It has been suggested that w.n-20 have been added to the original work. Hil^enfeld ascribes the passage to R. Ramsay, who has taken a dislike to it, says : ' If there were many such contrasts in the book as between vv,n-20 aiid 2J-4i, i should be a believer in the composite character of the .A.cts' (St. Paul the Traveller, p. 273). It will be interesting, therefore, to examine the language. It will appear that throughout the passage we find characteristic Lukan expressions.
ou T«( vvx^ix^oi-iy cf. Ac '^2.
rvyX'^*^*' 7 times in Acts and Luke, 6 times elsewherSb
iT.(7-T«ji*«*, 10 t. in Acts. 6 elsewhere.
ilk x^f^^t ''*'» X»'^*. S times in Acts.
5'V4ftf-Te», 10 t. in Acts, twice in Luke, S t. elsewhere.
Tois xxToixeviri* with acc. 13 t. in Acts, once in Luke.
iTiTiTTti*, 10 t. in Acts and Luke, 4 elsewhere.
^o$o( ia-Ea-iriv, cf. Lk l^*.
fx.iyet\u^u; 6 t. in Acts and Luke, 3 elsewhere.
01 rtTitrnvxcrti, common in Acts.
i»«kO', 29 times in Acts and Luke, 12 elsewhere.
Tiu.vi, or rifAas of price, 5 times in Acts. With v.20 cf. C 12'*,
The whole structure of the paragraph is exactly in the manner of the writer of the Acta, with the final clause summing up the whole, while there are indications that here as else- where he has reproduced partly in his own words a written narrative, just in the same way as be reproduces the Synoptic narratives m the Gospels with signs of his own phraseology.
Besides the special point touched on above, the historical character of the narrative has been attacked more generally, Ramsay (St. Paid the 'Traveller y loc. cit. ) finds in it a vulgarity of tone com- pared with the great scene at Paphos. This seems to the present writer purely fanciful, Zeller {op. cit. ii. 58) says : * Even from the standpoint of the miraculous faith presented in our book, such an utterly crass and magical representation of the healing power of the apostle has too much that is otlensive.' What he particularly objects to is the story of the healing power in the handker*
• [In Expos. Times, Dea 1900, p. 144, it is argued by Nestle that atfi^oTipoiy like 'both' in English [see editorial note, t&.], may include more than two, and is at times equivalent to »a»T«. It was also discussed by J. B. Bury in the Classical liev. xl. 393 (1897). There are at least two instaaces in Papyri t Brit. Mum. Pap. 336 ; Geneva Pap. 67J.
SCHISM
SCOUEGE
4U
chiefs of St. Paul, and this is supposed to be a mere parallel to flie narrative in Ac 5"-". The parallel is too distant to have any weight, and here, as elsewhere, we need only remarlc about the miracles, that even if the liandkerchiefs of St. Paul had no healing power it would certainly be believed that thej' pos.sessed it, and that if the faith of the recipient was a condition of healing it might surely act equally with those who received a handkerchief in the virtue of which they believed. The whole narrative must be criticised and judged from the point of view of the time and place. The remarks of Conybeare and Howson, ch. xiv., who hring out how exactly the story harmonizes with the atmosphere of Ephesus, are much more valuable. ' The character of miracles was not always the same. They were accommodated to the peculiar forms of sin, superstition, and ignorance they were required to oppose. ... So on this occasion gar- ments were made the means of communicating a healing power to those who were at a distance . . . such effects thus publicly manifested were a signal refut.ation of the charms and amulets and mysticietters of Ephesus.' A. C. Ueadlam.
SCHISM.— Only 1 Co 12» ' That there should be no schism in tlie body' : Gr. <rx'<''M", which means either lit. a rent in a gannent (Mt 9" = Mk 2") or fig. a division in a community (.In 7'" 9" lO", 1 Co ift 1118 i2.a). KV retains ' schism ' in 1 Co 12=», and in the marg. of 11"* points <iut that the Gr. is ' schisms ' (text ' divisions '). See HERESY, voL ii. p. 351».
SCHOOL See Education.
SCHOOLMASTER. — Only Gal 3«- » AV (Gr. Tai.Sayuy6!, which occurs also in 1 Co 4" AV ' instructer ' ; RV in all places 'tutor'). The iratSayuyis (Lat. prnd'trjogtis) was a person (gener- ally a slave) who had charge of the Greek or Roman boy till he reached manhood. Tindale's translation ' scholcmaster' (Wye. ' maister ') is misleading, as the vaibayuiybi was not a school- master or teacher (StSiaKoKoi). Nor is the apostle thinking of one who conducted to school, though no doubt the iraiStiyurylit might lead the boy to school if he went there. The contrast in GaJ. is between the restraint of boyhood and the liberty of manhood. To be under the Law is to be always under the control of a iraiJti7iiryiit, to be in Christ is to be free from that irksome restraint.
J. Hastings.
SCHOOLS OF THE PROPHETS.— See Educa- tion, vol. i. p. 647*, and I'EorUECV, p. 109*.
SCIENCE. — This word, as used in AV, means
simply knowledfje. Wyclif ( IForfe, iii. 122) renders 1 Co 8' 'Science blowes men' (AV 'knowledge pulieth up '). Cf. Barlowe, Dialoge, 109, ' Tliere is no tnithe, no mercye, nor scyence of god in the yerth'; Golding, Calvin's Job, 571, 'Thou shalt not run after witchcrafts, and other vaine sciences ' ; and Ro 2** Rhem. ' Having the forme of science ' (AV ' which hast the form of knowledge,' Gr. rflt yvuctut). The word occurs in AV only Dn 1* 'Children . . . understanding science' (rHi "V")'. LXX ypafMtjLaTtKovs, Theod. yiyvuxxKOfras -y^'^^jfrt*') ; and 1 Ti 6" 'Avoiding . . . opjiositions of science fal.sely so called' (d^nWutis tjjj \pev5ioi>vfjLOv yvuiacwt, Rhcni. 'oppositions of falsely called knowledge'). See Knowi.edor and GNOSTICISM.