Θεωρῶν αὐτοῦ τὰ σημεῖα, ἐνόμιζε δύνασθαι λανθάνειν· ἐνόμιζε τεχνην εἶναι τὸ πρᾶγμα· ἐπειδὴ δὲ οὐκ ἴσχυσὲν ἰδεῖν (Sav. marg. ἑλεῖν) τοὺς ἀποστόλους, ἐξίστατο καὶ προσῆλθεν. A. B. C. This, which is the conclusion of (a), is both corrupt and defective. He is enlarging upon the μιαρία of Simon’s conduct, as shown in the preceding ὅτε ἠλέγχθη.…ὅτε πάλιν ἠλέγχθη: comp. the following sentence. It looks as if the sentence ἐπειδὴ δὲ ἀντιστῆναι οὐκ ἴσχυσεν κ. τ. λ. must belong to this place. The reading ἑλεῖν τ. ἀπ. is probably the true one: ὅτι ἑ& 128·λω is twice said of Simon. Perhaps the passage may be restored somewhat thus: “Seeing his miracles, he was amazed, and came over.” He thought to escape detection, he thought the thing was an art: but when he had not power to resist, he plays the hypocrite, as the magicians did, who said, “This is the finger of God. Having seen the Apostles,” (hence the reading ἰδεῖν τ. ἀπ.) how by laying on of hands etc.; again he thought it was an art, he thought to purchase it with money: but when he was not able to defeat the Apostles (as it was said above, “he wished to get matter of accusation against them,”) again he plays the hypocrite, and says, “Pray ye for me. etc.”—Edd. from E. “Seeing signs wrought he was amazed, showing that all was a lie (on his part). It is not said, Προσῆλθεν, but, ᾽Εξίστατο. And why did he not do the former at once? He thought to be able, etc. ἐπειδη δὲ οὐκ ἴσχυσε λαθεῖν τ. ἀπ., προσῆλθεν.”