523
22. καὶ τανῦν παραινῶ Spas εὐθυμεῖν: ἀποβολὴ γὰρ ψυχῆς οὐδεμία.
ἔσται ἐξ ὑμῶν, πλὴν τοῦ πλοίου.
23. παρέστη γάρ µοι τῇ νυκτὶ
ταύτῃ ἄγγελος τοῦ Θεοῦ, οὗ eipi, ᾧ καὶ λατρεύω, 24. λέγων, Μὴ
a“ ~ , , A a φοβοῦ, Παῦλε: Kaicapt σε δεῖ παραστῆναι: καὶ ἰδού, κεχάρισταί σοι
ὁ Θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ.
25. διὸ εὐθυμεῖτε, ἄνδρες :
πιστεύω γὰρ τῷ Θεῷ ὅτι οὕτως ἔσται καθ᾽ ὃν τρόπον λελάληταί µοι.
26. εἲς νῆσον δέ τινα δεῖ ἡμᾶς ἐκπεσεῖν.
27. Ὡς δὲ τεσσαρεσκαι-
δεκάτη vos ἐγένετο, διαφεροµένων ἡμῶν ἐν τῷ Αδρίᾳ, κατὰ µέσον
1 After expt Tisch. reads εγω, but om. W.H., Weiss, Wendt, etc., with B*CHLP. αγγελος best after λατρ. with ABC, so W.H., Weiss, Blass, Wendt, R.V., Hil-
genfeld instead of before τον Θεου.
ing from the evil, Grimm-Thayer, sud v., see Eur., Cycl., 312, with ζημίαν, to escape a loss, and ¢f. Jos., Ant., ii., 3, 2, and the Latin lucrifacere, Pliny, N.H., vii., 40, “lucri fecit injuriam”. The Genevan Version adds an explanatory note, ‘‘ that is, ye should have saved the losse by avoyding the danger”; see also ver. ΙΟ. κερδῆσαι = κερδᾶναι, «δῆναι; almost always in N.T., cf. Winer-Schmiedel, p. 11Ο.
Ver. 22. καὶ τὰ viv, see On ver 21, Paul would spare their reproaches, and rather awaken hope in their hearts (Bethge).—apatwv@: only in Luke, here and in ver. 9. Hobart speaks of it as the verb employed for a physician giving his advice, and although the word is com- mon in classical Greek, cf. also 2 Macc. vii. 25, 26 R, 3 Macc. v. 17, vii. 12 A, its frequency in medical usage may account for its occurrence in this “‘ We” section only ; see also Hawkins, Hore Synoptice, Ρ. 153.---εὐθυμεῖν, cf. vv. 25, 36, and xxiv. το, elsewhere in N.T. only in James v. το, but in classical Greek, and εὔθυμος in 2 Macc. xi. 26. The verb, adjective, and adverb εὐθύμως are used in medical lan- guage of the sick keeping up spirit, op- posed to ἀθυμία and δυσθυµία; εὐθυμεῖν παραινῶ might therefore well be a medi- cal expression, Hobart, p. 280, although the verb εὖθ. is used intransitively, as here, in classical Greek, and in Plutarch. ---ἀποβολὴ: only here in N.T., “there shall be no loss of life among you, but only of the ship,” R.V., Winer-Moulton, Ixvii. I.e., πλὴν with the genitive, Acts viii. 1, xv. 28 (once elsewhere in N.T., Mark xii. 32).
Ver. 23. παρέστη - « - ἄγγελος: on this Lucan phrase and description of angelic appearances cf. Luke ii. 9, xxiv. 4, Acts xii. 7 (xxiii. 11), and see above, i. 10. —rov Θεοῦ: “of the God whose I am,
whom also I serve,” R.V., Ramsay, Rendall, not “an angel of God,” as A.V. ; the R.V. rendering gives the force of the Greek more naturally in addressing a heathen; see also critical note.—da-. τρεύω, see on xxiv. 14; cf. Rom. i. g, and LXX, Jonah i. g.
Ver. 24. μὴ Φοβοῦ, see above, xviii. 9. ---παραστῆναι, cf. Rom. xiv. 10, the words emphatically bear out the prominence already laid upon the Apostle’s witness in Rome.—kai ἰδού, see on i. 10.—Kexdp- ισταί σοι: “hath granted them as a favour” ; see on iii. 14,no doubt Paul had prayed for this, cf. especially Philemon ver. 22. Thestatement in ver. 24 looks back to xxiii. 11, which, as Wendt al- lowed (1888), is only to be rejected if one presupposes that Paul could not have confidently looked forward to a visit to Rome, or at least if we suppose that the confidence could not have been created and sustained by a heavenly vision. Wendt, however, in 1899 edition, speaks much more doubtfully as to the existence of vv. 21-26 as part of the original source; see also on ver. 21.
Ver. 25. πιστεύω γὰρ τῷ Θ. ὅτι οὕτως ε. καθ) ὃν τρόπον, cf. xv. 11, and also i. τι, Klostermann, Vindicie Lucane, Ρ. 58.