Vv. 32-35. Healing of Aeneas.—Ver. 32. ἐγένετο δὲ Π. διερχ.: on the formula and its frequency in Luke see Friedrich, Ρ. 13, and above on p. 124. We have here a note of what may fairly be
κα παν
245
32. EFENETO δὲ Πέτρον διερχόµενον διὰ πάντων,λ κατελθεῖν καὶ
‘ ο ών ‘ a , πρὸς τοὺς ἁγίους τοὺς κατοικοῦντας Λύδδαν.
33. εὗρε δὲ ἐκεῖ
- 3 ἄνθρωπόν τινα Αἰνέαν ὀνόματι, ἐξ ἐτῶν ὀκτὼ κατακείµενον ἐπὶ
1 δια παντων, instead of this Par. and Wern. read “ per omnes civitates et regiones,”’ accepted by Blass; no doubt to explain δια παντων, which is difficult, see below.
taken as a specimen of many similar missionary journeys, or rather journeys of progress and inspection, mentioned here perhaps more in detail because of the development which followed upon it, cf. with chap. x. Newcongregations had been formed, and just as Peter and John had gone down to Samaria to the Chris- tians converted by Philip, so it became necessary that the congregations which had grown up in many towns (viii. 14, 25, 40) should be visited and kept in touch with the centre at Jerusalem (see Ramsay, St. Paul, pp. 41, 42; Felten and Plumptre, in loco).—8epx. διὰ πάντων, see note on xiii. 6, and for the construction Luke ix. 6, xi. 2ή.-- κατελθεῖν, {.6., probably from Jerusalem, cf. viii. 5, Luke iv. 31 devenire, cf. Plummer’s note on Luke iv. 31. On the frequent use of διέρχοµαι and κατέρχοµαι in Luke, see Friedrich, p. 7.—8.a wavrov, 5ο., ἁγίων, so Meyer-Wendt, Weiss, Ben- gel, Alford, Hackett, De Wette, Holtz- mann; cf. for similar construction 2 Cor. i. 16, and cf. Acts xx. 25, Rom. xv. 28, or it may mean “through all parts,” R.V., so Belser, Beitrdége, p. 58 (see critical notes). Hort seems to take it of the whole land (Ecclesia, p. 56).—aytovs,
see on νετ. 13.--Λύδδαν, Hebrew “5,
Lod, perpetuated in the modern Ludd; on the word see critical notes, cf. 1 Chron. viii. 2, Ezraii. 23, Neh. vii. 37, xi. 35,1 Macc. xi. 34; ‘‘a village not less than acity”’ Jos., Ant., xx., 6, 2; three hours from Joppa in the plain of Sharon: its frontier position often involved it in battle, and rendered it a subject of treaty between .Jews and Syrians, and Jews and Romans. At this period not only Jerusalem but Joppa and Lydda were centres of Jewish national feeling, and were singled out by Cestius Gallus as the centres of the national revolt, On its importance as a place of refuge and a seat of learning after the destruction of Jerusalem, see Hamburger, Real-Encyclopddie des Fudentums, i., 5, p. 721 ; Edersheim, History of the fewish People, pp. 155, 215, 479, 512, and also Fewish Social Life, pp. 75-78; G. A. Smith, Hist. Geog. of the Holy Land, pp. 141, 160 (and his interesting remarks on
the connection of St. George of England with Lydda) ; Schirer, ¥ewish People, div. ii., vol, i., p. 159, Ε.Τ. As the place lay on the route from Azotus to Czsarea the planting or at any rate the strengthen- ing of its Christianity may be referred to Philip the Evangelist, viii. 4ο. But on the other hand the close proximity to Jerusalem, within an easy day’s journey, may induce us to believe that Lydda had its congregation of “saints” al- most from the first, Edersheim, ¥ewish Social Life, p. 75. On the curious Tal- mudical notices with reference to our Lord and the Virgin Mother, ¢.g., that He was condemned at Lydda, see Eder- sheim, 4. s., p. 76. Such passages per- haps indicate a close connection between Lydda and the founding of Christianity. Ver. 33. Αἰνέαν: the name in this form is found in Thuc., Xen., Pindar, and is not to be identified with that of the Trojan Aivetas, although in a fragment of Sophocles we have for the sake of the verse Aivéas instead of Αἰνείας: see Wendt, seventh edition, and Wetstein, in loco. The name isalso used of a Jew, Jos., Ant., xiv., 10,22. Probably a Hellenistic Jew; but although he is not expressly named a disciple (as in the case of Tabitha), yet as Peter visited him, and he knew the name of Jesus Christ, he may have become a Christian (so Blass); the fact that Peter went to the ‘“saints’”’ may imply this; but see Alford’s note, and so too Hilgenfeld.—éé ἐτῶν ὀκτώ: characteristic of Luke as a medical man; in the cases of disease which he alone mentions, St. Luke frequently gives their duration, ¢.g., xiii. 11, Acts iii. 2, iv. 22, xiv. 8, see Hobart, p. 40, Zahn, Einlei- tung in das N. Τ., ii., p. 427.--κραββάτῳ, see above on v. 15, and spelling.— παραλελυμµένος, see above on viii. 7, and cf. also Zahn, Einleitung in das N. Τ., ii., Ῥ. 436 (1899). ; Ver. 34. idratoe’l.: perhaps a paro- nomasia, iv. 30 (see Page, im loco); pre- sent tense, indicating that the healing was immediately effected, Burton, N. T. Moods and Tenses, p. 9; Blass, Gram., p. 183; verb much more frequent in St. Luke than in the other N.T. writers; in Gospel eleven times, in Acts three times,