Acts 20:9

Act 20:9. Νεανίας) παῖς in Act 20:12.—καταφερόμενος· κατενεχθεὶς) One and same participle, but in a different tense: although even the theme ἐνέγκω expresses more than φέρω. Sleep surprised (came unawares on) him whilst sitting: being “sunk down with sleep,” he fell.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 20:9 . Εὔτυχος : we are not old what position he occupied, but there is no hint that he was a servant. 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 at the window points to the crowded nature of the assembly, cf. 2Ki 1:2 , where a different word is used in LXX, although θυρίς is also frequently found. καταφερ . ὕ . β .: the two participles are to be carefully distinguished (but R.V. does not); “who was gradually oppressed,” or “becoming oppressed with sleep,” present participle; “being borne down by his sleep,” i.e. , overcome by it, aorist. Rendall takes ἐπὶ πλεῖον with κατενεχθεὶς (so W.H [333] margin), “and being still more overcome with the sleep,” but the words are usually taken with διαλεγ . See Bengel, Nösgen, 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 corresponding sense in LXX; a medical term, and so much so that it was used more frequently absolutely than with ὕπνος in medical writings, and the two participles thus expressing the different stages of sleep would be quite natural in a medical writer. βαθεῖ : one of the epithets joined with ὕπνος by the medical writers, see Hobart, pp. 48, 49, and his remarks on Luk 22:45 , 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. Mar 9:26 , and the attempt to show that the words in Act 20:10 , “his life is in him,” indicate apparent death, or that life is still thought of as not having left him (so apparently even Zöckler, whilst he strongly maintains the force of the preceding words), cannot be called satisfactory; see on the other hand Ramsay, St. Paul , pp. 290, 291, and Wendt, in loco.

[333] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

in a--"the."

window--or window seat, or recess.

fell down from the third loft--"story."

and was taken up dead--"The window projected (according to the side of the room where it was situated) either over the street or over the interior court; so that in either case he fell on the hard earth or pavement below."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. There sat in a window] This was probably an opening in the wall, to let in light and air, for there was no glazing at that time; and it is likely that Eutychus fell backward through it, down to the ground, on the outside; there being nothing to prevent his falling out, when he had once lost the power to take care of himself, by getting into a deep sleep.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. When he was fallen into a deep sleep. I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing the night was so far spent, having striven so long with sleep, he yielded at length? And whereas, against his will, and otherwise than he hoped for, he was taken and overcome with deep sleep, we may guess by this that he did not settle himself to sleep. To seek out a fit place wherein to sleep had been a sign of sluggishness, but to be overcome with sleep, sitting at a window, what other thing is it but without fault to yield to nature? As if a man should faint through hunger or too much wearisomeness. Those who being drowned in earthly cares come unto the word loathsomely; those who being full of meat and wine are thereby brought on [to] sleep; those who are vigilant enough in other matters, but hear the word as though they did not pass [care] for it, shall be justly condemned for drowsiness; but Luke doth in plain words acquit Eutychus, when he saith that he fell down, being overcome with deep sleep after midnight.

Moreover, the Lord meant not only by the sleep, but also by the death of this young man to awake and stir up the faith of his, that they might more joyfully receive Paul’s doctrine, and might keep it deeply rooted in their minds. It was, indeed, at the first no small temptation, but such as might have shaken even a most constant man full sore; for who would have thought that Christ had been chief governor in that company wherein a miserable man through a fall became dead? Who would not rather have thought this to be a sign of God’s curse? But the Lord, by applying a remedy, doth forthwith rid the minds of his of all perturbation.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) There sat in a window a certain young man named Eutychus . . .—The name, like those of kindred meaning, such as Felix, Felicia, Felicissimus, Syntyche, Epaphroditus, Fortunatus, Faustus, Felicitas, was sufficiently common, especially among the freed-man class. In one instance, in an inscription in the Collegio Romano, the two names of Eutychus and Felicia appear as belonging to husband and wife.

And was taken up dead.—What follows is obviously related as a miraculous resuscitation; but it may be questioned, looking to St. Paul’s words, “his life is in him,” whether more than apparent death is meant. He was to all appearance dead—would have died but for the prayer of the Apostle; but there had been no fracture of limb or skull, and the cause of death, or of the state that looked like death, was the shock given to the brain and nerves by the violence of the fall.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. And there sat in a [better, the] window] The window in that climate was only an opening in the wall, and not as in our country provided with a framework, the bars of which would have prevented the accident which is here described.

a certain young man named Eutychus, being fallen into a deep sleep] The last verb signifies borne down, overpowered, and the Rev. Ver. gives “borne down with deep sleep.” He was not a careless hearer, but sleep at the late hour overcame his youthful frame and he could resist it no longer.

and as Paul was long preaching] Better, “and as Paul discoursed yet longer” with Rev. Ver. The comparative degree refers to the expectation or the wearied powers of the young man. The discourse went on longer than he thought it would, or than he could keep awake.

he sunk down with sleep] The verb is the same as before. Read “being borne down by his sleep,” as the word is a participle.

and fell down from the third loft, and was taken up dead] To join on with the participial sentence preceding, render he fell down from the third story and, &c. The latticework with which such windows were closed in the East would be set wide open to admit the cool air into the crowded room. The lad fell out, and down to the floor of the courtyard. There has been much debate whether the restoration of Eutychus was meant to be described as miraculous; whether, that is, “dead” may not be taken for “in a swoon like death.” But St Luke’s expression (Act_20:12) “They brought him alive” seems to leave no room for question. That life was gone by reason of the fall and was restored by the prayer of the Apostle is the natural reading of the story, which has all the vividness that marks the narrative of an eyewitness.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Paul went down,.... From the upper room, where they were assembled, into the court, yard, or street, where he fell; or into the lower room of the house, where he was brought when taken up. The apostle might see him fall, or he might be told of it, or he might have an intimation of it from the Spirit of God, by whom he might be impressed to go down, in order to work a miracle, for the confirmation of the Gospel he was preaching:

and fell on him, and embracing him; praying over him, as Elijah and Elisha did, Kg1 17:21 and the like effect followed:

said, trouble not yourselves; which speech perhaps was addressed to the friends and relations of the young man; or to the disciples present, who were concerned at this accident, both for the young man's sake, and lest it should be improved to the disadvantage of the Gospel by the enemies of it,

For his life, or "soul"

is in him; it being returned upon the apostle's falling on him, and praying over him; or he said this as being fully assured that it would return, in like manner as Christ said concerning Jairus's daughter, Luk 8:52.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.

Ver. 9. Being fallen into a deep sleep] Woe to many today, when God shall once send out summonses for sleepers.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And there sat in a window - The window was left open, probably to avoid the malice of their enemies, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was probably a mere opening in the wall to let in light, as glass was not common at that time. As the shutters of the window were not closed, there was nothing to prevent Eutychus from falling down.

The third loft - The third story.

And was taken up dead - Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious meaning is, that he was actually killed by the fall, and was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. The late hour of the night, and the length of the services, were the excuse. But, though the thing is often done now, yet how seldom is a sleeper in a church furnished with an excuse for it. No practice is more shameful, disrespectful, and abominable than that so common of sleeping in the house of God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Preaching; discoursing and arguing; for it does not seem to have been a continued speech, by the word here used.

Fell down from the third loft; this fall is thought by some to have been caused by Satan, (through God’s permission), that he might the more disturb Paul, and hinder, or put an end to, his sermon; which by the ensuing miracle God turned to a quite contrary effect.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. In the window—On the window-sill, projecting out like a balcony; and the shutters were probably open to admit air.

Dead—Luke means to affirm complete death: for it is the miracle of the matter which forms the whole purpose of his narrating it.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The for a, A.V.; borne down with for being fallen into a, A.V.; discoursed yet longer for was long preaching, A.V.; being borne down by his sleep he for he sunk down with sleep, and, A.V.; story for loft, A.V. In the window; or, on the window-seat. The window was merely the opening in the wall, without any glass or shutter. Borne down; kataferomenov, the proper word in connection with sleep, either, as here, when sleep is the agent, or, followed by eijv upnon, falling into sleep. Yet longer; rather, as in the A.V., long; i.e. longer than usual, somewhat or very long.

Vers. 9, 10. Sleepy Eutychus.

Explain precisely what happened. The window was a lattice opening, and, for the sake of air to the crowded room, the lattices were put aside. How crowded the house was is intimated by the presence of some people in this third story. There they would be sure to feel oppressed by the heat of the house. Eutychus may have fallen into the street, but it is more likely that he fell into the hard paved courtyard. For a similar fall, see the account of the death of Ahaziah, King of Israel. (2Ki_1:2, 2Ki_1:17) The word that is translated "young man" implies that Eutychus was quite a youth, and not likely to be very directly interested in St. Paul"s address. He very probably was a child of the house where the meeting was held. While the narrative does not positively say that Eutychus was killed by the fall, and indeed leaves it possible for us to assume that he was only badly stunned, the simplest reading of it without prejudice in relation to the miraculous certainly leaves the impression of a real death and restoration. We bend attention to the conduct of St. Paul in relation to the matter, and inquire why he took the trouble thus to recover the fallen and dead youth. Dismissing, with a brief mention, the interest he would feel in such a calamity affecting the people of the house, and seeking for explanations having a more general application, we notice

I ST. PAUL FELT THAW EUTYCHUS WAS NOT TO BLAME. If any one was to blame, it was the apostle himself, who had been led on to talk so long and keep the meeting to unreasonable hours for young folk. Long services make too great a demand on the physical strength of young people. They are trying even to the elder Christians, but their awakened spiritual interest will enable them to bear such fatigue of body. It was not wrong for Eutychus to sleep. He was simply overborne by the heat of the place and the lateness of the hour. And still we need to distinguish between failings, which come out of human frailties, and sins that come out of human willfulness. Too often the young are punished for what is merely due to the influence of surrounding circumstances and the undeveloped bodily conditions. The relation of public services to the young needs careful and judicious treatment.

1. Services for them are advisable and necessary.

2. Their share in the general service of the Church is important.

3. Such services may exert a gracious influence apart from the actual mental comprehension of what is said and done.

4. Such services need not be unduly limited or too easily altered in character for the sake of the young.

5. Such services should take into due account, and deal considerately with, the physical infirmities of the young. It is possible, by securing variety in forms of worship, changing attitudes, and efficient illustration in preaching, to successfully resist the infirmities of the children. If we find our public services uninteresting, we may question whether we are not, like the apostle, ourselves to blame.

II ST. PAUL FELT THAT THE DEATH OF EUTYCHUS WOULD BE MISUNDERSTOOD. Too easily the company would take up the notion that this was a judgment on inattention, and such an idea must be at once and fully corrected. In such a case as that of Ananias and Sapphira, no apostle would feel impelled to put forth miraculous power; the judgment of God on sin must stand. But the case of Eutychus belonged to what may fairly be called accidents. " A conjunction of circumstances brought it about heat, sleepiness, the position in which Eutychus sat, the open window, etc.; and this St. Paul may deal with in a way of miracle, just as Elijah and Elisha had done in cases of sudden death from disease. (see 1Ki_17:21; 2Ki_4:34) It is quite true that Christianity makes great demands on self-control and self-denial. It expects the spirit to master the body; but it makes its demands of the full-grown "man in Christ;" and, only in appropriate measures and degrees, on those who are young in years and young in the faith. The restoration of Eutychus may be regarded as a prominent and interesting illustration of the "sweet reasonableness" of Christianity. R.T.

Vers. 9-11. Earnestness in preaching and hearing.

The subject is suggested by the conversation, or the address, being lengthened out by the mutual affection of St. Paul and his audience. They were unwilling for him to cease; he was unwilling to keep back anything that might be a help and a blessing to them. That night there were just the conditions that made "long preaching" advisable, and prevented its being thought a weariness. The impulse of the preacher is such an audience; the joy of the audience is such a preacher. Tell of the associations of St. Paul with Troas, and give illustrative instances of his singular power to draw out towards himself the affection of those whom he served for Christ"s sake. A feeling of oppression and anxiety at this time rested on the apostle he felt that his missionary labors were almost done, and this gave a peculiar urgency and tenderness and pathos to his preachings. They had the characteristics of "last utterances" and farewells.

I THE IMPORTANCE OF OUR HAVING PERSONAL CONFIDENCE IN, AND GLOWING AFFECTION FOE, OUR TEACHERS. So far as mere truth is concerned, a stranger with competent knowledge can instruct us; but truth, in its personal relations with us, can only be taught by those who know us; and our ability to receive such influence depends largely on our love for those who give it. Press the importance of settled ministries, of regular attendance at the same worship, and of coming into such relations with our "pastors and teachers" as may bring on us the power of their personal characters. Apply the principle, "Faithful are the wounds of a friend; " and our pastors should be felt such friends that we can receive both reproof and comfort and instruction from them.

II THE DEMANDS WHICH TRUST AND AFFECTION MAKE UPON OUR TEACHERS. These people would not let St. Paul go; they kept him talking all night. He was compelled to respond to such love, and to pour forth his best treasures of knowledge and experience for their help. Trust and love still make the highest demands on our teachers, demands sometimes so great that ministers feel overwhelmed with the tremendous responsibility. Nothing draws out the best in a man like trusting him and loving him. Money can never buy a man"s best; duty can never compel a man"s best; love can always win a man"s best, just as a pure love makes a man noble, and a babe"s love calls a mother to sublime self-denials. The one condition of receiving the best spiritual blessings from a Christian teacher is that you must trust and love him as his disciples did St. Paul. His relations with his disciples are models, and happy are they who can give a like joy to their teacher and can win like blessings from him. In conclusion, deal practically with those things which constitute fitting preparation of hearers for receiving the best spiritual blessings through their teachers. Such preparations are:

1. General bearing upon good worshipping habits; right relations with Church life; and personal knowledge of, and affection for, the teacher.

2. Special to each particular occasion of intercourse or of worshipping; the value of all services depending directly upon a man"s mood of soul, as won by home culture. The profit of a hearer depends first and chiefly upon himself. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In the window - Doubtless kept open, to prevent heat, both from the lamps and the number of people.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 8

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

General Information:

Here the word "himself" refers to Paul. The first word "he" refers to Paul; the second word "he" refers to the young man, Eutychus. The word "him" refers to Eutychus.

In the window

This was an opening in the wall with a ledge that was wide enough on which a person could sit.

Eutychus

This is the name of a man. (See: How to Translate Names)

who fell into a deep sleep

This speaks about sleep as if it were a deep hole into which a person could fall. AT: "who slept soundly" or "who became more and more tired until finally he was sleeping soundly" (See: Metaphor)

third story and was picked up dead

When they went down to check his condition, they saw he was dead. This can be stated in active form. AT: "third story; and when they went to pick him up, they found that he was dead" (See: Active or Passive)

third story

This means two floors above the ground floor. If your culture does not count the ground floor, you may state this as the "second story."

translationWords

die

life

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. καθεζόμενος δέ … ἐπὶ τῆς θυρίδος, and there was sitting in the window. The window in that climate was only an opening in the wall, and not as in our country provided with a framework, the bars of which would have prevented the accident which is here described. The young man was sitting upon (ἐπί) the sill of the opening.

καταφερόμενος ὕπνῳ βαθεῖ, borne down with deep sleep. He is not represented as a careless hearer. But the hour was late, and he was young, and could resist sleep no longer. Here the verb is constructed with the dative, in the next line with ἀπό and a genitive. It would be hard to make a distinction between the two.

διαλεγομένου τοῦ Παύλου ἐπὶ πλεῖον, and as Paul discoursed yet longer. ἐπὶ πλεῖον refers either to the expectation of this youthful hearer or to his exhausted powers. Longer than he expected or longer than he could keep awake.

ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός, he fell down from the third storey and was taken up dead. The latticework with which such windows were closed in the East would be set wide open to admit the cool air into the crowded room. The lad fell out, and down to the floor of the court-yard. There has been much debate whether the restoration of Eutychus was meant to be described as miraculous; whether, that is, ‘dead’ may not be taken for ‘in a swoon like death.’ But St Luke’s expression (Act 20:12) ‘They brought him alive’ seems to leave no room for question. That life was gone by reason of the fall and was restored by the prayer of the Apostle is the natural reading of the story, which has all the vividness that marks the narrative of an eyewitness.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] Who Eutychus was, is quite uncertain. The occurrence of the name as belonging to slaves and freedmen (Rosenm. and Heinrichs, from inscriptions), determines nothing.

ἐπὶ τῆς θυρίδος] On the window-seat. The windows in the East were (and are) without glass, and with or without shutters.

καταφερόμενος ὕπν.] Wetstein gives many instances of the use of καταφέρομαι, either absolute, or with εἰς ὕπνον, signifying ‘to be oppressed with, borne down towards, sleep’. Thus Aristotle, de somn. et iii. p. 466. b. 31, ed. Bekk.: τὰ ὑπνωτικὰ … πάντα … καρηβαρίαν … ποιεῖ … καὶ καταφερόμενοι καὶ νυστάζοντες τοῦτο δοκοῦσιν πάσχειν, καὶ ἀδυνατοῦσιν αἴρειν τὴν κεφαλὴν καὶ τὰ βλέφαρα: and Diod. Sic. iii. 57, κατενεχθεῖσαν εἰς ὕπνον ἰδεῖν ὄψιν.

I believe the word is used here and below in the same sense, not, as usually interpreted, here of the effect of sleep, and below of the fall caused by the sleep. It implies that relaxation of the system, and collapse of the muscular power, which is more or less indicated by our expressions ‘falling asleep,’ ‘dropping asleep.’ This effect is being produced when the first participle is used, which is therefore imperfect,—but as Paul was going on long discoursing, took complete possession of him, and, having been overpowered,—entirely relaxed in consequence of the sleep, he fell.

In the ἤρθη νεκρός here, there is a direct assertion, which can hardly be evaded by explaining it, ‘was taken up for dead,’ as De Wette, Olsh.;—or by saying that it expresses the judgment of those who took him up, as Meyer. It seems to me, that the supposition of a mere suspended animation is as absurd here as in the miracle of Jairus’s daughter, Luk 8:41-56. Let us take the narrative as it stands. The youth falls, and is taken up dead: so much is plainly asserted. (First, let it be remembered that Luke, a physician, was present, who could have at once pronounced on the fact.) Paul, not a physician, but as Apostle,—gifted, not with medical discernment, but with miraculous power, goes down to him, falls on him and embraces him,—a strange proceeding for one bent on discovering suspended animation, but not so for one who bore in mind the action of Elijah (1Ki 17:21) and Elisha (2Ki 4:34), each time over a dead body,—and having done this, not before, bids them not to be troubled, for his life was in him. I would ask any unbiassed reader, taking these details into consideration, which of the two is the natural interpretation,—and whether there can be any reasonable doubt that the intent of Luke is to relate a miracle of raising the dead, and that he mentions the falling on and embracing him as the outward significant means taken by the Apostle to that end?

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The window. See on ch. Act 9:25. The windows of an Eastern house are closed with lattice - work, and usually reach down to the floor, resembling a door rather than a window. They open, for the most part, to the court, and not to the street, and are usually kept open on account of the heat.

Fallen into a deep sleep [καταφερομενος υπνω βαθει] . Lit., born down by, etc. A common Greek phrase for being over come by sleep. In medical language the verb was more frequently used in this sense, absolutely, than with the addition of sleep. In this verse the word is used twice : in the first instance, in the present participle, denoting the corning on of drowsiness - falling asleep; and the second time, in the aorist participle, denoting his being completely overpowered by sleep. Mr. Hobart thinks that the mention of the causes of Eutychus' drowsiness - the heat and smell arising; from the numerous lamps, the length of the discourse, and the lateness of the hour - are characteristic of a physician 's narrative. Compare Luk 22:45.

Dead [νεκρος] . Actually dead. Not as dead, or for dead.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.