Josep Rius-Camps - Jenny Read-Heimerdinger, «The Variant Readings of the Western Text of the Acts of the Aspostles (XXV) (Acts 18:24–19:40).» filologia-neotestamentaria, Vol. 26 (2013) 127-163 page 134

Vol 26 (2013)

Josep Rius-Camps - Jenny Read-Heimerdinger, «The Variant Readings of the Western Text of the Acts of the Aspostles (XXV) (Acts 18:24–19:40).», Vol. 26 (2013) 127-163

In the text of Acts according to Codex Bezae, a fourth and final part of the book begins at 18.24. It is Paul’s ultimate goal of Rome that separates it from the earlier missionary phases and confers unity on the remainder of the book. In this opening section (Section I), his activity will be centred for three years in Ephesus, the main city of Asia, where he will meet with some success despite hostility from some of the Jews. In his dealings with the Gentiles, opposition will also be encountered because of the threat posed by his teachings to the trade of the city. The Bezan narrator indicates plainly that Paul’s travel to Ephesus should have been the initial stage of his journey to the imperial capital. Additional references in Codex Bezae to the directions given to Paul by the Holy Spirit make clear that his visit had been prepared for by the work of Apollos; however, it was contrary to his own intentions, which were rather to go back to Jerusalem. The struggle against the divine leading is seen as Paul terminates his stay in Asia once he has carefully prepared for his return to Jerusalem.

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134 Josep Rius-Camps and Jenny Read-Heimerdinger 18:27 ἐν δὲ τῇ Ἐφέσῳ ἐπιδημοῦντέϛ τινεϛ Κορίνθιοι καὶ ἀκούσαντεϛ αὐτοῦ παρεκάλουν διελθεῖν σὺν αὐτοῖϛ εἰϛ τὴν πατρίδα αὐτῶν D, in Ephesum autem exeuntes quidam Corinthii et audierunt eum hortantes transire cum ipsis in patria ipsorum d vgRmg (syhmg) || om. B P74 ‫ א‬rell. D05, with only minimal support, presents the next step in the nar- rative as arising from the presence in Ephesus of people from Corinth who invite Apollonius to go back to their country with them. There is no indication that these Corinthians are believers; it is simply implied that they are interested Jews. This information is absent from the other manuscripts. βουλομένου δὲ αὐτοῦ διελθεῖν εἰϛ τὴν Ἀχαΐαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγρα-ψαν τοῖϛ μαθηταῖϛ ἀποδέξασθαι αὐτόν B P74 ‫ א‬rell || συγκατανεύσαντοϛ δὲ αὐτοῦ οἱ Ἐφέσιοι ἔγραψαν τοῖϛ ἐν Κορίνθῳ μαθηταῖϛ ὅπωϛ ἀποδέξωνται τὸν ἄνδρα D, redeunte (adnuente?) autem eo Ephesi scripserunt qui sunt in Corintho discipulis quomodo exciperent hunc virum d syhmg. D05 continues the story by describing Apollonius as agreeing to the invitation (συγκατανεύω), which sets the stage for the Ephesians to write a letter to the Corinthian disciples recommending that they welcome him. B03 presents Apollos’ journey to Corinth as being his own plan; it is then the brethren in Ephesus who encourage him to carry out his intention by writing to the disciples in Corinth to welcome him. The wording of B03 suggests that there is already an established community of believers in Ephesus, which the later narrative shows to be anachronistic (cf. 19:1-10). ὃϛ παραγενόμενοϛ συνεβάλετο πολὺ τοῖϛ πεπιστευκόσιν διὰ τῆϛ χάριτοϛ B P74 ‫ א‬rell | ὃϛ παρ. εἰϛ τὴν Ἀχαΐαν συν. πολὺ τ. πεπιστ. 614. 2147. 2412 || ὃϛ ἐπιδημήσαϛ εἰϛ τὴν Ἀχαΐαν πολὺ[ν] συνεβάλλετο ἐν ταῖϛ ἐκκλησίαιϛ D P38vid (qui cum exivit in Achaïam multum contulit in ecclesias d). The story is concluded in B03 with an aorist verb συνεβάλετο, ex- pressing the action of Apollos in helping the believers in Achaia as a whole once he arrived (παραγενόμενοϛ, aor.) there. The verb in D05 is in the imperfect, describing the action of Apol- lonius in helping the various churches of Achaia during his overall stay (ἐπιδημήσαϛ, aor.) there. 18:28 (δημοσίᾳ) ἐπιδεικνύϛ B P74 ‫ א‬rell || διαλεγόμενοϛ καὶ (– P38) ἐπιδ. D P38vid 257. 383. 614. 1799. 2147. 2401c. 2412, disputante [= disputans] et d.