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.
The Variant Readings of the Western Text of the Acts of the Apostles 137
of the speaker in such circumstances whereas D05 does not (Read-
Heimerdinger, The Bezan Text, pp. 132–135).
(τοῦτ’ ἔστιν) εἰϛ τὸν Ἰησοῦν B P38.74 אA E 614. 1505. 2495 pc vg syh samss
bo || εἰϛ Χριστόν D, in Christum d r | εἰϛ τ. χρ. Ἰησ. H L P 049. 056 M |
εἰϛ τ. Ἰησ. Χρ. Ψ 945. 1175. 1739. 1891 pc gig syp samss.
B03 names Jesus as the person coming after John the Baptist, view-
ing his proclamation from the perspective of Paul and the disciples in
Ephesus. D05 views the proclamation from a more general, theological
perspective, referring to the one coming after John as the Messiah. The
importance of the Messiah is again found in the following verse of D05
(see below).
19:5 (ἀκούσαντεϛ δὲ) τοῦτο D, hoc d P38 || om. B P74 אrell.
With the demonstrative pronoun, D05 makes explicit that it is to
Paul’s explanation that the disciples respond.
(εἰϛ τὸ ὄνομα) τοῦ κυρίου Ἰησοῦ B P74 אrell || κυρίου Ἰησ. Χριστοῦ εἰϛ
ἄφεσιν ἁμαρτιῶν D, (in nomine) domini Iesu Christi in remissione
peccatorum d (P38vid) 257. 383. 614. 1799. 2147. 2412 syh**; Chr.
In accordance with Paul’s explanation that the baptism of John pre-
pared for the coming of Jesus (see 19:4 above), B03 continues by having
the disciples baptized into the name of the ‘Lord Jesus’. In the previous
verse of D05, Paul’s explanation was of a more theological nature, and ac-
cordingly a formal, even liturgical, character is conferred on the baptism
of the disciples by the mention of the full title of Jesus and by the inclusion
of the purpose of the baptism as ‘the forgiveness of sins’. D05 typically
gives the full title of Jesus in formal situations, retaining the simple name
of Jesus for ordinary circumstances (see Read-Heimerdinger, The Bezan
Text, pp. 254–274).
The omission of the article before the name is also typical in fixed ex-
pressions such as ‘the name of Jesus’, as can be seen in 19:13.17 below. On
each occasion, the phrase occurs in a narrator’s comment rather than in a
formal declaration. The absence of the article is evidence that the phrase
was to some extent a set expression among those who used it (cf. 2:38; 3:6;
4:10; 16:18; see Read-Heimerdinger, The Bezan Text, pp. 137–138; 259).
19:6 (ἐπιθέντοϛ αὐτοῖϛ) τοῦ Παύλου χεῖραϛ B P74 אA (E Ψ) 326. 1241.
(1739 M) || χεῖρα τ. Παύλου D P38vid (cum imposuisset eis) manum
Paulus d dem r s vgmss sa; Ephr.
Emphasis is conferred on Paul’s laying on of hands in the D05 reading,
with the noun χεῖρα in the singular and preposed before Paul’s name.
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