Josep Rius-Camps - Jenny Read-Heimerdinger, «The Variant Readings of the Western Text of the Acts of the Apostles (XVIII).», Vol. 19 (2006) 99-112
13:1-12 is the section covered by these notes, a passage that marks
an important development in the narrative as Paul becomes the main
protagonist for the rest of the book of Acts. It is in these verses that the
Holy Spirit calls him, by his name of Saul, to be the collaborator of Barnabas
for the work of spreading the message of Jesus to the Gentiles. The mission
begins in Cyprus, where Paul’s strategy of visiting the Jews first, in order to
prepare them for the entry of the Gentiles into Israel, will be shown up by
Luke, in the text of Codex Bezae, to be out of step with the plan of Jesus.
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The Variant Readings of the Western Text of the Acts of the Apostles
however, shows that there is a contrast, signalled by δέ, between Barnabas
and Saul as the subject of the previous clauses (κατήγγειλαν ... εἶχον ...
αá½Ï„οῖϛ) and the inclusion of John in the action of the new clause where
the subject αá½Ï„ῶν refers to all three members of the party. The sentence
connective is καί, linking John’s role directly with the progression from
the synagogue to other parts of the island.
For other instances of καὶ ... δέ in Acts, see 6:15 D05; 12:14b D05; 18:4
D05; 21:40 D05; 22:29 (D05 lac.).
ᾧ ὄνομα B P74 a2 rell ‖ ὀνόματι D, nomine d P45 36. 181. 431. 453. (1837)
p.— ΒαÏιησοῦϛ B C E 056. 33. 323. 440. 547. 945. 1175. 1245. 1270.
1739. 1891. 2147 | Β-οῦ P74 a 181. 242. 257. 460. gig pvid vg syhtxt bo |
Β-οῦμ Ψ | Β-οῦν A DH H L P 049. 81 M ‖ καλούμενον Β-οῦα D* syh aeth
(ΒΑΡΙΕΣΟΥΑÎ/-ΑΜ Dp.m.?, Bariesuam d mae) | ΒαÏσουμα syp; Ephr |
bariesuban Lcf.
The reading of D* is given by Scrivener, with a note on the correction
apparently made by the first hand: ‘Forsan βαÏϊησουαν vel cum Wetst. -
σουαμ (cf. 467b. l. 32 et vers. Lat.) p. m.: ν pro α in fine H, ν vel μ sequente
deperdito’14.
Luke uses a complex system of terminology to identify the name of a
person or place: ὀνόματι indicates the real name, and ᾧ ὄνομα to indicate
a pseudonym or fictitious name15. The reasons for presenting a name as
not the real one need to be analyzed according to the context of each
occurrence. There are, in fact, a number of variant readings concerning
ᾧ ὄνομα, especially in the Gospel. Thus, B03 and D05 agree in the use
of a pseudonym to introduce Joseph (Lk. 1:27: ᾧ ὄνομα Ἰωσήφ), Simeon
(2:25: ᾧ ὄνομα Συμεών) and Jairus (8:41: ᾧ ὄνομα ἸάϊÏοϛ [cui nomen
Iairus d05 – the Greek of D05 is corrupt]); but they disagree over the
name of Nazareth (1:26: ἧ ὄνομα ÎαζαÏέτ B a ‖ om. D d), Emmaus/
Oulammaous (24:13: ἧ ὄνομα Ἐμμαοῦϛ B P75 a ‖ ὀνόματι Οá½Î»Î±Î¼Î¼Î±Î¿á¿¦Ï›
D d), Cleopas (24:18: ὀνόματι Κλεοπᾶϛ B P75 a ‖ ᾧ ὄνομα Κλεοπᾶϛ D d)
and here in Acts 13:6, the false prophet Bar-Iesoua/Jesus.
According to the system Luke adopts, ᾧ ὄνομα ΒαÏιησοῦϛ in B03
indicates that Bar-Jesus was a name that was given to the man, but that it
was a pseudonym. The real name is perhaps seemingly to be understood
as Elymas (13:8, again according to B03), though the text actually says
that ‘Elymas’ was ‘how his name is translated’.
F.H. Scrivener, Bezae Codex Cantabrigiensis (Pittsburgh 1978) 443.
14
See J. Read-Heimerdinger and J. Rius-Camps, ‘Emmaous or Oulammaous? Luke’s Use
15
of the Jewish Scriptures in the Text of Luke 24 in Codex Bezae’, RCatT 27 (2002) 23–42.
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