Josep Rius-Camps - Jenny Read-Heimerdinger, «The Variant Readings of the Western Text of the Acts of the Apostles (XXIV) (Acts 17:1–18:23).» filologia-neotestamentaria, Vol. 25 (2012) 119-160 page 140

Vol 25 (2012)

Josep Rius-Camps - Jenny Read-Heimerdinger, «The Variant Readings of the Western Text of the Acts of the Apostles (XXIV) (Acts 17:1–18:23).», Vol. 25 (2012) 119-160

In these final sequences of Part III of the Book of Acts, the second phase of Paul’s missionary journey continues through Macedonia before moving on to Greece where he spends a brief time in Athens before a more extended stay in Corinth. Despite the divine intervention in Philippi in the previous sequence, which focused attention on the evangelisation of the Gentiles, Paul fails to follow this up but reverts to his earlier practice of devoting his energy first and foremost to the Jews in the synagogues. In Athens, his wellknown attempt to speak to the Gentiles meets with little favour; it is only in Corinth, after fierce opposition from the synagogue, that Luke records more successful efforts to include the Gentiles as well as the Jews in his preaching activity.

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140 Josep Rius-Camps and Jenny Read-Heimerdinger 17:27 ζητεῖν τὸν θεόν B P74 a A H L Ψ 049. 056. (33illeg.). 36. 81. 88. 181. 307. 453. 610. 614. 945. 1175. (1505). 1678. 1739. 1891. 2147. 2344. (2495) ar(2) c dem p ph ro(2) (w) vg(mss) (syp.h) sa bo; Chr | ζητ. τ. κύριον E P M e || μάλιστα ζητ. τὸ θεῖόν ἐστιν D (quaerere quod divinum est d gig; Irlat Cl Ambr). Between ζητεῖν and τὸ θεῖόν ἐστιν a word has been omitted in D05 through haplography, either τί (Zahn, p. 616, n. 74) or ὅ (Delebecque, Les deux Actes, p. 108). Metzger (Commentary, p. 405) refers to two sug- gestions for changing τό to ὅ, or eliminating ἐστίν. The explanation that τὸ θεῖον was written under the influence of its occurrence in 17:29b is unsatisfactory, for it is in fact part of a wider unit of variation, to which belongs also the neuter pronoun αὐτό in the following conditional clause, and the neuter participle ὅν in the final concessive clause of the verse. Furthermore, the term ὁ θέοϛ is used at 17:29a between this occurrence of τὸ θεῖον and the next one. It is more likely that τὸ θεῖον was altered to τὸν θεόν because τὸ θεῖον was felt to be too vague as a reference to the one true God. (εἰ ἄρα) ψηλαφήσειαν (-ειεν a E 049c. 104. 2492 | -αιεν 1739)… εὕροιεν B P74 a rell; Cl || ψηλαφήσαισαν … εὕροισαν (-ιεν Ds.m.) D*.— αὐτόν B P74 a rell || αὐτό D, illud d (gig); Irlat.— καὶ (εὕροιεν) B a E H L P 049. 056. 33 M || ἢ (εὕροισαν D*) D P74 A Ψ 36. 323. 431. 453. 945. 1175. 1739. 1891. 1898. 2298 pc lat samss; Irlat Cl. For the optative third plural ending -σαν, see Mayser, I, II, pp. 88.18- 22, 28, 34, 44; 89.3-4. B03 conjoins the two verbs with καί, whereas D05 presents them as alternatives with ἤ. αὐτό in D05 agrees with τὸ θεῖον (see above). καί γε B Ds.m. H L P Ψ 049. 056. 33 M | καίτοιγε a 242. 323. 522. 945. 1270. 1739. 1891. 2298 al; Irlat Oecumlat || καίτοι Dcj. (kaite D*) P74 A E 1891 pc bo; Cl.— οὐ μακρὰν ἀπὸ (ἀφ’ E 1739 al) ἑνὸϛ ἑκάστου ἡμῶν (ὑμῶν A* L 69. 1505. 2344) ὑπάρχοντα (-οϛ E 1828; Cl | ἀπέχοντα 945. 1739. 1891) B P74 a A E H L P 049. 056. 33vid. 1739 M; Cl | οὐκ ἀπὸ μακρὰν ἑνὸϛ ἑκ. ὑμῶν ὑπ. Ψ || οὐ μακρὰν ὂν ἀφ’ ἑνὸϛ ἐκ. ἡμῶν (+ ὑπάρχων DE) D* (non longe ab unoquoque nostrorum d); Irlat vid. B03 reinforces the possibility of seeking and finding God with an emphatic affirmation that he is not far from people; D05 qualifies the possibility with a clause of concession, this being Paul’s own reflexion on the words he has just cited from a Greek author. The present participle ὄν in D05 agrees with τὸ θεῖον (see above). B03 reads the accusative masculine participle ἀπέχοντα in its place, agreeing with τὸν θεόν.