A new solution of the textual problem in Acts has been suggested by Aug. Pott (_Der abendländische Text der Apostelgeschichte und die Wir-Quelle_, Leipzig, 1900). He thinks that the original narrative drawn up by Luke existed as a separate work for some time after it had been worked up into our canonical Acts, and that notes were taken from the former and inserted in the margin of the latter, and in this way came into the text of Codex D and its associates. Against this, however, there is the fact that similar problems emerge in the Gospel of Luke where this distinction cannot be made. For the sake of brevity I append notes to a few passages only of Acts. But at the outset I must express my surprise that Wendt, even in his eighth edition of 1899, repeats the statement that the title of the book in D is πρᾶξις ἀποστόλων. Even without the assurance given by Blass in his _Grammatik_, § iii. 1, 2, it should be borne in mind that “δωσιν stands equally for both δῶσιν and δώσειν,” and that accordingly πραξις may be either πράξεις or πρᾶξις. In the case before us it is the former. As illustrations take the following from D in Acts:—δυναμι, iii. 12, iv. 7; πιστι, vi. 7; ις, iv. 30; μηνας τρις, vii. 20; and conversely θλειψεις μεγαλη, vii. 11; μερεις, viii. 21; δυναμεσει and σημιοις side by side in ii. 22. Compare also Mark vi. 2; vi. 14; xiii. 25; Luke xxi. 26; Acts viii. 13; (δυναμις τοιαυται; αι δυναμις; δυναμις μεγαλας). It is true that in every case in which the title is written out, which occurs only five times altogether, it is πραξις, but this is to be understood as plural, like _actus_ in the Latin. It came afterwards to be used as singular in the Syriac (Zahn, _Einl._, ii. 370, 383, 388), but that is nothing strange. We say “the Times _says_”; and we have an analogy in the use of the word _biblia_ in the Middle Ages when the neuter plural _biblia bibliorum_ became _biblia bibliae_ (singular feminine). i. 23. It is a matter of commentary rather than of textual criticism, but Wendt, in his eighth edition, asserts that nothing further is known of this Joseph surnamed Justus. Eusebius, on the authority of Papias, mentions παράδοξον περὶ Ἰοῦστον τὸν ἐπικληθέντα Βαρσαβᾶν γεγονός, ὡς δηλητήριον φάρμακον ἐμπίοντος καὶ μηδὲν ἀηδὲς διὰ τὴν τοῦ Κυρίου χάριν ὑπομείναντος (_Eccles. Hist._, iii. 39). The name of Aristion is inserted in the margin of this passage in Rufinus’s Latin translation of Eusebius. This marginal gloss acquires a peculiar importance from the fact that the name Ariston is inserted in the Etschmiadzin manuscript of the Gospels over Mark xvi. 9-20, apparently ascribing these verses or their main contents to him. Compare Zahn, _Einleitung_, ii. 231, and see Plate IX. iv. 6. On the reading Ἰωνάθας in D for Ἰωάννης, see above, p. 243. iv. 24, and v. 39. See Harris, _Two Important Glosses in the Codex Bezae_, _Expositor_, November 1900, pp. 394-400.