426
τε ὁμιλήσας ἄχρις αὐγῆς. οὕτως ἐξῆλθεν. Lavra, καὶ παρεκλήθησαν οὗ μετρίως.
12.1 ἤγαγον δὲ τὸν παῖδα. 13. Ἡμεῖς δὲ” προελθόντες
ἐπὶ τὸ πλοῖον, ἀνήχθημεν eis τὴν ΄Ασσον, ἐκεῖθεν µέλλοντες ἆνα- λαμβάνειν τὸν Παῦλον: οὕτω γὰρ ἦν διατεταγµένος, µέλλων αὐτὸς.
1 Instead of ηγαγον D has ασπαζοµενων δε αυτων ηγαγεν τον νεανισκον ζωντα.
Blass and Hilgenfeld, however, read ηγαγον in the β text.
But Wendt thinks that
ηγαγεν may not be a mere error, and that Paul is conceived of in D as himself bringing the boy alive at the scene of departure, and thus conferring comfort,
Wendt (1899), Ρ. 327.
2 @poehGovres SVB°CL, Tisch., W.H. text, Weiss, Wendt; but προσ- AB*EHP,
W.H. marg. D has κατελθοντες. Blass, Weiss, Wendt.
frequent, but there is no case in which it means definitely more than to taste, although in some cases it might imply eating a meal, e.g., Gen. xxv. 30; for its former sense see, ¢.g., Jonah iii. 7. In modern Greek yevpatifw = to dine, so γεῦμα = ἀϊηπετ.---ἐφ᾽ ἱκανόν τε ὁμιλ.: on St. Luke’s use of ἱκανός with tem- poral significance see above on p. 215, cf. with this expression 2 Mace. viii. 25. optd.: only in Luke in N.T., cf. Luke xxiv. 14, 15, Acts xxiv. 26; here, ‘‘ talked with them,” R.V., as ofa familiar meeting, elsewhere ‘‘communed,” R.V.; so in classical Greek, and in Josephus, and also in modern Greek (Kennedy) ; in LXX, Dan. i. 19: ὠμίλησεν αὐτοῖς ὁ B., “the king communed with them”. In the passage before us the alternative ren- dering ‘‘when he had stayed in their company” is given by Grimm-Thayer, sub v.—ayxpis αὐγῆς, cf. Polyaen., iv., 18, κατὰ τὴν πρώτην αὐγὴν τῆς ἡμέρας (Wetstein); only here in Ν.Τ., found in Isa. Ἱιχ. 9, 2 Macc. xii. 9, but not in same sense as here.—otrws, cf. xx. 7, after a participle, as often in classical Greek, Simcox, Language of the N. Τ., Ρ. 175, see also xxvii. 17, and Viteau, Le Grec du N. T., Ῥ. 190 (1893).
Ver. 12. ἤγαγον: the subject must be supplied; probably those who had attended to the boy, and who, now that he was sufficiently recovered, brought him back to the room. Rendall thinks that the expression means that they took the lad home after the assembly was over. The comfort is derived from the recovery of the boy, as is indicated by ζῶντα, and it is forced to refer it to the consolation which they received from the boy’s presence, as a proof which the Apostle had left behind him of divine and miraculous help (so Wendt, Weiss) ; see also D, critical note, and Ramsay, 96. Paul, p. 201. ---ζῶντα: the word is
επι for εις ΝΑΒΟΕ, so Tisch., W.H., R.V.,
pointless unless on the supposition that the accident had been fatal. It is in fact impossible to deny that a miracle is intended to be narrated; otherwise the introduction of the whole story is mean- ingless, as Overbeck insists against Baur and Renan. The word νεκρός, the action of Paul, the word ζῶντα all point to an actual death, whilst the vivid details in the narrative also indicate the presence of an eye-witness as an informant. Schneckenburger has shown exhaustively, as Zeller admits, that an actual raising of the dead is intended; but we are asked to see in the narrative only an attempt to set off the raising of Eutychus against the raising of Tabitha at Joppa, a parallel between Paul and Peter; so Baur, and recently Overbeck and Weiz- sacker. But the conclusion of Overbeck is disappointing in face of the fact that he dwells (p. 333) most pointedly upon the difference between the narrative here and in ix. 36—how in this latter case we have the expectation of the miracle emphasised, whilst heré it is entirely wanting; how too the laudatory descrip- tion of Tabitha may be contrasted with the simple mention of the name, Euty- chus here.—od μετρίως: often in Plutarch, cf. 2 Macc. xv. 38. On Luke’s.use of οὐ with an adjective, to express the opposite, see Lekebusch, Afpostelgeschichte, p. 62; Klostermann, Vindicie Lucane, p. 52; and four times in ‘“‘ We”’ sections (twelve times in rest of Acts, rare in rest of. N.T.), xx. 12, xxvii. 14, 20, xxvili. 2: Hawkins, Hore Synoptice, p. 153.