HolyStudy
Bible IndexRead BibleNotesChurchesMissionPrivacyTermsContact
© 2026 HolyStudy
HomeRead BibleBible NotesChurchesSign in
HolyStudy
HomeRead BibleBible NotesChurches
Sign in

Acts 28

1

And when they were escaped, then they knew that the island was called Melita.

2

And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.

1
3

And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand.

4

And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.

5

And he shook off the beast into the fire, and felt no harm.

6

Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.

7

In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.

1
8

And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.

1
9

So when this was done, others also, which had diseases in the island, came, and were healed:

10

Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.

11

And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.

12

And landing at Syracuse, we tarried there three days.

13

And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli:

1
14

Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.

15

And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.

16

And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.

17

And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

18

Who, when they had examined me, would have let me go, because there was no cause of death in me.

19

But when the Jews spake against it, I was constrained to appeal unto Cesar; not that I had ought to accuse my nation of.

20

For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

21

And they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.

22

But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

2
23

And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

24

And some believed the things which were spoken, and some believed not.

25

And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,

26

Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:

27

For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

28

Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

29

And when he had said these words, the Jews departed, and had great reasoning among themselves.

30

And Paul dwelt two whole years in his own hired house, and received all that came in unto him,

31

Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

← Previous ChapterNext Chapter →

Acts 28

At Malta, Paul is bitten by a viper when gathering wood for the fire, yet suffers no harm—the island's inhabitants' initial assumption that he must be a murderer punished by justice is reversed when Paul shakes off the snake and remains unharmed, leading the Maltese to declare him a god; Paul's healing of Publius's father and others on the island establishes his apostolic authority and the gospel's power among the nations. Paul's arrival in Rome (after the winter) represents the fulfillment of the angel's promise and the culmination of Luke's redemptive geography, as the gospel reaches the imperial capital through the apostle's witness and suffering. Paul's meeting with the Jewish leaders in Rome and his explanation of the kingdom of God through the law of Moses and the prophets from morning to evening produce division: some are convinced but others disbelieve, occasioning Paul's final OT quotation from Isaiah 6:9-10 (Go to this people and say, You will be ever hearing but never understanding, you will be seeing but never perceiving)—marking the irrevocable hardening of those who reject the gospel's claim. The closing summary—Paul spent two whole years in his own rented house proclaiming the kingdom of God and teaching about the Lord Jesus Christ, unhindered by anyone—uses the word akolutos (unhindered, without restraint) to affirm that despite opposition and imprisonment, the Spirit sustains the apostle's witness to the end, and that the gospel's advance toward the nations is assured by divine purposes, not imperial permission.

Acts 28:25

They disagreed among themselves and began to leave after Paul had made this final statement: 'The Holy Spirit spoke the truth to your ancestors when he said through Isaiah the prophet:' - Division deepens into disagreement (asymphōnos, asymphōnos-'discord, disagreement'). As the meeting disperses, Paul invokes 'the Holy Spirit' (to pneuma to hagion, to pneuma to hagion) and 'Isaiah the prophet' (prophētēs Ēsaias, prophētēs Ēsaias). His final statement links the gathered Jews to Israel's history and Scripture. The 'truth' (alēthēs, alēthēs-'true') that the Spirit spoke through Isaiah is about to be quoted-the hardening of Israel and the salvation of the Gentiles.

Acts 28:26

'Go to this people and say, "You will be ever hearing but never understanding; you will be ever seeing but never perceiving."' - Paul quotes Isaiah 6:9, the prophecy of hardened hearing and seeing. The formula 'you will be ever hearing but never understanding' (akoe akousete kai ou mē synēte, akoe akousete kai ou mē synēte-'hearing you will hear and in no way understand') reflects the Aramaic wordplay in Isaiah's original. The 'seeing but never perceiving' (blepō blepse te kai ou mē eidēte, blepō blepse te kai ou mē eidēte-'seeing you will see and in no way perceive') describes a condition of spiritual blindness despite physical sight. The quote marks a turning point: Israel's corporate refusal to receive the gospel leads to its proclamation to the Gentiles.

Acts 28:27

'For this people's heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.' - The continuation of Isaiah 6:9-10 deepens the diagnosis: hardened 'heart' (kardia, kardia-the center of understanding), dull 'ears' (ōta, ōta-'ears'), and 'closed eyes' (ophthalmos, ophthalmos-eyes that might see). Yet the verse's structure shows conditionality: 'otherwise they might...turn, and I would heal them' (epistrephō...iaomai, epistrephō...iaomai-'turn...heal'). Hardening is not predetermined but responsive to Israel's rejection of the gospel. Healing remains possible if they 'turn.' The quote moves from diagnosis to potential remedy-a remedy that Paul himself offers by his presence and proclamation.

Acts 28:28

'Therefore I want you to know that God's salvation has been sent to the Gentiles, and they will listen!' - Paul's conclusion draws the application: 'God's salvation has been sent to the Gentiles' (to sōtērion tou theou apostellō eis ta ethnē, to sōtērion tou theou apostellō eis ta ethnē-'salvation of God has been sent to the Gentiles'). His prophecy 'they will listen' (akouō, akouō-'will hear') is both description and promise. Gentiles, who were formerly without the covenant, now receive salvation. Yet the statement is not anti-Jewish; it is a consequence of Jewish rejection. Paul himself remains a Jew, faithful to Israel's hope, yet offering that hope to the Gentile world. The transition from Jerusalem to Rome, from Jewish to Gentile witness, is narrated here as theological necessity and divine purpose.

Acts 28:29

After he said this, the Jews left, arguing sharply among themselves. - The assembly disperses with 'sharp argument' (polla logos machē met' allēlōn, polla logos machē met' allēlōn-'much arguing among themselves'). The division is deep and unresolved. Some may believe; others remain skeptical. Paul has spoken faithfully; the outcome rests with each hearer. Luke marks the ending of Jewish-Christian dialogue in Rome, with Paul having testified but the community divided.

Acts 28:30

For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. - Paul's final status: 'two whole years' (dyo etos holos, dyo etos holos) in 'his own rented house' (idios mesthion, idios mesthion-'his own hired dwelling'). 'Welcomed all who came' (apodechomai apo pan, apodechomai apo pan-'received everyone coming') shows accessibility. His house arrest is neither strict imprisonment nor freedom; he is 'bound with a chain' (desmios, desmios), yet able to minister. Luke emphasizes Paul's sustained witness: two years of proclamation in the capital, continuing the apostolic mission in the very heart of the empire.

Acts 28:31

Boldly and without hindrance he proclaimed the kingdom of God and taught about the Lord Jesus Christ. - Acts concludes with 'boldly' (parrēsia, parrēsia-'boldness, frank speech,' the mark of the Spirit's empowering) and 'without hindrance' (akōlytōs, akōlytōs-'unhindered, unobstructed'). His content is the same as at beginning: 'the kingdom of God' (basileia tou theou, basileia tou theou) and 'the Lord Jesus Christ' (kyrios Iēsous Christos, kyrios Iēsous Christos). The final word 'without hindrance' suggests the gospel's unstoppable advance: imprisoned Paul proclaims more freely than many free citizens. Luke ends not with Paul's martyrdom (which tradition records) but with his ongoing witness-a fitting conclusion for a book about the Spirit's unstoppable mission. The gospel reaches Rome, the empire's center, carried by a bound apostle whose chains cannot bind the Word of God.

Acts 28:2

The islanders showed us unusual kindness. They built a fire and welcomed us all because it was raining and cold. - The Maltese inhabitants show 'unusual kindness' (philanthropia, philanthropia-'humanity, kindness'). 'They built a fire' (anaptō pyr, anaptō pyr-'kindle fire') for the shipwrecked survivors, 'welcomed us all' (prolambanō hēmas pantas, prolambanō hēmas pantas-'received all of us'). 'Because it was raining and cold' (hyetos, hyetos; and 'cold,' psychos, psychos) frames their generosity as response to human need. Luke shows that strangers become allies through simple compassion. The Maltese's 'unusual kindness' contrasts with the soldiers' earlier intent to execute the prisoners.

Acts 28:3

Paul gathered a pile of brushwood and, as he was putting it on the fire, a viper, driven out by the heat, fastened itself on his hand. - Paul, far from exhausted by the shipwreck, 'gathered a pile of brushwood' (synalizō hetera, synalizō hetera-'gathered together dry wood') to feed the fire. 'As he was putting it on' (epitithēmi, epitithēmi-'lay upon'), 'a viper' (echidna, echidna-a poisonous snake) 'fastened itself on his hand' (periplekō tēn cheira, periplekō tēn cheira-'wound around his hand'). The viper is 'driven out by the heat' (ek tēs thermēs, ek tēs thermēs-'because of the warmth'), a realistic detail: snakes shelter in wood during cool, wet weather. Paul becomes an instrument of hospitality even in adversity.

Acts 28:4

When the islanders saw the snake hanging from his hand, they said to each other, 'This man must be a murderer; for though he escaped from the sea, the goddess Justice has not allowed him to live.' - The Maltese interpret the viper as divine punishment: Paul 'must be a murderer' (phoneus, phoneus-'murderer'), and their 'goddess Justice' (Dikē, Dikē-justice personified, or possibly the goddess Nepthys in Maltese/Egyptian syncretism) will not 'allow him to live' (zaō, zaō-'let live'). They believe in retributive divine justice: no one escapes the gods' judgment. Their interpretation is natural-a shipwrecked prisoner bitten by a viper seems marked for death-yet it is exactly wrong about Paul.

Acts 28:5

But Paul shook the snake off into the fire and suffered no ill effects. - Paul's response is simple and action-focused: he 'shook the snake off' (apotinassō to thērion, apotinassō to thērion-'shook off the creature') 'into the fire' (eis to pyr, eis to pyr) and 'suffered no ill effects' (paschō ti kakos, paschō ti kakos-'experienced no harm'). His composure and immunity suggest divine protection. Luke alludes to Jesus's promise in Luke 10:19: 'I have given you authority...over all the power of the enemy...nothing will harm you.' Paul embodies that promise.

Acts 28:6

The people expected him to swell up or suddenly fall dead; but after waiting a long time and seeing that nothing unusual happened to him, they changed their minds and said he was a god. - The Maltese 'expected him to swell up or suddenly fall dead' (pimplēmi ē katō piptō aphnō, pimplēmi ē katō piptō aphnō-'expecting him to be swollen or fall down suddenly'). 'After waiting a long time' (animenos kai theōreō, animenos kai theōreō-'waiting and observing'), seeing nothing, they 'changed their minds' (metaballō ta dogma, metaballō ta dogma-'changed their opinion') and 'said he was a god' (theos, theos). Their reversal from 'murderer' to 'god' shows how quickly pagan folk theology makes sense of the inexplicable. Paul is neither cursed criminal nor divine being, but a human apostle through whom God works.

Acts 28:7

Near that place was an estate of Publius, the chief official of the island. He welcomed us to his home and for three days entertained us hospitably. - 'Publius' (Publios, Publios-actually 'Poplius,' a Roman name), described as 'the chief official' (prōtos, prōtos-'first,' implying Roman authority), 'welcomed us to his home' (hypodechomai, hypodechomai-'receive as guest'). His 'three days' (treis hēmeras, treis hēmeras) of 'hospitable entertainment' (philophronōs, philophronōs-'with friendly conduct') provide shelter and restoration. Publius's status and generosity mirror Julius's earlier kindness toward Paul. Luke shows that Paul draws out generosity and protection from authority figures.

Acts 28:8

His father was sick in bed, suffering from fever and dysentery. Paul went in to see him and, after prayer, placed his hands on him and healed him. - Publius's father is 'sick in bed' (katakeimai, katakeimai-'lying down sick'), 'suffering from fever and dysentery' (pyrissō, pyrissō; and 'dysentery,' dysenteria, dysenteria-specific diseases, not vague illness). Paul's healing is three-fold: (1) he 'went in to see him' (proserxomai, proserxomai-'went to'), (2) he prayed (proseuchomai, proseuchomai), and (3) he 'placed his hands on him and healed him' (epitithēmi tas cheiras, epitithēmi tas cheiras; iaomai, iaomai-'heal'). The gesture echoes Jesus's healings and the apostolic practice (3:7; 9:12).

Acts 28:9

When this had happened, the rest of the sick on the island came and were cured. - The singular healing becomes plural: 'the rest of the sick on the island' (hoi loipoi tōn peri tēn nēson asthenē, hoi loipoi tōn peri tēn nēson asthenē-'the remaining sick in the vicinity of the island') come and 'were cured' (therapeuō, therapeuō-'healed'). Paul's power extends beyond Publius's household to the whole island. Luke shows the gospel spreading through signs and wonders, just as it did in Jerusalem and the provinces.

Acts 28:10

They honored us in many ways and when we were ready to sail, they furnished us with the supplies we needed. - The Maltese 'honored us in many ways' (timāō pollois, timāō pollois-'honored with many things'). 'When we were ready to sail' (anagkaios, anagkaios-'when departure was necessary'), they 'furnished us with the supplies we needed' (episkepsis, episkepsis-'provisions, supplies'). Their initial suspicion (he is a murderer!) becomes thanksgiving; their respect for Paul's healing power translates into material support. Malta's generosity becomes the mirror of Paul's earlier gift of faith to the 276 aboard the ship.

Acts 28:11

After three months we put out to sea on a ship that had wintered on the island. It was an Alexandrian ship with the figurehead of the twin gods Castor and Pollux. - The stay on Malta lasts 'three months' (treis mēnes, treis mēnes-the winter period when sailing ceased). A new ship, an 'Alexandrian ship' (Aleksandrinos, Aleksandrinos-a large Egyptian merchant vessel, like the earlier one), has 'wintered' (pareimoniazo, pareimoniazo-'spent winter') on the island. The 'figurehead of the twin gods Castor and Pollux' (Dioskouroi, Dioskouroi-the Gemini twins, protectors of sailors in Greco-Roman belief) shows the ship's religious symbolism. Yet Paul and the Christians aboard carry a greater protection.

Acts 28:12

We put in at Syracuse and stayed there three days. - Syracuse (Syrakousai, Syrakousai), Sicily's major city, provides the first stop after leaving Malta. 'Three days' (treis hēmeras, treis hēmeras) allows for respite and resupply. Luke's route retraces Paul's final journey to Rome, marking each stage with precision.

Acts 28:13

From there we set sail and arrived at Rhegium. The next day the south wind came up, and on the following day we reached Puteoli. - 'Rhegium' (Rhēgion, Rhēgion) is the southern tip of Italy, across the strait from Sicily. The 'south wind' (notos, notos) enables swift passage to 'Puteoli' (Putioli, Putioli-modern Pozzuoli, the port serving Rome). Luke marks the approach to Italy and Rome with the rhythm of winds and arrivals. The journey's final stages accelerate toward the capital.

Acts 28:14

There we found some brothers and sisters who invited us to spend a week with them. And so we came to Rome. - At Puteoli, Paul finds 'some brothers and sisters' (adelphoi, adelphoi-the Christian community) who invite them to 'spend a week with them' (epimeno hēmeras hepta, epimeno hēmeras hepta-'stay seven days'). This brief note says much: a Christian community already exists at Puteoli (probably arrived via earlier missionary activity or trade), and they welcome Paul as fellow believer and apostle. The week's stay shows community fellowship before the final journey. 'And so we came to Rome' (houtōs eis Rhōmēn, houtōs eis Rhōmēn)-after 28 chapters and two years of narrative, Paul reaches the capital. Jesus's promise (23:11) is fulfilled.

Acts 28:15

The brothers and sisters there had heard that we were coming, and they traveled as far as the Forum of Appius and the Three Taverns to meet us. At the sight of these men, Paul thanked God and was encouraged. - Word of Paul's coming spreads to Rome's Christian community. They 'travel as far as' (apantaō, apantaō-'come to meet') 'the Forum of Appius and the Three Taverns' (Appiou Forum kai Treis Tabernas, Appiou Forum kai Treis Tabernas-stopping points on the Appian Way, 43 and 33 miles from Rome). Their journey to meet Paul shows deep community commitment. 'At the sight of these men, Paul thanked God and was encouraged' (eucharisteo tō theo kai tharseō, eucharisteo tō theo kai tharseō-'gave thanks to God and took courage'). The apostle, who has endured shipwreck and captivity, is moved by fellowship. Community support restores and sanctifies him for his final witness.

Acts 28:16

When we got to Rome, Paul was allowed to live by himself, with only a soldier to guard him. - Paul's treatment is relatively lenient: he is 'allowed to live by himself' (epétrepsén, epétrepsén-'it was permitted'), not imprisoned in the Mamertine dungeon, but in 'rented lodging' (idios, idios-'his own place') with 'only a soldier to guard him' (heis stratiōtēs, heis stratiōtēs-'one soldier'). Luke emphasizes Paul's semi-freedom: he is under house arrest (desmōtērion, desmōtērion), yet able to receive visitors and preach. This leniency-greater than strict imprisonment would suggest-indicates that even Rome's authorities recognize Paul's difference from ordinary criminals. Julius's earlier kindness and Festus's judgment ('nothing worthy of death') seem to follow Paul even to the capital.

Acts 28:17

Three days later he called together the leaders of the Jews. When they had assembled, Paul said to them: 'My brothers, although I have done nothing against our people or against the customs of our ancestors, I was arrested in Jerusalem and handed over to the Romans.' - Three days after arrival, Paul calls Rome's Jewish leaders (archontes tōn Ioudaiōn, archontes tōn Ioudaiōn). His statement reasserts his innocence: 'I have done nothing against our people' (ouden ti...kata ton laon, ouden ti...kata ton laon) or 'against the customs of our ancestors' (kata ta ethē tōn paterōn, kata ta ethē tōn paterōn). His 'arrest in Jerusalem and handing over to the Romans' reiterates the events leading to Rome. Paul's opening is conciliatory, not adversarial: he addresses them as 'brothers' and frames his case as misunderstanding, not fundamental rupture.

Acts 28:18

'I was handed over to the Romans, who examined me and wanted to release me, because I was not guilty of any crime deserving death.' - Paul's narrative is consistent with Luke's earlier account: Roman examination 'found no crime deserving death' (anaxios, anaxios). The repetition of 'not guilty' becomes a refrain: Paul is innocent by Roman judgment. His report to the Jewish leaders shows he appeals to Roman law as his vindication. The gospel and Roman justice, surprisingly, align in Paul's case.

Acts 28:19

'But when the Jews objected, I was compelled to appeal to Caesar-not that I had any charge to bring against my own people.' - Paul explains his appeal to Caesar: the Jewish objection ('Jews objected,' antilegō, antilegō-'speak against, object') 'compelled' him to appeal. Yet his qualification-'not that I had any charge to bring against my own people' (ouch hōs kategoros, ouch hōs kategoros-'not as one accusing')-shows his continued identification with the Jewish people. His appeal was defensive (to save his life), not prosecutorial (to condemn his accusers). The subtlety matters: Paul remains bound to his people even as Rome provides the forum for his final testimony.

Acts 28:20

'For this reason I have asked to see you and talk with you. It is because of the hope of Israel that I am bound with this chain.' - Paul's 'reason for asking to see' the Jewish leaders is dialogue ('talk with you,' homileō, homileō-'converse with'). His statement 'It is because of the hope of Israel that I am bound with this chain' (heneken tēs elpidos tou Israelēl, heneken tēs elpidos tou Israelēl) reframes captivity as testimony: his chains are not shame but the visible cost of his faithfulness to Israel's hope. He does not disown his suffering but claims it as meaningful, rooted in eschatological hope.

Acts 28:21

They replied, 'We have not received any letters from Judea concerning you, and none of our people who have come from there has reported or said anything bad about you.' - The Roman Jews' response is cordial: no letters precede Paul, and no accusations arrive from Jerusalem. This silence suggests either that the Jerusalem authorities did not pursue the case to Rome, or that the Roman Jewish community operates independently of Jerusalem's control. Their openness to hearing Paul directly, without prejudgment, shows a different atmosphere from Jerusalem's hostility. Paul's opportunity for witness is preserved by this distance and independence.

Acts 28:22

'But we want to hear what your views are, for we know that people everywhere are speaking against this sect.' - The Roman Jews express interest: 'we want to hear what your views are' (akouō para sou, akouō para sou-'hear from you'). Yet they frame it cautiously: 'people everywhere are speaking against this sect' (tēn hairesis, tēn hairesis-'the sect/party,' referring to the Way). Their language is neutral ('sect,' not 'heresy'), yet their statement acknowledges the controversy surrounding Paul's movement. They approach Paul as an object of curiosity, not judgment-yet with awareness that his sect is controversial.

Acts 28:23

They arranged to meet Paul on a certain day, and came in even larger numbers to the place where he was staying. He witnessed to them from morning till evening, explaining about the kingdom of God, and from the Law of Moses and from the Prophets he tried to persuade them about Jesus. - The meeting convenes 'on a certain day' (histao hēmera, histao hēmera-'appointed day'), and a larger group arrives. Paul's witness (martyreō, martyreō-'testify, bear witness') extends 'from morning till evening' (apo prōi heōs deiles, apo prōi heōs deiles-'from early until evening,' the whole day). His content is comprehensive: 'the kingdom of God' (basileia tou theou, basileia tou theou-the central theme of Jesus and the apostles), grounded in 'the Law of Moses and the Prophets' (nomos Mōyseōs kai prophētai, nomos Mōyseōs kai prophētai-the entire Hebrew Scripture). His 'persuasion' (peithō, peithō-'persuade') centers on 'Jesus' (Iēsous, Iēsous). Luke shows the Christian message as continuous with Jewish Scripture, the kingdom of God as Jesus's fulfillment of Israel's hopes.

Acts 28:24

Some were convinced by what he said, but others would not believe. - Luke marks the mixed response: 'some were convinced' (peithō, peithō-'were persuaded') while 'others would not believe' (apisteō, apisteō-'disbelieved'). The division mirrors earlier experiences: John 1:11 ('came to his own, but his own did not receive him'). The Spirit works through Paul's witness, yet belief remains a free choice. Division is not failure but the normal result of the gospel's proclamation.

Acts 28:1

Once safely on shore, we found out that the island was called Malta. - Luke establishes the location: Malta, a strategic island between Sicily and North Africa. 'Once safely on shore' (epi tēn gēn anaphygo, epi tēn gēn anaphygo-'having fled safe to the land') affirms the safe arrival. The casual naming suggests that after the storm's intensity, solid ground itself is revelation. Malta's significance: Paul will perform miracles here before his final journey to Rome.