Acts 16:18

διαπονηθεὶς, only here and in Acts 4:2 in N.T.; its use in LXX in two passages only does not help us much, see Acts 4:2, and in classics it is not used in the sense required here. Aquila uses it four times of the Hebrew עָצַב in passages which show that the word may combine the ideas of grief, pain, and anger, Genesis 6:6; Genesis 34:7; 1 Samuel 20:3; 1 Samuel 20:34. It may be noticed that the word and other compounds of πονεῖν are frequent in medical writers. Παραγγέλλω, see on Acts 1:4. The same strong word is used of our Lord, Luke 8:29, where He charged another unclean spirit to come out. ὀνόματι, see above on Acts 3:6, “Demonology,” Hastings' B.D., where reference is made to Sayce, Hibbert Lect., pp. 302 347, as to the belief in the powerful efficacy of the name, the name meaning to an ancient Semite personal power and existence. ἐξελθεῖν ἀπʼ αὐτῆς : the phrase occurs in Luke much more frequently than in any other N.T. writer; nine times in his Gospel of the coming out of evil spirits, as here. Rendall sees in the phrase the medical accuracy of the writer in describing the process of the cure; the evil spirit must not only come out, but depart, pp. 104, 280; it must however be remembered that St. Matthew uses the same phrase twice of the departure of evil spirits from men, Matthew 12:43; Matthew 17:18. Paul charges the evil spirit to depart; it departed, and with it departed the master's hope of gain (see also Weiss, in loco). αὐτῇ τῇ ὥρᾳ : “that very hour,” R.V., cf. Acts 22:13, eo ipso tempore; peculiar to Luke, cf. Luke 2:38; Luke 10:21; Luke 12:12; Luke 20:19; Luke 24:33 (so too Friedrich, p. 37). We are not told anything further of the history of the girl, but we may well believe that she too would partake of the generous help of Lydia, and of the other Christian women at Philippi, who would see in her no longer a bondservant to the many lords who had had dominion over her, but a sister beloved in the One Lord.