ἐπὶ : so T.R., and so Weiss and Wendt: “on the ground of faith in His name,” R.V. margin; cf. Luke 5:5 (not expressing the aim as if it meant with a view to faith in His name). But the name is no mere formula of incantation, see Acts 19:13, nor is it used as, in Jewish tradition, the name of God, inscribed on the rod of Moses, was said to have given him power to work his miracles in Egypt and the wilderness, see above on Acts 3:5. On the use of ὄνομα in formulæ of incantation, see Deissmann, Bibelstudien, pp. 25 54. ἡ πίστις ἡ διʼ αὐτοῦ : “the faith which is through Him,” not by it, i.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 Peter 1:21. τοὺς διʼ αὐτοῦ πιστοὺς εἰς Θεόν, i.e., his converts who through Christ are believers in God: He is the object and the author of our faith, Cf. also Nestle, Expository Times, Feb., 1899, p. 238, and the connection of this phrase with Codex [143], Acts 18:8, and Acts 20:21 (see Blass, l. c.). ὁλοκληρίαν : only here in N.T., integram sanitatem, Vulgate, but the adjective ὁλόκληρος in an ethical sense, 1 Thessalonians 5:23; James 1:4. The noun is only used once in the LXX, and there in a physical sense, Isaiah 1:6. The adjective is used by Josephus of a sacrifice complete in all its parts (integer), Ant., iii., 12, 2, cf. its use in Philo., but in LXX, Zach. Acts 11:16, 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. James, p. 34. Cf. Plato, Tim., 44. ὁλόκληρος ὑγιής τε παντελῶς. In Plutarch the noun is joined with ὑγίεια, 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).

[143] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

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Old Testament