navem dirigendam et 60000 artemone et sublato in altum velo (explicant : supparum, Bramsegel) τῇ πνεούση, et ad ventum expanso, ad ventum recipiendum, secundum aurae flatum, tendebant ad. littus, vazsiyzv, ita scil. navem detinere conaban- . tur, ut appellerent ad littus (de voce cf. Wetst. Beel. Passow, Lex.). Mox autem impingunt in linguam in mare excurrentem
27:41
v. 41 ef €um incidissemus in locum dithalassum, bimarem , qui ex utraque parte mare habet et qui vel ex mari eminet vel sub mari protenditur, impegerunt navem et prora quidem fiza manebat immobilis ἐρείσασα illisa, infixa scil. vado, puppis vero solvebatur a vi martis ἐλύετο dissolvi coepta est. Brevi itaque navis erat frangenda penitus; quare nihil restabat (scapha iam amissa v. 32), nisi ut natatione terram attingere conarentur
27:42
v. 42 militum autem consilium fuit, ut custodias, captivos, occiderent, ne quis cum enatasset effugeret; cf. 19,18; 16,28; nam de custodia reorum statutum erat : ipsum volumus huiusmodi poena consumi, cui obnoxius docebitur fuisse qui fugerit (Codex lustin. 9,&4,& C; Wetst.);
27:43
v. &3 centurio autem volens servare Paulum (vide lect. var. gig) prohibuit fieri, graece : eos ab hoc consilio prohibuit, iussitque eos qui possent natare emittere se primos et evadere et ad terram exire,
27:44
v. && el ceteros alios in tabulis ferebant, quosdam super ea quae de navi erant, reliquos qui natare non possent iussit partim (c9; uiv) in tabulis, ἐπὶ σανίσιν in asseribus, trabibus, partim (c5; δὲ) in aliis quae de navi accipere possent, evadere ad terram; et sic factum est, ut omnes animae evaderent ad terram. Erat hoc quartum naufragium quod Paulus fecit (cf. 2 Cor. 11,95); οἱ id quidem ad Melitam insulam (Malta), in eo sinu cui nomen est a S. Paulo; vadum cui navis illisa haerebat putant esse inter Melitam et parvam insulam cui nomen Salmonetta (cf. Fe/t.). Ceterum vide Vigourouz 1. c. p. 321.
27:1
… Jesus is captured by a cohort, according to Jn 18:3: it is to be understood as a small detachment of the garrison (likewise in Mt 27:27; Mk 15:6). In Acts 10:1 the cohort of which the centurion Cornelius was a part is mentioned; in Acts 27:1 the Augustan cohort. …
JULIUS. - Centurione al quale fu affidato Paolo, prigioniero, nel viaggio da Cesarea a Roma (Act. 27, 1-28, 16).G. treated Paul with great humanity (Acts 27:3), for which reason Luke speaks of him with sympathy. …
… St. Paul, on his last journey to Jerusalem, having embarked at Miletus, passed by Cos and Rhodes and then landed at Patara, near the mouth of the Xanthus, where he immediately found a ship bound for Phoenicia (Acts 21:1-4). On the journey that carried him as a prisoner to Italy (ibid. 27:1), having embarked at Caesarea, he put in at Myra, where he was transferred to a ship that came from Alexandria and was continuing on to Italy.
27:2
… he ran the risk of being massacred (Acts 19:29). He then followed the Apostle throughout the journey into Macedonia and Greece, and returned with him to Jerusalem, where Paul was arrested (Acts 20:4). As his prisoner he traveled with him toward Rome (Acts 27:2), where he was faithful to him as a "fellow prisoner" and companion in labors (Col. 4:10; Philem. 24). According to the Roman Martyrology, he would have been bishop of Thessalonica; …
… Aristarchus of Thessalonica accompanies Paul on the last journey to Rome, of which Acts 27:2 gives an account. …
27:3
JULIUS. - Centurione al quale fu affidato Paolo, prigioniero, nel viaggio da Cesarea a Roma (Act. 27, 1-28, 16).G. treated Paul with great humanity (Acts 27:3), for which reason Luke speaks of him with sympathy. …
… hear his teachings (Mark 3:8); Jesus himself visited its territory (Matt. 15:21; Mark 7:24) and during the journey healed the daughter of the Canaanite woman (Matt. 15:22-28; Mark 7:25-30). St. Paul, on the journey from Caesarea to Rome, stopped there (Acts 27:3). Christianity developed there very early and the bishop of S. took part in the Council of Nicaea.
27:4
… took place (Act. 13, 4-12). After the Apostolic Council, at the beginning of the second missionary journey, Barnabas separated from Paul and returned to the island (Act. 15, 39). St. Paul passed through the sea of C. on the way from Caesarea to Rome (Act. 27, 4).
27:5
… through the "Syrian Gates" went to C. to strengthen the Churches (Acts 15, 21) and then, through the climb of the Taurus to the "Cilician Gates", went to Lycaonia (Acts 15, 41). He passed again along the sea of C. on his journey from Caesarea to Rome (Acts 27, 5).
27:6
… Of this latter fact a small trace remains to us in the New Testament, where we read that St. Paul was traveling on an Alexandrian ship when he was shipwrecked near Malta (Acts 27:6 ff.); it was also an Alexandrian ship that carried him from Malta to Puteoli (Acts 28:11-13).
27:7
… Boniporus), near the city of Lasaia (Act. 27, 7-8). Against the advice of Paul (Act. 27, 10, 21-26), the centurion set out from there to reach Phoenix, a port more suitable for wintering, but by the contrary wind the ship was carried …
27:10
… Boniporus), near the city of Lasaia (Act. 27, 7-8). Against the advice of Paul (Act. 27, 10, 21-26), the centurion set out from there to reach Phoenix, a port more suitable for wintering, but by the contrary wind the ship was carried at the mercy of the waves (Act. 27, 16-21). …
27:16
… Boniporus), near the city of Lasaia (Act. 27, 7-8). Against the advice of Paul (Act. 27, 10, 21-26), the centurion set out from there to reach Phoenix, a port more suitable for wintering, but by the contrary wind the ship was carried at the mercy of the waves (Act. 27, 16-21). After his release from the prison of Rome, Paul was in C. together with Titus and set out from it again, leaving Titus there to establish the "elders" or "overseers" of the churches …
27:22
(Acts 16:10-40). Around 57 or 58 he again follows Paul from Philippi to Jerusalem, during the third apostolic journey (Acts 21:1-17). He is present at the arrest and imprisonment of Paul (Acts 21:18-26:32). Then, when the prisoner is transferred from Caesarea to Rome, L. accompanies him (Acts 27:22-28:29). He is at Paul's side, though perhaps not continuously, at the time of the two Roman imprisonments (Col. 4:24; Phil. 24; II Tim. 4:11).
27:23
… Especially remembered is "the a. of the Lord," particular protector of the new Israel, as he had been of the old (Acts 5, 19; 8, 26; 10, 3 ff.; 12, 7 ff.; 27, 23). They are protectors of individuals or guardian a. (Mt. 18, 10; Acts 12, 15); they take the greatest interest in the salvation of every man (Lk. 15, 10); they are sent by God to the …
27:30
visit the "friends" (Act. 27:3). On the eve of the shipwreck, he followed the Apostle's suggestions (Act. 27:30 ff.) and, in order to save him, opposed the soldiers' proposal to kill the prisoners (ibid. 27:42 f.).
27:35
… Thus in the two multiplications of the loaves (Mt. 14:19; 15:36), in the Eucharistic Supper (Mt. 26:26 ff.), in the supper at Emmaus (Lk. 24:30) and elsewhere (Acts 27:35; Rom. 14:6).
Following the example of the Lord (Mt. 14, 19), and of the Apostles (Act. 27, 35; I Tim. 4, 3-5), the "benedictine" - as the prayer before the meal was called according to its opening word - as a very ancient and general Christian usage is mentioned by Clement …
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
… The f. p. at Emmaus (Lk. 24:30-35), on the shores of the lake (ibid., 24:41-43; "piscis ausus") and during the stormy voyage toward Malta (Acts 27:35) is today commonly considered an ordinary meal, whereas that celebrated by the first Christians in Jerusalem (ibid. 3:42, 46) and by St. Paul at Troas (ibid. 20:7, 11) is held to be Eucharistic. …
27:41
… direction from which the ship was coming) the inlet of the bay called "St. Paul," and on the northern side of the bay there is the islet of Salmonetta, separated from the mainland by a channel and where the formation of sandy shoals was easy (the two seas: Acts 27:41), on one of which the ship went to pieces. …
27:42
visit the "friends" (Act. 27:3). On the eve of the shipwreck, he followed the Apostle's suggestions (Act. 27:30 ff.) and, in order to save him, opposed the soldiers' proposal to kill the prisoners (ibid. 27:42 f.).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.