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 141

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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The Variant Readings of the Western Text of the Acts of the Apostles 141 17:28 (Ἐν) αὐτῷ B P74 a DC? rell || αὐτῇ D*.— (ἐσμὲν) τὸ καθ’ ἡμέραν D, diurnum d gig aeth; Irlat Ambst Pac Ambr Pel Aug || om. B P74 a rell lat sy co; Cl Or Iosip Chr Hier. The feminine αὐτῇ of D05* refers to a feminine divinity and is used in a citation from a Greek writer (in his own words, Paul uses the neuter τὸ θεῖον, cf. v. 29). This quotation goes from Ἐν αὐτῇ γάρ to τὸ καθ’ ἡμέραν. ὡϛ καί τινεϛ τῶν καθ’ ἡμᾶϛ ποιητῶν (εἰρήκασιν) B P74 049. 326. 614. 1646c. 1837. 2412. (2344) pc; Did? / … ὑμᾶϛ… a A E H L P Ψ 056. 1739 M lat syp.h sa bo; Cl Or Iosip Chr Hier | κ. ὡϛ τινὲϛ τῶν καθ’ ὑμᾶϛ Irlat || ὥσπερ καὶ τῶν καθ’ ὑμᾶϛ τινεϛ D, sicut qui secundum vos sunt quidam d gig aeth; Irlat Ambst Pac Ambr Pel Aug. The word order variation arises because of the presence (B03) or absence (D05) of the noun ποιητῶν. The first person pronoun ἡμᾶϛ has probably arisen through itacism. Τοῦ (γάρ) B P74 a Ds.m. rell; Cl || τούτου D*, huius d 88. 618 al (τοῦτο 614. 2344). The quotation in B03 is presented as separate from the previous one: Τοῦ γὰρ καὶ γένοϛ ἐσμέν, where the articular pronoun is used as a de- monstrative (Zerwick and Grosvenor, Analysis, p. 411, ‘τοῦ of him; ὁ as demonstrative prn archaic’). The quotation is a literal quotation from a hexameter by the Stoic poet Aratus (c. 270 bce) dedicated to Zeus, Phainomena, 5: Πάντη δὲ Διὸϛ κεχρήμεθα πάντεϛ· τοῦ γὰρ καὶ γένοϛ ἐσμέν. In contrast, according to D05, the pronoun τούτου refers to τὸ θεῖον and serves to introduce a second quotation, probably from Cleantes (332–331 bce; Hymn to Zeus, 4: ἐκ σοῦ γὰρ γένοϛ ἐσμέν, ἑνὸϛ μίμημα λαχόντεϛ μοῦνον, ὅσα ζώει τε καὶ ἕρπει θνήτ’ ἐπὶ γαῖαν). 17:29 χρυσῷ B Ds.m. H L P Ψ 049. 056. 614. 1739 M | χρυσίῳ a P41.74 A E 104. 326. 1270. 1837. 2344 pc || οὔτε χρυσῷ D*, neque auro d.— (ἢ) ἀργύρῳ B D a H L P Ψ 049. 056. 614. 1739 M || -ίῳ P41.74 A E 33vid. 36. 104. 453. 1270. 2344 pc. By means of the correlating particles οὐκ … οὔτε D05 presents Paul as distancing himself from the first notion (γένοϛ οὖν ὑπάρχοντεϛ τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν) as much as from the second (οὔτε χρυσῷ ἢ … ἢ … τὸ θεῖον εἶναι ὅμοιον). The omission of οὔτε in B03 causes Paul to agree with the sentence attributed to Aratus (γένοϛ οὖν ὑπάρχοντεϛ τοῦ θεοῦ) and the negative clause, οὐκ ὀφείλομεν νομίζειν, prepares for the series of alternatives: χρυσῷ ἢ … ἢ … τὸ θεῖον εἶναι ὅμοιον.