◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 66:8-20 (Be joyful in God all you lands); Genesis 6:5-22 (God’s command to Noah); Acts 27:1-12 (Paul sails for Rome) (New English Translation)
Print Print Page Options Settings
Previous Prev Day
May 7, 2026 Use the calendar to view readings from this plan.
Next DayNext

Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.
Duration: 1245 days
New English Translation (NET)
Version
Psalm 66:8-20

8 Praise[a] our God, you nations.
Loudly proclaim his praise.[b]
9 He preserves our lives[c]
and does not allow our feet to slip.
10 For[d] you, O God, tested us;
you purified us like refined silver.
11 You led us into a trap;[e]
you caused us to suffer.[f]
12 You allowed men to ride over our heads;
we passed through fire and water,
but you brought us out into a wide open place.[g]
13 I will enter[h] your temple with burnt sacrifices;
I will fulfill the vows I made to you,
14 which my lips uttered
and my mouth spoke when I was in trouble.
15 I will offer up to you fattened animals as burnt sacrifices,
along with the smell of sacrificial rams.
I will offer cattle and goats. (Selah)
16 Come! Listen, all you who are loyal to God.[i]
I will declare what he has done for me.
17 I cried out to him for help[j]
and praised him with my tongue.[k]
18 If I had harbored sin in my heart,[l]
the Lord would not have listened.
19 However, God heard;
he listened to my prayer.
20 God deserves praise,[m]
for[n] he did not reject my prayer
or abandon his love for me.[o]

Footnotes

  1. Psalm 66:8 tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).
  2. Psalm 66:8 tn Heb “cause the voice of his praise to be heard.”
  3. Psalm 66:9 tn Heb “the one who places our soul in life.”
  4. Psalm 66:10 tn Or “indeed.”
  5. Psalm 66:11 tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.
  6. Psalm 66:11 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (muʿaqah, “suffering”) occurs only here in the OT.
  7. Psalm 66:12 tc The MT reads רְוָיָה (revayah, “saturation”) but this should be emended to רְוָחָה (revakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).
  8. Psalm 66:13 sn Here the psalmist switches to the singular; he speaks as the representative of the nation.
  9. Psalm 66:16 tn Heb “all of the fearers of God.”
  10. Psalm 66:17 tn Heb “to him [with] my mouth I called.”
  11. Psalm 66:17 tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a Polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.
  12. Psalm 66:18 tn Heb “sin if I had seen in my heart.”
  13. Psalm 66:20 tn Heb “blessed [be] God.”
  14. Psalm 66:20 tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (ʾasher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.
  15. Psalm 66:20 tn Heb “did not turn aside my prayer, or his loyal love from with me.”
Genesis 6:5-22

5 But the Lord saw[a] that the wickedness of humankind had become great on the earth. Every inclination[b] of the thoughts[c] of their minds[d] was only evil[e] all the time.[f] 6 The Lord regretted[g] that he had made humankind on the earth, and he was highly offended.[h] 7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth—everything from humankind to animals,[i] including creatures that move on the ground and birds of the air, for I regret that I have made them.”

8 But[j] Noah found favor[k] in the sight of[l] the Lord.

The Judgment of the Flood

9 This is the account of Noah.[m]

Noah was a godly man; he was blameless[n] among his contemporaries.[o] He[p] walked with[q] God. 10 Noah had[r] three sons: Shem, Ham, and Japheth.

11 The earth was ruined[s] in the sight of[t] God; the earth was filled with violence.[u] 12 God saw the earth, and indeed[v] it was ruined,[w] for all living creatures[x] on the earth were sinful.[y] 13 So God said[z] to Noah, “I have decided that all living creatures must die,[aa] for the earth is filled with violence because of them. Now I am about to destroy[ab] them and the earth. 14 Make[ac] for yourself an ark of cypress[ad] wood. Make rooms in the ark, and cover[ae] it with pitch inside and out. 15 This is how you should make it: The ark is to be 450 feet long, 75 feet wide, and 45 feet high.[af] 16 Make a roof for the ark and finish it, leaving 18 inches[ag] from the top.[ah] Put a door in the side of the ark, and make lower, middle, and upper decks. 17 I am about to bring[ai] floodwaters[aj] on the earth to destroy[ak] from under the sky all the living creatures that have the breath of life in them.[al] Everything that is on the earth will die, 18 but I will confirm[am] my covenant with you. You will enter[an] the ark—you, your sons, your wife, and your sons’ wives with you. 19 You must bring into the ark two of every kind of living creature from all flesh,[ao] male and female, to keep them alive[ap] with you. 20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive.[aq] 21 And you must take[ar] for yourself every kind of food[as] that is eaten,[at] and gather it together.[au] It will be food for you and for them.”

22 And Noah did all[av] that God commanded him—he did indeed.[aw]

Footnotes

  1. Genesis 6:5 sn The Hebrew verb translated “saw” (רָאָה, raʾah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.
  2. Genesis 6:5 tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature—the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).
  3. Genesis 6:5 tn The related verb חָשָׁב (khashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.
  4. Genesis 6:5 tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”
  5. Genesis 6:5 sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.
  6. Genesis 6:5 tn Heb “all the day.”sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”
  7. Genesis 6:6 tn Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
  8. Genesis 6:6 tn Heb “and he was grieved to his heart.” The verb עָצָב (ʿatsav) can carry one of three semantic senses, depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed emotionally”; “to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed”; “to be offended” (to the point of anger at another or oneself); “to be insulted” (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind’s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb וַיִּתְעַצֵּב (vayyitʿatsev), a Hitpael from עָצָב, alludes to the judgment oracles in Gen 3:16-19. Because Adam and Eve sinned, their life would be filled with pain, but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (נָחָם, nakham) from their work (מַעֲשֶׂה, maʿaseh) and their painful toil (עִצְּבֹן, ʿitsevon), but now we read that God was sorry (נָחָם) that he had made (עָשָׂה, ʿasah) humankind for it brought him great pain (עָצָב).
  9. Genesis 6:7 tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min…ʿad) stresses the extent of the judgment in creation.
  10. Genesis 6:8 tn The disjunctive clause (conjunction plus subject plus verb) is contrastive here: God condemns the human race, but he is pleased with Noah.
  11. Genesis 6:8 tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.
  12. Genesis 6:8 tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The Lord saw that the whole human race was corrupt, but he looked in favor on Noah.
  13. Genesis 6:9 sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7, ” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.
  14. Genesis 6:9 tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.
  15. Genesis 6:9 tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.
  16. Genesis 6:9 tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.
  17. Genesis 6:9 tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”
  18. Genesis 6:10 tn Heb “fathered.”
  19. Genesis 6:11 tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed as having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.
  20. Genesis 6:11 tn Heb “before.”
  21. Genesis 6:11 tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).
  22. Genesis 6:12 tn Or “God saw how corrupt the earth was.”
  23. Genesis 6:12 tn The repetition in the text (see v. 11) emphasizes the point.
  24. Genesis 6:12 tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.
  25. Genesis 6:12 tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition ב [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).
  26. Genesis 6:13 sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.
  27. Genesis 6:13 tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it—violence (see the following clause).
  28. Genesis 6:13 tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.
  29. Genesis 6:14 sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded him—he was obedient. That obedience had to come from faith in the word of the Lord. So the theme of obedience to God’s word is prominent in this prologue to the law.
  30. Genesis 6:14 tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).
  31. Genesis 6:14 tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).
  32. Genesis 6:15 tn Heb “300 cubits long, 50 cubits wide, and 30 cubits high.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.
  33. Genesis 6:16 tn Heb “a cubit.”
  34. Genesis 6:16 tn Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light.
  35. Genesis 6:17 tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the participle used with an imminent future nuance: “As for me, look, I am going to bring.”
  36. Genesis 6:17 tn Heb “the flood, water.”
  37. Genesis 6:17 tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.
  38. Genesis 6:17 tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ חַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.
  39. Genesis 6:18 tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).
  40. Genesis 6:18 tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).
  41. Genesis 6:19 tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.
  42. Genesis 6:19 tn The Hiphil infinitive construct לְהַחֲיוֹת (lehakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark—saving life. The Hiphil of this verb means here “to preserve alive.”
  43. Genesis 6:20 tn Heb “to keep alive.”
  44. Genesis 6:21 tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.
  45. Genesis 6:21 tn Heb “from all food,” meaning “some of every kind of food.”
  46. Genesis 6:21 tn Or “will be eaten.”
  47. Genesis 6:21 tn Heb “and gather it to you.”
  48. Genesis 6:22 tn Heb “according to all.”
  49. Genesis 6:22 tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.
Acts 27:1-12

Paul and Company Sail for Rome

27 When it was decided we[a] would sail to Italy,[b] they handed over Paul and some other prisoners to a centurion[c] of the Augustan Cohort[d] named Julius. 2 We went on board[e] a ship from Adramyttium[f] that was about to sail to various ports[g] along the coast of the province of Asia[h] and put out to sea,[i] accompanied by Aristarchus, a Macedonian[j] from Thessalonica. 3 The next day we put in[k] at Sidon,[l] and Julius, treating Paul kindly,[m] allowed him to go to his friends so they could provide him with what he needed.[n] 4 From there we put out to sea[o] and sailed under the lee[p] of Cyprus because the winds were against us. 5 After we had sailed across the open sea[q] off Cilicia and Pamphylia,[r] we put in[s] at Myra[t] in Lycia.[u] 6 There the centurion[v] found[w] a ship from Alexandria[x] sailing for Italy, and he put us aboard it. 7 We sailed slowly[y] for many days and arrived with difficulty off Cnidus.[z] Because the wind prevented us from going any farther,[aa] we sailed under the lee[ab] of Crete off Salmone.[ac] 8 With difficulty we sailed along the coast[ad] of Crete[ae] and came to a place called Fair Havens that was near the town of Lasea.[af]

Caught in a Violent Storm

9 Since considerable time had passed and the voyage was now dangerous[ag] because the fast[ah] was already over,[ai] Paul advised them,[aj] 10 “Men, I can see the voyage is going to end[ak] in disaster[al] and great loss not only of the cargo and the ship, but also of our lives.”[am] 11 But the centurion[an] was more convinced[ao] by the captain[ap] and the ship’s owner than by what Paul said.[aq] 12 Because the harbor was not suitable to spend the winter in, the majority decided[ar] to put out to sea[as] from there. They hoped that[at] somehow they could reach[au] Phoenix,[av] a harbor of Crete facing[aw] southwest and northwest, and spend the winter there.

Footnotes

  1. Acts 27:1 sn This marks the beginning of one of the “we” sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-28:16). These have been traditionally understood to mean that the author was in the company of Paul for this part of the journey.
  2. Acts 27:1 sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).
  3. Acts 27:1 sn See the note on the word centurion in 10:1.
  4. Acts 27:1 tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.
  5. Acts 27:2 tn Grk “Going on board.” The participle ἐπιβάντες (epibantes) has been translated as a finite verb due to requirements of contemporary English style.
  6. Acts 27:2 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
  7. Acts 27:2 tn Grk “places.”
  8. Acts 27:2 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  9. Acts 27:2 tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).
  10. Acts 27:2 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
  11. Acts 27:3 tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”
  12. Acts 27:3 sn Sidon is another seaport 75 mi (120 km) north of Caesarea.
  13. Acts 27:3 tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).
  14. Acts 27:3 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
  15. Acts 27:4 tn Grk “putting out to sea.” The participle ἀναχθέντες (anachthentes) has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
  16. Acts 27:4 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.
  17. Acts 27:5 tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).
  18. Acts 27:5 sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).
  19. Acts 27:5 tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
  20. Acts 27:5 sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.
  21. Acts 27:5 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
  22. Acts 27:6 sn See the note on the word centurion in 10:1.
  23. Acts 27:6 tn Grk “finding.” The participle εὑρών (heurōn) has been translated as a finite verb due to requirements of contemporary English style.
  24. Acts 27:6 sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).
  25. Acts 27:7 tn The participle βραδυπλοοῦντες (braduploountes) has been translated as a finite verb due to requirements of contemporary English style.
  26. Acts 27:7 sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
  27. Acts 27:7 tn This genitive absolute construction with προσεῶντος (proseōntos) has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mē proseōntos hēmas tou anemou) as “the wind would not let us go any farther.”
  28. Acts 27:7 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”
  29. Acts 27:7 sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.
  30. Acts 27:8 tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object—‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.”
  31. Acts 27:8 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
  32. Acts 27:8 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
  33. Acts 27:9 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.
  34. Acts 27:9 sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).
  35. Acts 27:9 tn The accusative articular infinitive παρεληλυθέναι (parelēluthenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”
  36. Acts 27:9 tn Grk “Paul advised, saying to them.” The participle λέγων (legōn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.
  37. Acts 27:10 tn Grk “is going to be with disaster.”
  38. Acts 27:10 tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”
  39. Acts 27:10 tn Grk “souls” (here, one’s physical life).
  40. Acts 27:11 sn See the note on the word centurion in 10:1.
  41. Acts 27:11 tn Or “persuaded.”
  42. Acts 27:11 tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.
  43. Acts 27:11 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.
  44. Acts 27:12 tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
  45. Acts 27:12 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
  46. Acts 27:12 tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.
  47. Acts 27:12 tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katantēsantes) has been translated as a finite verb due to requirements of contemporary English style.
  48. Acts 27:12 sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) farther west.
  49. Acts 27:12 tn Or “a harbor of Crete open to the southwest and northwest.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Prev Day Prev Day
Top
Next Day Next Day