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 147

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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The Variant Readings of the Western Text of the Acts of the Apostles 147 ‘both’ (cf. Lk. 1:6.7; 5:7.38 D05; 6:39; 7:42; Acts 8:38 [lac. D05]; 12:20 D05; 19:16 D05; 23:8 [lac. D05]). Some MSS avoid the difficulty by using the simple masculine plural pronoun. In D05, not only are the sons not numbered but also they form a group distinct from the Jewish exorcists – ἀμφοτέρων can therefore be understood as referring to both groups who came to be in the same house attempting exorcism. 19:17 (Ἰουδαίοιϛ) τε καί B P74 ‫ א‬rell || καί D, et d E. For the second time (cf. 19:10 above), B03 underlines the presence of Greeks in addition to Jews; D05, here as at v. 10, does not insist on their distinctiveness. ἐπέπεσεν (ἔπεσεν A E 33. 383. 2147. 2344) φόβοϛ B P74 ‫ א‬rell (incidit timor d) || φόβοϛ ἔπεσεν D gig x. The preposed noun in D05 highlights it. The compound verb ἐπιπίπτω is only used of the Spirit falling on people in D05 (cf. on 19:6a above). τοῦ (κυρίου) B P74 ‫ א‬rell || om. D P 056. 226. 2344. The article before a name is omitted regularly in D05 in fixed expres- sions such as ‘the name of Jesus’ (cf. on 19:5.13 above). 19:18 πολλοί τε B P74 ‫ א‬rell (multique d) || πολλοὶ δέ D 36. 181. 431. 453 gig sa bo. B03 considers this new sentence to belong to the previous episode, linking it with τε since the confessions of the believers provide the lead-in to the following events (cf. 19:19 below; Levinsohn, Textual Connections, pp. 130–132). δέ in D05, in contrast, signals a new development, the confessions arising out of the previous episode. πεπιστευκότων B P74 ‫ א‬rell || πιστευόντων D, credentium d (-σάντων E) Ψ 257. 614. 1108. 1505. 1518. 1611. 1799. 2138. 2412. 2495. The perfect participle in B03 expresses the change in state in the peo- ple who had come to belief. The present in D05, on the other hand, views their belief as an ongoing process, even as one that was just starting rather than already firmly established. 19:19 (ἱκανοὶ) δέ B P74 ‫ א‬DB rell, autem d | τε E Ψ 88. 614. 1505. 1611. 1799. 2138. 2147. 2412. 2495 || om. D* sa. For B03, the new development begins with this element and not the previous one of 19:18 (see above). The large number of people practis- ing magic and who burn their books are thus a separate group from the believers who confessed their deeds.