Luke closed his account of this incident by assuring the reader that Eutychus was indeed all right and that the believers found great comfort in Paul"s ministry of restoration as well as in his teaching. [source][source][source]
"These early believers sat up all night listening to Paul. I know someone is going to say, "If I could listen to Paul, I"d listen all night, too." Probably Paul was nothing more than a humble preacher of the gospel. We do know that Apollos was an eloquent Prayer of Manasseh , but that is not said of Paul. These believers simply wanted to hear the Word of God. How wonderful that is!" [1][source]
Context Summary
Acts 20:1-12 - A Messenger Of Truth And Life
The Second Epistle to the Corinthians should be read with the introductory verses of this chapter, as it reveals the Apostle's inner mind at this time. He seems to have been less impressed with the imminent peril from which he had been rescued, and more solicitous as to the condition of the church at Corinth, to which he had addressed his first Epistle during the early days of his Ephesian ministry.
Into how small a compass, Acts 20:3, the evangelist crowds the three months' ministry in Greece, where he visited the scenes of his memorable first journey. In a few lines he enumerates the companions of his return journey, and before we are well aware we are back again in Troas and on our way to Jerusalem.
Notice that reference to the breaking of bread on the first day of the week, Acts 20:7. This proves that the primitive Church was adopting the first day of the week for its characteristic meal; and as the Gentile element became predominant, it is easy to see how gradually and inevitably Sunday superseded Saturday as the rest day. See also Colossians 2:16. It is possible that Eutychus was not already dead, although believed to be so. In that case, Paul's loving embrace and prayer restored him from the swoon that might easily have become death. Can we not imagine the theme of that talk which lasted till dawn! [source]
Chapter Summary: Acts 20
1Paul goes to Macedonia, and thence to Troas 7He celebrates the Lord's supper, and preaches 9Eutychus having fallen down dead is raised to life 13Paul continues his travels; 17and at Miletum he calls the elders together, tells them what shall befall to himself, 28commits God's flock to them, 29warns them of false teachers, 32commends them to God, 36prays with them, and departs
Greek Commentary for Acts 20:12
They brought the lad alive [ηγαγον τον παιδα ζωντα] Second aorist active indicative of αγω agō Evidently the special friends of the lad who now either brought him back to the room or (Rendall) took him home to his family. Knowling holds that ζωντα zōnta (living) here is pointless unless he had been dead. He had been taken up dead and now they brought him living. [source]
Not a little [ου μετριως] Not moderately, that is a great deal. Luke is fond of this use of the figure litotes (use of the negative) instead of the strong positive (Acts 1:5, etc.). D (Codex Bezae) has here instead of ηγαγον ēgagon these words: αλπαζομενων δε αυτων ηγαγεν τον νεανισκον ζωντα alpazomenōn de autōn ēgagen ton neaniskon zōnta (while they were saying farewell he brought the young man alive). This reading pictures the joyful scene over the lad‘s restoration as Paul was leaving. [source]
Reverse Greek Commentary Search for Acts 20:12
Acts 1:5Not many days hence [ου μετα πολλας ταυτας ημερας] A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Acts 20:10Embracing [συνπεριλαβων] Second aorist active participle of συνπεριλαμβανω sunperilambanō old verb to embrace completely (take hold together round), but only here in the N.T. In Ezra 5:3. Make ye no ado (μη τορυβειστε mē thorubeisthe). Stop (μη mē and present middle imperative of τορυβεω thorubeō) making a noise (τορυβος thorubos) as the people did on the death of Jairus‘s daughter (Matthew 9:23 τορυβουμενου thoruboumenou and Mark 5:38 τορυβου thorubou) when Jesus asked Τι τορυβειστε Ti thorubeisthė For his life is in him This language is relied on by Ramsay, Wendt, Zoeckler to show that Eutychus had not really died, but had merely swooned. Paul‘s language would suit that view, but it suits equally well the idea that he had just been restored to life and so is indecisive. Furneaux urges also the fact that his friends did not bring him back to the meeting till morning (Acts 20:12) as additional evidence that it was a case of swooning rather than of death. But this again is not conclusive as they would naturally not take him back at once. One will believe here as the facts appeal to him. [source]
Acts 20:10For his life is in him [η γαρ πσυχη αυτου εν αυτωι εστιν] This language is relied on by Ramsay, Wendt, Zoeckler to show that Eutychus had not really died, but had merely swooned. Paul‘s language would suit that view, but it suits equally well the idea that he had just been restored to life and so is indecisive. Furneaux urges also the fact that his friends did not bring him back to the meeting till morning (Acts 20:12) as additional evidence that it was a case of swooning rather than of death. But this again is not conclusive as they would naturally not take him back at once. One will believe here as the facts appeal to him. [source]
Acts 4:36Barnabas [αρναβας] His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Acts 4:34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as “son of consolation or exhortation” Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Acts 11:23 the very word παρεκαλει parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1 Corinthians 14:3. Encouragement is the chief idea in παρακλησις paraklēsis though exhortation, comfort, consolation are used to render it (Acts 9:31; Acts 13:15; Acts 15:31). See also Acts 16:9; Acts 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from αρνεβους Barnebous (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts 14:14) in the broad sense of that word. [source]
What do the individual words in Acts 20:12 mean?
They broughtthentheboyaliveandwere comfortednota little
Greek Commentary for Acts 20:12
Second aorist active indicative of αγω agō Evidently the special friends of the lad who now either brought him back to the room or (Rendall) took him home to his family. Knowling holds that ζωντα zōnta (living) here is pointless unless he had been dead. He had been taken up dead and now they brought him living. [source]
Not moderately, that is a great deal. Luke is fond of this use of the figure litotes (use of the negative) instead of the strong positive (Acts 1:5, etc.). D (Codex Bezae) has here instead of ηγαγον ēgagon these words: αλπαζομενων δε αυτων ηγαγεν τον νεανισκον ζωντα alpazomenōn de autōn ēgagen ton neaniskon zōnta (while they were saying farewell he brought the young man alive). This reading pictures the joyful scene over the lad‘s restoration as Paul was leaving. [source]
Reverse Greek Commentary Search for Acts 20:12
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Second aorist active participle of συνπεριλαμβανω sunperilambanō old verb to embrace completely (take hold together round), but only here in the N.T. In Ezra 5:3. Make ye no ado (μη τορυβειστε mē thorubeisthe). Stop (μη mē and present middle imperative of τορυβεω thorubeō) making a noise (τορυβος thorubos) as the people did on the death of Jairus‘s daughter (Matthew 9:23 τορυβουμενου thoruboumenou and Mark 5:38 τορυβου thorubou) when Jesus asked Τι τορυβειστε Ti thorubeisthė For his life is in him This language is relied on by Ramsay, Wendt, Zoeckler to show that Eutychus had not really died, but had merely swooned. Paul‘s language would suit that view, but it suits equally well the idea that he had just been restored to life and so is indecisive. Furneaux urges also the fact that his friends did not bring him back to the meeting till morning (Acts 20:12) as additional evidence that it was a case of swooning rather than of death. But this again is not conclusive as they would naturally not take him back at once. One will believe here as the facts appeal to him. [source]
This language is relied on by Ramsay, Wendt, Zoeckler to show that Eutychus had not really died, but had merely swooned. Paul‘s language would suit that view, but it suits equally well the idea that he had just been restored to life and so is indecisive. Furneaux urges also the fact that his friends did not bring him back to the meeting till morning (Acts 20:12) as additional evidence that it was a case of swooning rather than of death. But this again is not conclusive as they would naturally not take him back at once. One will believe here as the facts appeal to him. [source]
His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Acts 4:34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as “son of consolation or exhortation” Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Acts 11:23 the very word παρεκαλει parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1 Corinthians 14:3. Encouragement is the chief idea in παρακλησις paraklēsis though exhortation, comfort, consolation are used to render it (Acts 9:31; Acts 13:15; Acts 15:31). See also Acts 16:9; Acts 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from αρνεβους Barnebous (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts 14:14) in the broad sense of that word. [source]