26; not so used in classical writers (Plummer). Ver. 39. It is not said that they sent
for St. Peter to work a miracle, but his near presence at Lydda would naturally make them turn to him in atime of sorrow.
248
ἱμάτια ! ὅσα ἐποίει wet αὐτῶν οὖσα ἡ Δορκάς. 40. ἐκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος, θεὶς τὰ Ὑόνατα προσηύξατο’ καὶ ἐπιστρέψας πρὸς
τὸ σῶμα, εἶπε, Ταβιθά,” ἀνάστηθι.
ἡ δὲ ἤνοιξε τοὺς ὀφθαλμοὺς
1 After ματια Par., Ps.-Aug. add διηγουντο αυντφ, accepted by Blass. Belser supports, pp. 58, 59, as being clearer, and showing that the widows not only pointed to the garments with them in proof of the charity of Dorcas, but also showed how
much good work she had down besides.
2 After αναστηθι Syr. Harcl., Sah., Gig., Par., Cypr., Ps.-Aug., Cassiod. add “in
nomine domini nostri Jesu Christi”.
Cypr. and Cassiod. omit ‘‘ domini nostri”. Blass accepts this latter form, Hilg. the former.
Belser, u. s., thinks that the words
might easily be omitted on revision by an author who was not afraid of any ob-
scurity arising after ver. 34
—rape γενόμενον: a characteristic Lucan expression (Weiss), see above v. 21.— τὸ ὑπερ.: here the article would natur- ally be used on referring to the chamber, cf. ver. 37, in which the body lay.—at χΊραι: they may have been the poor of the Church, vi. 1, whom Dorcas had befriended, or those who had been asso- ciated with her in good works (see also Plumptre’s suggestive note). In con- nection with St. Luke’s marked sympathy with women, we may note that the word χήρα is used by him no less than nine times in his Gospel, three in Acts.— κλαίουσαι, cf. Luke vil. 13, viii. 52, Ham- burger, µ. 5. (νετ. 37).---ἐπιδεικ.: only here in middle voice, perhaps as pointing to the garments which they were them- selves wearing (so Blass, Wendt, Felten, Grimm-Thayer), which Dorcas had given them.— xitévas: “coats,” close-fitting undergarments; the word was used in classical Greek of men and women, more perhaps like a dressing-gown or cassock ; “Coat,” ‘* Dress,” Hastings’ B.D.—tpa- τιᾶ, the long flowing outer τοῦες.---ὅσα: ‘all which,” i.e., so many (Blass, Page, Hackett, Knabenbauer); see reading in B (Blass), critical ποῖθς.-- ἐποίει: im- perfect as denoting her customary mode of action.
Ver. 40. ἐκβαλὼν δὲ ἔξω πάντας: nothing could be more natural than this action of St. Peter as a reminiscence of his Master’s action, when He was about to perform a similar miracle, cf. Matt. ix. 25, Mark v. 49 (cf. 2 Kings iv. 33, and vv. 4, 5 in same chapter), but. in Luke viii. 54 it is noteworthy that the similar words are omitted by W.H. and the revisers, see above. In St. Matthew the multitude 6 ὄχλος is put out, but in St. Mark (and St. Luke), whilst all are jescribed as put out (the same verb), Peter, James and John, with the parents,
are allowed to be present at the miracle, Weiss points out the reminiscence of Mark v. 40, but this we might expect if St. Mark’s Gospel comes to us through St. Peter. St. Chrysostom marks the action of St. Peter as showing how entirely free he was from any attempt at display.—Oeig "τὰ γόνατα, see note on vii. 60, “‘hoc Dominus ipse non fecerat” Blass. St. Peter had been present on each of the three occasions recorded in the Gospels when his Master had raised the dead, but he does not venture at once to speak the word of power, but like Elijah or Elisha kneels down in prayer (see Rendall’s note).— T. ἀνάστηθι, cf. Mark v. 41. Here again we note the close agreement with St. Mark’s narrative—the words to the damsel are not given at all by St. Matthew ix. 25, and by St. Luke in Greek, viii. 54, not in Aramaic as by Mark. On the absurdity of identifying the Ταβιθά here with the Ταλιθά of Mark v. 41 see Nésgen and Zéckler, in loco. It may suffice to note with Lumby that in each case an interpretation of the word used is given. —avexd@ice: not found in LXX, and used only by St. Luke in this passage and in his Gospel, vii. 15 (but B has ἐκάθισεν, which W.H. reads only in margin), in both cases of a person restored to life and- sitting up. In this intransitive sense it is almost entirely confined to medical writers, to describe patients sitting up in bed. It occurs in Plato, Phedo, 6ο B, but in the middle voice, and with the words ἐπὶ τὴν κλίνην expressed: in Xen., Cvr., v., 7, itis alsojused, but in a different sense (to sit down again),cf. Hobart, pp. 11,40, 41, who also notices that the circumstantial details of the gradual recovery of Tabitha are quite in the style of medical description. τὸ σῶμα, Luke xvii. 37, the word is quite