x. 39. R.V. reads ‘of whom”? in the margin. Ver. 16. ἐπὶ: so T.R., and so Weiss
and Wendt: “on the ground of faith in His name,” R.V. margin; cf. Luke v. 5 (not expressing the aim as if it meant with a view to faith in His name). But the name is no mere formula of incanta- tion, see xix. 13, nor is it used as, in Jewish tradition, the name of God, in- scribed on the rod of Moses, was said to have given him power to work his miracles in Egypt and the wilderness, see above on ver. 5. On the use of ὄνομα in formule of incantation, see Deissmann, Bibelstudien, pp. 25-54.— πίστις ἡ δι αὐτοῦ: ‘the faith which is through Him,” not by it, z.e., the name —not only the healing power is through Christ, but also the faith of the Apostles as of the man who was healed, ¢cf., especially, 1 Pet. i. 21. τοὺς δι αὐτοῦ. πιστοὺς εἰς Θεόν, 1.ε., his converts who: through Christ are believers in God: He is the object and the author of our faith.
16—-18,
αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν.
11,3
17. καὶ νῦν,
ἀδελφοί,ὶ οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν; 18. ὁ δὲ Θεὸς ἃ προκατήγγειλε διὰ στόµατος πάντων τῶν
1 Before αδελφοι DE, Flor., Ῥατ.ὶ insert ανδρες.
For ova οτι D, Flor. read
επισταµεθα οτι υμεις µεν, perhaps for emphasising contrast (cf. vv. 13, 14) with
ver. 18, ο δε Geos (Chase, Syriac).
επραξατε, D, ΕΙ., Gig., Par., Syr. H. mg., Irint.,
Aug., Ambrst. add το πονηρον, so Hilg., a gloss to explain επραξ. since it is not in accordance with the exculpating tone of the context (Weiss).
Cf. also Nestle, Expository Times, Feb., 1899, Ρ. 238, and the connection of this phrase with Codex D, xviii. 8, and xx. 21 (see Blass, J. ο.).---ὁλοκληρίαν: only here in N.T., integram sanitatem, Vul- gate, but the adjective ὁλόκληρος in an ethical sense, 1 Thess. v. 23, James i. 4. The noun is only used once in the LXX, and there in a physical sense, Isaiah i. 6. The adjective is used by Josephus of a sacrifice complete in all its parts (integer), Ant., ill., 12, 2, cf. its use in Philo., but in LXX, Zach. xi. 16, its use in a physical sense is a very doubtful rendering of the Hebrew, see further Trench, N. T. Synonyms, i., 85, and Mayor’s St. Fames, p. 34. Cf. Plato, Tim., 44..---ὁλόκληρος ὑγιής τε παντελῶς. In Plutarch the noun is joined with ἡγίεια, and also with τοῦ σώματος (Grimm), but whilst the noun does not seem to be used by the strictly medical writers, ὁλόκληρος is frequently used of complete soundness of body (Hobart, Zahn).
Ver. 17. καὶ viv: favourite formula of transition, cf. vii. 35, Χ. 5, XX. 25, xxii. 16, r John ii. 28, 2 John 5. See Wendt and Page, in loco. Bengel de- scribes it as ‘formula transeuntis a pre- terito ad presens”’. Blass, ‘‘i.e., quod at- tinet ad ea que nunc facienda sunt, νετ. 19”.—adeAgot: affectionate and con- ciliatory, cf. ver. 12, where he speaks more formally because more by way of reproof: ‘One of the marks of truth would be wanting without this accord- ance between {Πε 5ίγ]ε and the changing mental moods of the speaker” (Hackett). —kata ἄγνοιαν: the same phrase occurs in LXX, Lev. xxii. 14 (cf. also Lev. v. 18, Eccles. v. 5). On κατά in this usage, see Simcox, Language of the N. Τ., Ρ. 149, who doubts whether it is quite good Greek. It is used in Poly- bius, and Blass compares kat’ ἀνάγκην (Philem., ver. 14), which is found in Xen., Cyr., iv., 3. Their guilt was less than if they had slain the Messiah κατὰ πρόθεσιν, κατὰ προαίρεσιν, or ἐν χειρὶ ὑπερηφανίας, Num. xv. 30, and there-