116 Josep Rius-Camps and Jenny Read-Heimerdinger [a’] 18 And by saying these things, 18 And by saying these things, they only just managed to stop they only just managed to stop the crowds from sacrificing to the crowds from sacrificing to them. them. [A’a] 19a While they stayed on teach- 19a From Antioch and Iconium ing, some Jews came from Anti- came Jews; och and Iconium; [b] 19b and, having intimidated the 19b and, having won over the crowd and stoned Paul, they crowd and stoned Paul, they dragged him outside the city, started dragging him outside the supposing him to be dead. city, supposing him to be dead. [b’] 20a But his disciples surround- 20a But the disciples surround- ed him and he got up and went ed him and he got up and went into the city of Lystra; into the city; [a’] 20b and the next day he went 20b and on the next day he went out with Barnabas to Derbe. out with Barnabas to Derbe. Critical Apparatus 14.7c Ὁ δὲ Παῦλοϛ καὶ Βαρναβᾶϛ διέτριβον ἐν Λύστροιϛ D, Paulus autem et Barnabas moras faciebant in Lystris d E b h w vgΘ mae || om. B P74 ) rell. B03 omits a second consecutive sentence (cf. Critical Apparatus, 14.7b), which opens a new sequence in D05. Apart from John (Jn 3.22), Luke is alone in the New Testament to use the verb διατρίβω (Acts × 7, + 2 D05: 14.7c, 19). 14.8 (ἀνὴρ) ἀδύνατοϛ ἐν Λύστροιϛ τοῖϛ ποσὶν ἐκάθητο χωλόϛ B )* 1175 | ἐν Λ. ἀδ. τ. ποσ. ἐκ. χωλ. P74 )2 A C H L P Ψ 049. 056. 33. 1739 M vg | ἀδ. τ. ποσ. ἐκ. χωλ. E || ἐκ. ἀδ. τ. ποσ. D, sedebat adynatus a pedibus d gig h.– τῆϛ (μητρόϛ) D* || om. B P74 ) Ds.m. rell. B03 specifies at this point that the location is Lystra, where D05 has made it clear in the previous sentence (omitted by B03, see above). The position of ἐν Λύστροιϛ underlines the location, disrupting as it does the phrase describing the man’s infirmity. The word order of D05 focuses attention of his lack of movement (ἐκάθητο) rather than on the cause of it. The presence of χωλόϛ in B03, together with the absence of the article before μητρόϛ, creates a phrase identical to that used to introduce the lame man at the Beautiful Gate in Jerusalem (cf. 3.2), which the present incident mirrors (for the phrase ἐκ κοιλίαϛ μητρὸϛ [αὐτοῦ], cf. also Mt.