Ψετ.ο. Εὔτυχος: we are not told what position he occupied, but there is no hint that he was a 5ετναπ{.---ἐπὶ τῆς θυρ.: on the window sill—there were no windows of glass, and the lattice or door was open probably on account of the heat from the lamps, and from the number present—the fact that Eutychus thus sat
στι
ἦσαν συνηγµένοι.
425
9. καθήµενος δέ τις νεανίας ὀνόματι Εὔτυχος ἐπὶ
τῆς θυρίδος, καταφερόµενος ὕπνω Ἰ βαθεῖ, διαλεγοµένου τοῦ Παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου, ἔπεσεν ἀπὸ τοῦ τριστέγου
, \ om , κάτω, καὶ ἤρθη νεκρός.
10. καταβὰς δὲ 6 Παῦλος ἐπέπεσεν αὐτῷ,
«καὶ συμπεριλαβὼν εἶπε, Μὴ θορυβεῖσθε’ ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ
ἐστιν.
9 I1. ἀναβὰς δὲ καὶ κλάσας ” ἄρτον καὶ γευσάµενος, ἐφ᾽ ἵκανόν
1 Ὦ, Gig., so Blass in B, βαρει pro βαθει. 3 Before αρτον ${*ABCD* 13, so Tisch., W.H., R.V., Weiss, Wendt add τον.
at the window points to the crowded nature of the assembly, ¢f. 2 Kings i. 2, where a different word is used in LXX, although θυρίς is also frequently found. —katadep. ὕ. β.: the two participles are to be carefully distinguished (but R.V. does not); “who was gradually op- pressed,” or “becoming oppressed with sleep,” present participle; ‘‘ being borne down by his sleep,” i.¢., overcome by it, aorist. Rendall takes ἐπὶ πλεῖον with κατενεχθεὶς (5ο W.H. margin), ‘and being still more overcome with the sleep,” but the words are usually taken with διαλεγ. See Bengel, Ndsgen, Alford, Holtzmann, Weiss, Ramsay, Page on the force of the participles: ‘‘sedentem somnus occupavit . . . somno oppressus cecidit,” Bengel. καταφέρεσθαι: used only in Luke in N.T., and in no cor- responding sense in LXX; a medical term, and so much so that it was used more frequently absolutely than with ὤπνος in medical writings, and the two participles thus expressing the different ‘stages of sleep would be quite natural in a medical writer.—Ba@ei: one of the -epithets joined with ὕπνος by the medical writers, see Hobart, pp. 48, 49, and his remarks on Luke xxii. 45, p. 84. The verb is also used in the same sense by other writers as by Aristotle, Josephus, see instances in Wetstein, but Zahn reckons the whole phrase as medical, Einleitung, ii., p. 436.---καὶ ἤρθη νεκρός: the words positively assert that Eutychus was dead—they are not ὡσεὶ νεκρός, cf. Mark ix. 26, and the attempt to show that the words in ver. το, ‘‘his life is in him,” indicate apparent death, or that life is still thought of as not having left him (so apparently even Zéckler, whilst he strongly maintains the force of the preceding words), cannot be called satis- ‘factory; see on the other hand Ramsay, St. Paul, pp. 290, 291, and Wendt, in loco.
Ver. 10, καταβὰς: by the outside staircase common in Eastern houses.—
ἐπέπεσεν αὐτῷ καὶ oup., cf. 1 Kings xvli. 21, 22; 2 Kings iv. 34; there as here the purport of the act was a restora- tion to life—Myn θορ.: ‘“‘make ye no ado,” R.V., cf. Mark v. 39 (Mark ix. 23), where the word is used of the loud weeping and wailing of the mourners in the East; see above on ix. 39.—% γὰρ Ψ., see above.
Ver. 11. κλάσας ἄρτον: if we read τὸν Gp., see critical note, ‘‘the bread,” so R.V.,7.¢., of the Eucharist; so Syriac. The words evidently refer back to ver. 7, see Blass, Gram., p. 148.—yevo.: often taken to refer not to the Eucharist, but to the partaking of the Agape or common meal which followed. If so, it certainly appears as if St. Paul had soon taken steps to prevent the scandals which oc- curred in Corinth from the Holy Com- munion being celebrated during or after a common meal, 1 Cor. ix. 23, since here the Eucharist precedes, Luckock, Foot- prints of the Apostles as traced by St. Luke, ii., 199. Wendt, who still identi- fies the breaking of the bread with the Agape (so Holtzmann, Weiss), protests against the view of Kuinoel and others that reference is here made to a break- fast which St. Paul took for his comin journey. Dean Plumptre refers to the use of yevouatin Heb, vi. 4 as suggesting that here too reference is made to the participation of the Eucharist; but, on the other hand, in Acts x. το (see Blass, in loco) the word is used of eating an ordinary meal, and Wendt refers it to the enjoyment of the Agape (cf. also Knabenbauer, in loco). Weiss urges that the meaning of simply “tasting” is to be adopted here, and that τε shows that Paul only “tasted” the meal, i.e., the Agape, and hurried on with his interrupted discourse, whilst Lewin would take γευσ. absolutely here, and refer it to a separate ordinary meal ; although he maintains that the previous formula κλάσ. τὸν ἄρτον must refer to the Eucharist. In LXX the verb is