408
4 . 15. ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπε, Τὸν 1 ησοῦν γινώσκω,
καὶ τὸν Παῦλον ἐπίσταμαι” ὑμεῖς δὲ tives ἐστέ; 16. καὶ 2 ἐφαλλόμενος
>? > 4 ο” θ 3 es Q lal A / ‘ , επ αυτους ο GVUPWTTOS εν W TV το πνευμα TO πονηρον, και κατακυριευ-
8 >A ” > 7A J σας ὃ αὐτῶν, ἴσχυσε kat αὐτῶν, ὥστε γυμνοὺς καὶ τετραυµατισµένους
3 =~ > lol ” > , ἐκφυγειν εκ του οικου EKELVOU.
17. τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν
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Ιουδαίοις τε καὶ Ἕλλησι τοῖς κατοικοῦσι τὴν Ἔφεσον, καὶ ΄ ἐπέπεσε / aN , > / ‘ a
φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ Κυρίου
3 a Inoou.
18. Πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι
1 After τον (1), ΝΞΒΕ, 40, 73, 137, Syr. H. Cass. read pew [W.H.], so Weiss. Σεφαλλ., but εφαλ. ΑΒ 104, Tisch., W.H., Weiss, Wendt, R.V., Blass
in B, but D evaddopevos.
6 αμφοτερων (not avrwv), ABD 13, 36, 40, Vulg., Boh., Arm., Tisch., W-H.,
R.V., Weiss, Wendt, Blass, Hilg.
4 exeoev AD, so Hilg., but not Gig. or Blass in β. η g
or touch of Paul (see Plumptre’s remarks, in loco). The marked contrast between the New Testament in its description of the demonised and their healing, and the notions and practices which meet us in the Jewish Rabbi, may be seen in Eder- sheim’s valuable appendix, Fesus the Messiah, ii., 770 ff., and the same decisive contrast is also seen between the N.T. and the prevailing ideas of the first cen- tury in the cures of the demonised attri- buted to Apollonius of Tyana in this same city Ephesus and in Athens; Smith and Wace, Dictionary of the Christian Bio- graphy, i., 136. Ramsay is very severe on the whole narrative, St. Paul, p. 273, and regards it as a mere piece of current gossip; so, too, very similarly, Wendt (1899), note, p. 313, who refers, as so many have done, to the analogy between the narrative in ver. 11 and that in v. 12, 15; in other words, to the parallel between Peter and Paul (which the writer of Acts is supposed to draw on every possible occasion; see introd.). So too Hilgenfeld ascribes the whole section vy. 11-20 to his ‘‘ author to Theophilus,” and sees in it a story to magnify St. Paul’s triumph over sorcery and magic, as St. Peter’s over Simon Magus in viii. 13. Clemen with Spitta, Van Manen, and others regard the whole section as interrupting the connection between wv. 1ο and 21—but even here, in ver. 14, Clemen sees in addition the hand of his Redactor Antijudaicus, as distinct from the Redactor to whom the whole narra- tive is otherwise attributed.
Ver. 17. φόβος ἐπέπ.: characteristic phrase in St. Luke; see above on Luke i, 12, and Friedrich, pp. 77, 7δ.--καὶ
ἐμεγαλύνετο: “continued to be magni- fied,’ imperfect, as in Luke vii. 16, praise follows upon fear, Luke αχ. 47; cf. with Matt. xxvii. 54, Friedrich, p. 78.— τὸ ὄνομα *l.: “jam cuncta illa nomina inania irritaque pro Iesu nomine puta- bantur’’ (Blass), see on ver. 19.
Ver. 18. Ἠπολλοίτε: the τε shows another immediate result in the fact that those who were already believers were now fully convinced of the pre-eminence of the name of Jesus, and were all the more filled with a reverential fear of His holy name: ‘‘ many also of those who had be- lieved,” R.V. So Wendt in latest edition. -- ἤρχοντο ultro, Bengel. — ἐξομολ.: Rendall renders “' giving thanks” to God for this manifestation of His power. But it is usually taken, not absolutely, but as governing πράξεις, cf. Matt. iii. 6, Mark 1, eg te νε, 165 Joss; «41 Να. 16:
ζω v., 10, 5, so in Plutarch several times, ‘‘ confessing,” cf. also Clem. Rom., Cor., li., 3; Barn., Epist., xix., 12; Ken- nedy, Sources of N. T. Greek, p. 118, and Mayor on James ν. 16; Felten, Aposte!- geschichte, p. 361.—mpages, cf. Luke xxiii. 51; also in a bad sense. So too in Rom. viii. 13, Col. iii. 9, so often in Polyb. (3 Macc. i. 27). Deissmann Bibelstudien, p. 5, maintains that the passage before us shows acquaintance with the technical terminology of magic, and instances πράξεις as a terminus tech- nicus for a magic prescription; see also Knabenbauer’s note in loco. — ἀναγγέλ- λοντες: instead of continuing secretly practising or approving of the deeds of magic, they declared their wrongdoings. Rendall takes it as meaning that they reported the deeds of those men, {.6.,