1 Ut autem judicatum est navigare eum in Italiam, et tradi Paulum cum reliquis custodiis centurioni nomine Julio cohortis Augustæ,
Eusebius of Caesarea · AD 339 But after Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares that they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were undertaken by them against him.
John Chrysostom · AD 407 See how far Aristarchus also accompanies Paul. To good and useful purpose is Aristarchus present, as he would take back the report of all to Macedonia.
Bede · AD 735 When it was decided that he should sail to Italy, Paul, along with the rest of the prisoners, was handed over to a centurion. More accurately read in Greek: "When it was decided that we should sail to Italy, they handed over Paul and some other prisoners to a centurion."
2 ascendentes navem Adrumetinam, incipientes navigare circa Asiæ loca, sustulimus, perseverante nobiscum Aristarcho Macedone Thessalonicensi.
Theophylact of Ohrid · AD 1107 Aristarchus is profitably present and accompanies Paul, since he must report in Macedonia everything that happened to Paul.
3 Sequenti autem die devenimus Sidonem. Humane autem tractans Julius Paulum, permisit ad amicos ire, et curam sui agere.
John Chrysostom · AD 407 See how far Aristarchus also accompanies Paul. To good and useful purpose is Aristarchus present, as he would take back the report of all to Macedonia.
Theophylact of Ohrid · AD 1107 "Julius, treating Paul kindly." And it was natural to lead and support Paul, who was weighed down by chains and fear. Notice how the writer does not conceal the fact that Paul was in need of care for himself.
4 Et inde cum sustulissemus, subnavigavimus Cyprum, propterea quod essent venti contrarii.
John Chrysostom · AD 407 Again trials, again contrary winds. See how the life of the saints is thus interwoven throughout: escaped from the court of justice, they fall in with shipwreck and storm.
5 Et pelagus Ciliciæ et Pamphyliæ navigantes, venimus Lystram, quæ est Lyciæ:
John Chrysostom · AD 407 Again trials, again contrary winds. See how the life of the saints is so composed of all these things: he escaped the court, and they fall into a shipwreck and a storm.
Bede · AD 735 And sailing through the sea of Cilicia and Pamphylia, we came to Lystrus, which is of Lycia. For Lystrus, in Greek, it is written Smyrna, for which Jerome in the book of Hebrew names puts Myra: which I think is found thus in some Codices, because in Greek μύῤῥα is called Smyrna.
6 et ibi inveniens centurio navem Alexandrinam navigantem in Italiam, transposuit nos in eam.
John Chrysostom · AD 407 "A ship of Alexandria," it says. It is likely that both those in the former ship would bear to Asia the report of what had befallen Paul, and that these would do the same in Lycia. See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought.
Theophylact of Ohrid · AD 1107 A ship, he says, "Alexandrian, sailing to Italy." Probably they too had departed for Asia Minor to announce what had happened to Paul, as Aristarchus had for Macedonia.
7 Et cum multis diebus tarde navigaremus, et vix devenissemus contra Gnidum, prohibente nos vento, adnavigavimus Cretæ juxta Salmonem:
Bede · AD 735 And after we had sailed slowly for many days, and with difficulty had come against Chios. It is better read as against Cnidus, which is an island opposite Asia.
8 et vix juxta navigantes, venimus in locum quemdam qui vocatur Boniportus, cui juxta erat civitas Thalassa.
Bede · AD 735 We came to a certain place, which is called Fair Havens. THESE Fair Havens, not THIS Fair Havens.
9 Multo autem tempore peracto, et cum jam non esset tuta navigatio eo quod et jejunium jam præteriisset, consolabatur eos Paulus,
John Chrysostom · AD 407 By "the fast" here, I suppose he means that of the Jews. For they departed thence a long time after the Pentecost, so that it was much about midwinter that they arrived at the coasts of Crete. And this too was no slight miracle, that they also should be saved on his account.
Oecumenius · AD 550 "because the fast was now over." Here the fast means that of the Jews. For after Pentecost he departed from there after a long time, as if to come to the parts of Crete almost in the winter itself. Behold, Paul now prophesies again, telling them that they would be shipwrecked. [AMMONIUS]
Theophylact of Ohrid · AD 1107 I think Paul is speaking here of the Jewish fast, since he had departed a long time after Pentecost, so that he arrived at the borders of Crete almost by winter.
10 dicens eis: Viri, video quoniam cum injuria et multo damno non solum oneris, et navis, sed etiam animarum nostrarum incipit esse navigatio.
John Chrysostom · AD 407 See [Paul's] modesty: in order that he may not appear to prophesy but to speak as if from supposition, he says "I see." They would have not received his words if he had pronounced them at once. In the first place he prophesies and says, "God, whom I worship," thus leading them. How would have it happened without a loss of lives?
Oecumenius · AD 550 Even if the shipwreck did not occur to them with loss of lives according to his word. For this would have happened as far as the nature of the thing was concerned, if God had not preserved them. For through him he also caused those men to be saved. The shipwreck that took place, then, occurred because the season was bad, since the storm was great.
Theophylact of Ohrid · AD 1107 But to show that he is not prophesying, but speaking by conjecture, he expresses himself thus: "I perceive," – because they would not have immediately believed him even if he had said this as a prophet.
11 Centurio autem gubernatori et nauclero magis credebat, quam his quæ a Paulo dicebantur.
John Chrysostom · AD 407 Then, to show that it was not from conjecture that he so spake, the master of the ship said the contrary, 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.
Bede · AD 735 But the centurion trusted the helmsman and the shipmaster. Shipmasters in Greek, in Latin are called navicularius.
Theophylact of Ohrid · AD 1107 The Evangelist says that "the centurion trusted the helmsman and the captain of the ship more." He did this on the assumption that one should rather listen to people experienced in sailing than to a passenger inexperienced in this matter. Thus, this was an error of his mind, not of fortune.
12 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.
Ammonius of Alexandria · AD 300 Since Paul was a prophet, he announced the danger, which would have threatened them on the ship. But he was not able to convince them to spend the winter in Crete, so that it was not fate that dragged them into danger but their will.
Bede · AD 735 If by any means they might reach Phoenix to spend the winter, a port of Crete looking toward the southwest and northwest. The southwest wind, which in Greek is called λίψ, blows between the south and west, inclining; Corus, however, toward the north and west, but more deflected toward the west.
13 Aspirante autem austro, æstimantes propositum se tenere, cum sustulissent de Asson, legebant Cretam.
John Chrysostom · AD 407 Mark then the providential ordering of the events: first indeed, "when the south wind blew softly, supposing they had obtained their purpose," they loosed the vessel, and came forth; then when the wind bore down upon them, they gave way to it driving them, and were with difficulty saved.
Cassiodorus · AD 585 "And the south wind gently blowing, thinking that they had obtained their purpose." When they had left the harbor of Finicena, thinking that they could reach their destination with a harbor, suddenly the wind called Euroaquilo began to blow very violently against them.
14 Non post multum autem misit se contra ipsam ventus typhonicus, qui vocatur Euroaquilo.
Bede · AD 735 A Typhonic wind sent itself against them. Another Latin translation says: A tempestuous wind. For Typhus in Greek is called inflation in Latin.
15 Cumque arrepta esset navis, et non posset conari in ventum, data nave flatibus, ferebamur.
Oecumenius · AD 550 It should be known that to say "face the wind" of a ship is not to be taken in the literal sense. For that expression applies only to a person. Therefore one must not constantly interpret Scripture literally. [AMMONIUS]
Bede · AD 735 And when the ship was caught, and could not face the wind, etc. Another Translation more clearly states: And when the ship was caught, they could not face the wind, and yielded the ship to the wind, and began to gather the sails. Then we ran under an island which is called Clauda, which they could not reach, but lifeboats were sent to help the ship, girding it.
16 In insulam autem quamdam decurrentes, quæ vocatur Cauda, potuimus vix obtinere scapham.
Apostolic Constitutions · AD 380 It came to pass, after Paul went out of the island Gaudomeleta,
Bede · AD 735 And the south wind blowing softly, they thought they had obtained their purpose, etc., we could scarcely retain the boat. We wrote in the first book, following Isidore, that the boat was a light vessel, woven from wicker and covered with rawhide; but subsequently, upon perusing the writings of others, we found that boats are also called small vessels hollowed out of a single tr…
17 Qua sublata, adjutoriis utebantur, accingentes navem, timentes ne in Syrtim inciderent, summisso vase sic ferebantur.
Bede · AD 735 They were being carried under control with a newly lowered sail. Another translation places it thus: "Fearing that they might fall into the Syrtic, they loosened the ropes and thus were being carried."
18 Valida autem nobis tempestate jactatis, sequenti die jactum fecerunt:
John Chrysostom · AD 407 Then, severe the storm, deep the darkness: and that they may not forget, the vessel also goes to pieces, and the corn is flung out and all beside, that they may not have it in their power after this to be shameless. For this is why the vessel goes to pieces, and their souls are tightly braced.
19 et tertia die suis manibus armamenta navis projecerunt.
20 Neque autem sole, neque sideribus apparentibus per plures dies, et tempestate non exigua imminente, jam ablata erat spes omnis salutis nostræ.
21 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.
John Chrysostom · AD 407 Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him.
Theophylact of Ohrid · AD 1107 After such a prolonged storm, he addresses them not with reproach, but wishes that in the future they would believe him, and presents what happened as testimony to the truth of what he had told them. Then he predicts two things, namely: that the ship will perish, but those on it will be saved, and that they will be cast upon an island.
22 Et nunc suadeo vobis bono animo esse: amissio enim nullius animæ erit ex vobis, præterquam navis.
John Chrysostom · AD 407 And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved - which thing he spoke not of conjecture, but of prophecy - and that he "must be brought before Caesar." But this that he says, "God hath given thee all," is not spoken boastfully, but in the wish to win those who were sailing in…
23 Astitit enim mihi hac nocte angelus Dei, cujus sum ego, et cui deservio,
Origen of Alexandria · AD 253 Both good and bad angels are among people. Not by chance or without reason was that angel, for example, allotted to be the guardian of Peter or that other one for Paul or those of the children of the church, those that always "behold the face of their Father, who is in heaven." Concerning these things there can be no doubt that, by the judgment of God, who clearly sees their ra…
John Chrysostom · AD 407 "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 Caesar: and, lo God hath given thee all them that sail with thee." So that righteous men, though they may be in a tempest, or on the sea, or in the deep, suffer nothing dreadful, but even save others together with themselves.
Bede · AD 735 For an angel of God stood by me this night. He was not boasting of himself by saying this but was provoking them to faith. For the sea was allowed to be stormy so that by what was heard and by what was not heard, the spiritual grace in Paul might be revealed.
24 dicens: Ne timeas, Paule: Cæsari te oportet assistere: et ecce donavit tibi Deus omnes qui navigant tecum.
Ammonius of Alexandria · AD 300 "God has granted safety to all," so that what Homer says appears to be false: "I say that no one can avoid his fate, neither good man nor bad, even though he be noble." And this means that it is impossible to escape the death that Fate establishes at the moment of birth.
Jerome · AD 420 You cannot deny that the prisoner and the jailers were of unequal merit. And what were the circumstances of that shipwreck involving the apostle and the soldiers? The apostle Paul described a vision afterwards and said that those who were on the ship had been given to him by the Lord.
Theophylact of Ohrid · AD 1107 "Behold, God has granted you all those who sail with you." Behold, if it were not for Paul, all who were in the ship would have had to perish. Thus, what was said by Homer is false: Homer says that it is impossible to escape the mortal fate that determines the hour of a person's death together with their birth.
25 Propter quod bono animo estote, viri: credo enim Deo quia sic erit, quemadmodum dictum est mihi.
26 In insulam autem quamdam oportet nos devenire.
27 Sed posteaquam quartadecima nox supervenit, navigantibus nobis in Adria circa mediam noctem, suspicabantur nautæ apparere sibi aliquam regionem.
28 Qui et summittentes bolidem, invenerunt passus viginti: et pusillum inde separati, invenerunt passus quindecim.
29 Timentes autem ne in aspera loca incideremus, de puppi mittentes anchoras quatuor, optabant diem fieri.
30 Nautis vero quærentibus fugere de navi, cum misissent scapham in mare, sub obtentu quasi inciperent a prora anchoras extendere,
John Chrysostom · AD 407 The sailors however, were about to escape, having no faith in what was said: but the centurion does believe Paul. For he says, If these flee, "ye cannot be saved": so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground.
31 dixit Paulus centurioni et militibus: Nisi hi in navi manserint, vos salvi fieri non potestis.
John Chrysostom · AD 407 Paul said to the centurion and to the soldiers, "Except these abide in the ship, ye cannot be saved": so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. Accordingly observe how the centurion does as he bids him, insomuch that he even let the boat go, and destroyed it.
Oecumenius · AD 550 But when he said, "Unless these stay in the ship, you cannot be saved," Paul spoke wisely, so as to hold them and not let the prophecy fail. Therefore when they saw that their lack of resolve had put them in danger, then they began to obey him.
Bede · AD 735 "Unless these men stay in the ship, you cannot be saved," etc. Because in the danger of shipwreck, the knowledge of sailors who were experienced in the sea was more beneficial than the weapons of soldiers, they were therefore more likely to control the boat than to let the sailors be cast away.
32 Tunc absciderunt milites funes scaphæ, et passi sunt eam excidere.
Ammonius of Alexandria · AD 300 After they realized that their bad will had caused them to fall into dangers, they began to believe Paul by thinking that the appropriate words of the righteous were more effective for their salvation than the fate in danger, which has no name.
Theophylact of Ohrid · AD 1107 "Then the soldiers cut the ropes of the boat." God arranged it so that Paul was not believed at first, but was believed after his words were tested by experience; which is what happened.
33 Et cum lux inciperet fieri, rogabat Paulus omnes sumere cibum, dicens: Quartadecima die hodie exspectantes jejuni permanetis, nihil accipientes.
John Chrysostom · AD 407 And how, say you, did they go without food, having taken nothing? How did they bear it? Their fear possessed them, and did not let them fall into a desire of food, being, as they were, at the point of extreme jeopardy; but they had no care for food. Moreover, the place is a trying one, for it was in the Adriatic, and then their long abstinence. They were in the midst of death.
Cassiodorus · AD 585 "And when it began to be light, Paul besought," etc. After fourteen days of storm, Paul besought them to take food, since it was clear that, of two hundred seventy-six men, not even a hair of their heads had been lost. To encourage others by his own example, he broke bread and himself began to eat.
Bede · AD 735 And as the day was about to dawn, Paul urged everyone to take some food. In this passage, the most beautiful sense of allegory is laid open, as Paul urged those he promised would be saved from the wreck to take food.
34 Propter quod rogo vos accipere cibum pro salute vestra: quia nullius vestrum capillus de capite peribit.
Oecumenius · AD 550 "For this," he says, "is for your survival," that is, to eat, in case you perish through hunger. For they had no concern for food, since the danger was not about those present. From where then did it reveal to them that the number had increased among those sailing? It was fitting for them to ask the reason for which they sail, and to learn everything.
35 Et cum hæc dixisset, sumens panem, gratias egit Deo in conspectu omnium: et cum fregisset, cœpit manducare.
Tertullian · AD 220 But how" in every place," since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: 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…
John Chrysostom · AD 407 And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls. Observe, his giving thanks after all that had happened strengthened them. For this showed an assured mind that they would be saved.
Theophylact of Ohrid · AD 1107 That Paul began to eat was so that he would not die of hunger. "Having taken bread, he gave thanks to God" for what had happened. The order of the Eucharist also teaches us to say the same thing: "We thank Thee, O God, that Thou hast vouchsafed us…"
36 Animæquiores autem facti omnes, et ipsi sumpserunt cibum.
Ammonius of Alexandria · AD 300 "He took bread, and giving thanks to God in the presence of all, he broke it and began to eat." Since Paul saw that they had believed out of necessity and that the time was not opportune to announce Christ to them, as they were broken in spirit and uncertain, he teaches them some piety, namely, not to break bread before giving thanks to the one God, and then to eat.
37 Eramus vero universæ animæ in navi ducentæ septuaginta sex.
John Chrysostom · AD 407 Two hundred and seventy-six souls: whence had they victuals? See how they do their part as men, and how Paul does not forbid them. They had thrown out the rest of the corn, but they trusted Paul's assurance for all.
38 Et satiati cibo alleviabant navem, jactantes triticum in mare.
39 Cum autem dies factus esset, terram non agnoscebant: sinum vero quemdam considerabant habentem littus, in quem cogitabant si possent ejicere navem.
40 Et cum anchoras sustulissent, committebant se mari, simul laxantes juncturas gubernaculorum: et levato artemone secundum auræ flatum, tendebant ad littus.
Hippolytus of Rome · AD 235 And she bears in her midst also the trophy (which is erected) over death; for she carries with her the cross of the Lord.
Bede · AD 735 And hoisting the foresail, according to the direction of the breeze, they made for the shore. The foresail is a small sail contrived more for steering the ship than for speed.
Theophylact of Ohrid · AD 1107 They loosened the ropes when day came; and by day the ship is also taken down, so that those on board would not perish from fear and so that they might see the fulfillment of the prophecy.
41 Et cum incidissemus in locum dithalassum, impegerunt navem: et prora quidem fixa manebat immobilis, puppis vero solvebatur a vi maris.
John Chrysostom · AD 407 "And falling into a place where two seas met, they ran the ship aground; 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.
Bede · AD 735 And the prow stuck fast and remained immovable, but the stern was broken by the violence of the waves, etc. Thus this ship perished, not from a light run over the waves, but by being violently thrust into the bed of the sea itself, partly held by the ground, partly broken by the raging waves.
42 Militum autem consilium fuit ut custodias occiderent, ne quis cum enatasset, effugeret.
John Chrysostom · AD 407 Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him.
Theophylact of Ohrid · AD 1107 It should be noted that they kill someone voluntarily, and fate cannot prevent the commission of murder. So then, the soldiers voluntarily decide upon the act of murder and proceed to carry it out; however, having obeyed the centurion, they again and likewise voluntarily abandon their intention.
43 Centurio autem volens servare Paulum, prohibuit fieri: jussitque eos qui possent natare, emittere se primos, et evadere, et ad terram exire:
John Chrysostom · AD 407 Again the devil tries to impede the prophecy: the soldiers wanted to kill the prisoners, but the centurion prevented them in order to save Paul. The centurion had become a very dear friend.
Oecumenius · AD 550 Again from this it is shown that Paul had been favored, for although some wished to kill him so that the prophecy about Paul might not fail, the centurion did not allow them to be killed in order to save Paul.
44 et ceteros, alios in tabulis ferebant, quosdam super ea quæ de navi erant. Et sic factum est, ut omnes animæ evaderent ad terram.
John Chrysostom · AD 407 So it came to pass, that they escaped all safe to land. Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them.