33<\/strong>. which had kept his bed eight years<\/em> ] There could therefore be no doubt cast upon the miraculous nature of his cure.<\/p>\n Eneas – <\/B>This is a Greek name; and probably he was a Hellenist. See the notes on Act 6:1<\/span>.<\/P> Sick of the palsy – <\/B>See the notes on Mat 4:24<\/span>.<\/P> <\/p>\n Verse 33. A certain man named Eneas<\/B><\/I>] This name has been celebrated in the annals of heathen poetry, in that beautiful work of the poet Virgil, called the AEneid<\/I>; which gives an account of the misfortunes, travels, wars, c., of a Trojan prince of this name, after the destruction of his native city, Troy. On the difference of names which so frequently occurs in some pasts of the Scriptures, Calmet makes the following judicious remarks: As both Greek<\/I> and Hebrew<\/I>, or Syriac<\/I>, were commonly spoken in Palestine, most persons had two<\/I> names, one Greek<\/I> and the other Hebrew<\/I>. Thus Peter was called Cephas<\/I> in Hebrew, and Petros<\/I> in Greek. Paul was called Saul<\/I> in Hebrew, and Paulos<\/I> in Greek. The person in Ac 9:36<\/span>, Tabitha<\/I> in Hebrew, and Dorcas<\/I> in Greek. And the paralytic person cured by Peter, Hananiah<\/I> in Hebrew, and Aineas<\/I> in Greek. So Thomas<\/I> was the Hebrew name of the apostle who in Greek was called Didymus<\/I>.<\/P> <\/P> Had kept his bed eight years<\/B><\/I>] This was occasioned by a palsy and now inveterate and hopeless, through its long standing.<\/P><\/p>\n It is supposed this Aeneas<\/B> was a Jew, though now living at Lydda; and that St. Luke here names him by the name the Grecians called him by, he being amongst his own countrymen called Hillel. <\/P> Kept his bed eight years; <\/B>to show the difficulty of the cure, and greatness of the miracle. <\/P> <\/p>\n And there he found a certain man<\/strong>,…. In a house in that city, into which he entered:<\/p>\n named Aeneas<\/strong>; which is a Gentile name, and so might the person be; though there is mention made of this name among the Jews. We read of one R. Samuel Bar, “Aenea, or Aeneas” l; but it was more common among the Greeks. Aeneas the Trojan is well known in history, who, after the destruction of Troy, went into Italy, and settled there; and from him the Trojans are sometimes called Aeneadae. The name comes from the Greek word , “ainoo”, which signifies “to praise”; and Aeneas is one “worthy of praise”: though Jerom m takes it to be an Hebrew name, which he interprets “one that answers”, or a “poor man”, or “misery”; as if it came from the Hebrew word , “anah”, which signifies “to answer, or to afflict”.<\/p>\n Which had kept his bed eight years, and was sick of the palsy<\/strong>; so that the distemper was grown stubborn, and thought incurable; nor perhaps had he, or his friends, any hope of his ever being restored to health again.<\/p>\n l T. Hieros. Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 73. 3. m De Nominibus Hebraicis, fol. 105. H.<\/p>\n Aenias <\/B> (<\/SPAN><\/span>). Old Greek name and so probably a Hellenistic Jew. He was apparently a disciple already (the saint, verse 32<\/span>). Luke the physician notes that he had been bed ridden for eight years. See on 5:15<\/span> for “bed” (<\/SPAN><\/span>) and Acts 8:7<\/span>; Luke 5:18<\/span> for “paralyzed” (<\/SPAN><\/span>, perfect passive participle of <\/SPAN><\/span> with <\/SPAN><\/span>, periphrastic past perfect passive). <\/P> <\/p>\n Eight years. The duration of the malady, and the fact of his having been bedridden for the whole time, are characteristic of the physician ‘s narrative. <\/P> Bed. See on Mr 2:14<\/span>. <\/P> Sick of the palsy. Better, as Rev., palsied. See on Luk 5:18<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And there he found,”<\/strong> (heuren de ekei) “Then he (Peter) found there,” among the people of Lydda, Act 9:35-36<\/span>.<\/p>\n 2) “A certain man named Aeneas,”<\/strong> (anthropon tina onomati Ainean) “A certain man known by (the) name as Aeneas,” of whom nothing further is known.<\/p>\n 3) “Which had kept to his bed eight years,”<\/strong> (eks eton okto katakeimenon epi krabatou) “Who had kept to his bed (stayed in bed) for a period of eight years,” as a known bedfast afflicted man, who became a monument of God’s saving and healing power, Act 9:34-35<\/span>.<\/p>\n 4) “And was sick of the palsy,”<\/strong> (hos en paralelumonos) “Who was having been paralyzed,”for this period of eight years in Lydda; It was a paralytic disease that often afflicted people of Judaea and nearby areas. Mat 4:24<\/span>; Mat 9:2<\/span>; Mar 2:5-12<\/span>; Luk 5:18<\/span>; Luk 5:24<\/span>.<\/p>\n ‘And there he found a certain man named Aeneas, who had kept his bed eight years, for he was paralysed.’<\/p>\n The mention of a specific miracle in the light of the ‘many signs and wonders’ performed must always be seen as having a specific purpose. So the point here is that, as at the beginning (Act 3:1-10<\/span>), the lame and paralysed are restored. Here it was Aeneas, and yet we are also to see Aeneas as a picture of mankind, paralysed and awaiting restoration. This was what the continuing ministry of the Apostles was accomplishing, and the stress is on the fact that it was indeed continuing. Nothing could stop the onward movement of the power of the Spirit. Here was another who had been long in need, and now his need was to be met, as was the need of a world which had waited even longer.<\/p>\n 33 And there he found a certain man named neas, which had kept his bed eight years, and was sick of the palsy. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 33. Had kept his bed eight years<\/strong> ] A long while surely; but what was this to an eternity of extremity in hell? Oh, take heed, and be forewarned to flee from that wrath to come. And meanwhile, every man that seeth another stricken with such chronic diseases as the palsy, and himself spared, is bound to keep a passover. <\/p>\n 33. <\/strong> <\/strong> ] Whether a believer or not, does not appear; from Peter’s visit being to the saints<\/em> , it would seem that he was: but perhaps the indefinite may imply the contrary, as also Peter’s words, announcing a free and unexpected gift from One whom he knew not.<\/p>\n Act 9:33<\/span> . : the name in this form is found in Thuc, Xen., Pindar. and is not to be identified with that of the Trojan , although in a fragment of Sophocles we have for the sake of the verse instead of ; see Wendt, seventh edition, and Wetstein, in loco<\/em> . The name is also used of a Jew, Jos., Ant.<\/em> , xiv., 10, 22. Probably a Hellenistic Jew; but although he is not expressly named a disciple (as in the case of Tabitha), yet as Peter visited him, and he knew the name of Jesus Christ, he may have become a Christian (so Blass); the fact that Peter went to the “saints” may imply this; but see Alford’s note, and so too Hilgenfeld. : characteristic of Luke as a medical man; in the cases of disease which he alone mentions, St. Luke frequently gives their duration, e.g.<\/em> , Act 13:11<\/span> , Act 3:2<\/span> ; Act 4:22<\/span> ; Act 14:8<\/span> , see Hobart, p. 40, Zahn, Einleitung in das N.T.<\/em> , ii., p. 427. , see above on Act 5:15<\/span> , and spelling. , see above on Act 8:7<\/span> , and cf.<\/em> also Zahn, Einleitung in das N. T.<\/em> , ii., p. 436 (1899).<\/p>\n which had kept his bed = lying on a bed (Greek. krabbaton. See note on Mar 2:4). <\/p>\n eight years = from (Greek. ek. App-104.) eight years. <\/p>\n sick of the palsy = paralyzed. See note on Act 8:7. <\/p>\n 33. ] Whether a believer or not, does not appear; from Peters visit being to the saints, it would seem that he was: but perhaps the indefinite may imply the contrary, as also Peters words, announcing a free and unexpected gift from One whom he knew not.<\/p>\n Act 9:33. , eight) He had heard of Christ without a doubt, who was healing all at that time (eight years ago).<\/p>\n which: Act 3:2, Act 4:22, Act 14:8, Mar 5:25, Mar 9:21, Luk 13:16, Joh 5:5, Joh 9:1, Joh 9:21 <\/p>\n and was: Mar 2:3-11 <\/p>\n Reciprocal: Mat 8:6 – palsy Luk 5:18 – General Act 5:12 – by Act 8:7 – palsies Act 14:10 – Stand<\/p>\n 4<\/p>\n Act 9:33-34. Palsy was a form of paralysis that rendered the victim helpless from weakness. This man’s case was of eight years’ standing and hence was not imaginary. To make his bed was especially appropriate since his ailment was one of weakness. The cure was immediate as were all of the cases of miraculous healing.<\/p>\n Act 9:33. A certain man named neas. From the name, which is Greek, nas (not to be confounded with the name of the Trojan hero nas), the palsied man was probably a Hellenistic Jew.<\/p>\n See notes on verse 32<\/p>\n Peter healed another lame man in Lydda (cf. Act 3:6-8; Luk 5:17-26). [Note: See Joshua Schwartz, "Peter and Ben Stada in Lydda," in The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 391-414.] <\/span> Aeneas is a Greek name. He was probably a Hellenistic Jew. We do not know if he was a Christian. The fact that Luke called him a man, but referred to Tabitha as a disciple (Act 9:36), may imply that he was not a believer.<\/p>\n And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. 33. which had kept his bed eight years ] There could therefore be no doubt cast upon the miraculous nature of his cure. Fuente: The Cambridge Bible for Schools and Colleges Eneas – … Continue reading “Exegetical and Hermeneutical Commentary of Acts 9:33”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27208","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27208","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27208"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27208\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27208"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27208"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27208"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"