114 Josep Rius-Camps and Jenny Read-Heimerdinger mand is associated with three distinct areas moving progressively away from Ierousalem (Ierousalem/Judaea and Samaria/the ends of the earth); and by picking up the reference to ‘Judaea and Samaria’ as an identifiable unit here at 8:1, B03 gives a signal that the narrative is moving on to the anticipated second stage. At 1:8 D05, in contrast, the pair of regions Judaea and Samaria were grouped with Ierousalem by the use of a single preposition for all three, so that a two-fold (not a three-fold) division of territories for the apostles’ witnessing activity was created: ‘in Ierousalem, and Judaea and Samaria/ to the ends of the earth’. When at 8:1, therefore, the narrative moves the action into the next geographical area, coherence does not require D05 to maintain Judaea and Samaria as a unit. Accordingly, the absence of an article before either of the names is not expected; and it allows them to be viewed independently in anticipation of the separate journeys of Peter in Judaea (cf. 9:32-35, Lydda; and 9:36-42, Joppa) and those undertaken by Philip in Samaria (cf. 8:5, a city of Samaria). (πλὴν τῶν ἀποστόλων) oἳ ἔμειναν ἐν Ἰερουσαλήμ D* d 1175 it samss mae aeth; Aug BarSalibi ‖ om. B P74 ) Ds.m. rell. According to both texts, the apostles were not affected by the disper- sion that followed, or was part of, the persecution of the church in Hier- osoluma (8:1b). D05 adds a further comment on the apostles, saying that they remained in Ierousalem. The dual spelling of the name of Jerusalem is a technique that Luke employs throughout his two volumes to express his evaluation of the spiritual growth of the participants in the narrative: the Greek spelling (Ἱεροσόλυμα) denotes the town as a neutral location in contrast to the Hebrew-derived spelling (Ἰερουσαλήμ) which signifies the seat of religious authority and stands for the traditional beliefs of Israel5. The opposing force of the two forms of the name is apparent in the Bezan text but is not clearly conveyed by the AT in general. The outcome of using the two forms of the name in close proximity in 8:1 D05 is that the apostles are seen as remaining attached to the old religious order, keeping themselves protected from the persecution that affected the assembly (ἐκκλησία) of disciples in the town of Hierosoluma. The association of the apostles with Ierousalem was already reinforced in the Bezan text with the mention of the name at 2:42 (not B03), as it will be again at 8:14 D05. B03 avoids any hint of an ideological split among the believers by not connecting the apostles specifically with Ierousalem or thereby distinguishing them from the believers in general in the city. 5 Read-Heimerdinger, The Bezan Text, pp. 311-44, esp. 324, 328-31.