246
κραββάτω, ὃς ἦν παραλελυµένος.
4 ” 34. καὶ εἶπεν αὐτῷ ὁ Πέτρος,
Αἰνέα, ἴᾶταί σε “Ingots 6 Χριστός: ἀνάστηθι καὶ στρῶσον σεαυτῷ. καὶ εὐθέως ἀνέστη: 35. καὶ εἶδον αὐτὸν πάντες οἱ κατοικοῦντες Λύδδαν καὶ τὸν Edpwva,) οἵτινες ἐπέστρεψαν ἐπὶ τὸν Κύριον.
36. Ev “idan δέ τις ἦν μαθήτρια ὀνόματι Ταβιθά,” 7 διερµηνευο- µένη λέγεται Δορκάς ' αὕτη ἦν πλήρης ἀγαθῶν έργων καὶ ἐλεημοσυνῶν
1 Λνδδαν: but in SAB, so Tisch., W.H., Blass, Weiss, Λυδδα; see Winer-
Schmiedel, p. 93, Blass, Gram., pp. 25, 31 (so for ver. 25). Σαρωνα SABCE, so Tisch., W.H., Weiss, Blass, Hilg., but with varying accent; Blass, Gram., p. 31.
i$ has Σαρρωνα.
2 TaBida; but BC Ταβειθα, so W.#H.,
162.
and one quotation; in St. Matthew three times, and same quotation; in St. John twice, and same quotation ; in St. Mark only once; in Epistles three times, but perhaps only figuratively; so in Deut. xxx. 3, of the-diseases of the soul. The term is used by St. Luke in a passage where a similar statement is made by St. Matthew and St. Mark, in which they employ another verb, less precise, σώζειν, διασώζειν, and not so strictly medical, cf. Matt. xiv. 36, Mark vi. 56, Luke vi. 19, Hobart, p.9. ἴασις: the cognate noun, only in St. Luke, Luke xiii. 32, Acts iv. 32, and see further also Hobart, pp. 23, 24. Both noun and verb are also fre- quent in LXX, and cf. Plummer on Luke v. 19, who points out that ἰᾶσθαι in its active significance is peculiar to St. Luke, except in the quotations from LXX (Matt. xiii. 15, John xii. 40, both figurative), and in John iv. 47.—oTpagov σεαυτῷ, cf. xxii. 12, where, as here, the context must be supplied. The aorist denotes performance without delay— now and at once make thy bed for thyself—an act which hitherto others have done for ἴπες.- καὶ εὖθ, ἀνέστη corresponds to ἀνάστηθι and indicates the completeness of the healing.
Ver. 35. τὸν Σάρωνα, on accentuation see critical notes: ‘at Lydda and in Sharon,” R.V. In Sharon, because it was not a town as Lydda, but rather a level tract, the maritime plain between Carmel and Joppa, so called in Hebrew (with article), meaning ‘the Level’’; in Greek, the Forest, θρυµός, LXX, because it was once covered by a great oak forest ; full of quiet but rich beauty ; cf. 1 Chron. xxvii. 29, Isa. xxxili. 9, xxxv. 2, xxxvii. 24, xv. 10, celebrated for its pasturage, Cant. ii. 1. ‘“ The masculine article doth show that it is not named of a city, and so doth the
Weiss, but in W.H., alt., see App., Ρ.
LXX article in Isa. 33, 9,”’ J. Lightfoot,. Hor. Heb. There is no ground for sup- posing that it meant a village in the neighbourhood, as no place bearing the name Saron can be satisfactorily cited, but cf. Nésgen, in loco ; see G. A. Smith, Hist. Geog. of the Holy Land, pp. 52, 147, 148; Edersheim, Fewish Social Life, p. 74; Hamburger, Real-Encyclo- padie des Fudentums, i., 6, p. 897.— πάντες: the expression may be taken to mean that a general conversion of the inhabitants followed. Rendall renders “‘ and all that dwelt, etc., who had turned to the Lord, saw Him,” 7.e., attested the reality of the miracle, Acts, pp. 72 and 232. But it might fairly be urged that many would see the man besides those who had become Christians. It helps us to understand the passage if we remember with Nésgen (so Bengel) that the expres- sion ἐπὶ τὸν K. applies not to God the Father, but to Jesus Christ, so that we learn that a conversion of the Jewish population at Lydda to the claims of Jesus as the Messiah was the result of the miracle (see also Hackett’s useful note). On the use of οἵτινες see Alford’s note on vii. 53, quoted by Page (Winer- Schmiedel, p. 235). For the phrase emo. ἐπὶ τὸν K. cf. xiv. 15.