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.
162 Josep Rius-Camps and Jenny Read-Heimerdinger
περὶ ἑτέρων (‘about other matters’). Both readings express the idea of
proceedings that go beyond a private hearing such as would be held in
the court with a proconsul.
ἐν τῇ ἐννόμῳ ἐκκλησίᾳ B P74 אDD rell || ἐν τῷ νόμῳ ἐκκλησία<ϛ> D*
(-αϛ DB), in legem ecclesiae d.
The adjective of B03 means legal or statutory, referring either to an
assembly that is lawfully convened (unlike the one in Ephesus) or to a
regular one (according to a fixed schedule of three times a month [Chrys-
ostom, Hom 42.2]). The reading of ἐκκλησία in D05 has been corrected
to the genitive by Corrector B, where ἐκκλησίαϛ without the article has
an adjectival force giving the sense ‘by means of assembly law’.
19:40 ἐγκαλεῖσθαι στάσεωϛ περὶ τῆϛ σήμερον B P74 אrell || σήμ. ἐγκαλ.
στ. D, hodie accusari seditionis d.
The difference in word order causes the clerk in B03 to make specific
reference to being charged with regard to the uproar that has gone on
that day, whereas in D05 it is the charge of rioting that he links to ‘today’
(σήμερον) and he does not mention the particular instance of uproar.
(αἰτίου) ὑπάρχοντοϛ B P74 אrell || ὄντοϛ D, causa esse d.
The variation between the two verbs εἰμί and ὑπάρχω has been
noted before (cf. 19:31 above), with the latter sometimes expressing more
strongly the force of ‘exist’ rather than ‘be’.
(περὶ οὗ) οὐ (δυνησόμεθα) B אA H L P Ψ 049. 056. 69. 88. 104. 440.
614. 1270c. 1505. 1611. 1837. 2147. 2412. 2495 pm || om. D d P74 E 33. 36.
242. 307. 431. 453. 522. 610. 945. 1175. 1270*. 1678. 1739*vid. 1891. 2298.
2344 al ar c dem e gig p2 ph ro w vg sa bomss; Chr Theophlem.— περὶ (τῆϛ
συστροφῆϛ) B P74 אA E 69. 88. 104. 614. 927. 1175. 1270. 1505. 1611.
1837. 2147. 2344. 2412. 2495, de (hoc concurso) d || om. D H L P Ψ 049.
056. 1739 M vg syh.
Without the negative particle, the sentence in D05 is straightforward,
with the relative pronoun οὗ referring to αἰτίου. It is possible that in B03
οὐ may have been inserted through dittography. If it is to be accepted as
intentional, the difficulty arises as to what is the referent of the relative
pronoun, as the only masculine (or neuter) noun to which it could refer
is αἰτίου, which produces a sentence that does not make sense. A pos-
sibility is that the relative pronoun is neuter and refers to the situation
in general (a riot without any cause); it is a situation for which they will
not be able to render an account, with the clerk then restating the situa-
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