Josep Rius-Camps, «The Variant Readings of the Western Text of the Acts of the Apostles (XIX) (Acts 13:13-43).» filologia-neotestamentaria, Vol. 20 (2007) 127-146 page 142

Vol 20 (2007)

Josep Rius-Camps, «The Variant Readings of the Western Text of the Acts of the Apostles (XIX) (Acts 13:13-43).», Vol. 20 (2007) 127-146

In Acts 13:13-43, Paul and Barnabas are seen continuing their missionary activity, notably in Antioch of Pisidia where Luke describes their visit to the synagogue. He recreates in some detail Paul’s first speech, which is noteworthy for the way in which he presents Jesus as the Messiah first and foremost for Israel, a perspective with which Luke is at odds in Codex Bezae. Paul’s overriding concern for his own people, the Jews, to accept his message is strongly in evidence. However, their negative reaction when he extends the message of Jesus to Gentiles causes him, together with Barnabas, to turn from the Jews to the Gentiles. In the Alexandrian text, their announcement of this fact refers to a change on a local scale within Antioch, but in the Bezan text they make a declaration that represents a radical decision and an event of momentous significance in the history of Israel: in view of the Jews’ hostility to the message of Jesus, they will no longer have privileged possession of the Word of God, the Torah that had originally been entrusted to Israel, since it is to be henceforth shared with the Gentiles. The idea of the sharing of the heritage of Israel with the Gentiles is one that will provoke opposition to Paul wherever he preaches to the Jews in future locations, and a theme that Luke will develop over the subsequent chapters.

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142 Josep Rius-Camps and Jenny Read-Heimerdinger Î“. Îµá¼°Ï› á¼¸. á¼Ï†â€™ á¼¡Î¼á½³ÏÎ±Ï› Ï€Î»Îµá½·Î¿Î½Î±Ï› (Ï€Î»Îµá½·Î¿Ï…Ï› DH?) D*, his qui simul ascenderunt cum eo a Gali-lea in Hierusalem in diebus pluribus d. The aorist participle in B03 views the disciplesâ€™ journey from Galilee to Ierousalem as a block of action, as it refers to their movements before the death of Jesus (cf. Lk. 18:31); the appearances of Jesus to them thus refer to the time he spent with them in Ierousalem after his resurrection. D05 views the situation differently, with the present participle referring to the time the disciples spent with Jesus, travelling up to Ierousalem from Galilee after his resurrection (cf. Jn 21:1; Mt. 28:16). The period of time Jesus spent in the company of the Eleven is also underlined in Peterâ€™s speech according to D05 (Acts 10:41 D05; cf. 1:3). (Î¿á¼µÏ„Î¹Î½á½³Ï›) Îµá¼°ÏƒÎ¹ B E H L P (Ïƒá½»Î½ÎµÎ¹ÏƒÎ¹Î½ Î¨) 049. 056 M | Î½á¿¦Î½ Îµá¼°ÏƒÎ¹Î½ P45.74 A C 33. 81. 88. 104. 323. 440. 453. 927. 945. 1175. 1270. 1739. 1837. 1891. 2344 al gig syp co | Îµá¼°ÏƒÎ¹ Î½á¿¦Î½ ) 36 â€– á¼„Ï‡ÏÎ¹ Î½á¿¦Î½ Îµá¼°ÏƒÎ¹Î½ D, usque nunc sunt d 255. 614. 1611. 2412 al lat syh. The reading of Î½á¿¦Î½ alone may give the wrong impression that the apostles were only now giving witness in Ierousalem (Metzger, Com- mentary, p. 361). The D05 reading of á¼„Ï‡ÏÎ¹ Î½á¿¦Î½, on the contrary, makes it clearer that the apostles have been witnessing from the time of Jesusâ€™ resurrection up to and including the present time. 13:32 (Ï€Î±Ï„á½³ÏÎ±Ï›) á¼¡Î¼á¿¶Î½ D, nostros d E pc lat syp sa mae aeth; Amb â€– om. B P74 ) rell.â€“ á¼Ï€Î±Î³Î³ÎµÎ»á½·Î±Î½ Î³ÎµÎ½Î¿Î¼á½³Î½Î·Î½ B P74) rell â€– Î³ÎµÎ½. á¼Ï€. D, factam pol- licitatio-nem d 36. 453. 209. 431; Amb Hil. The omission of the first person pronoun in B03 corresponds to the omission in Peterâ€™s speech of the whole phrase Ï€Ïá½¸Ï› Ï„Î¿á½ºÏ› Ï€Î±Ï„á½³ÏÎ±Ï› á¼¡Î¼á¿¶Î½ (3:22 D05). The presence of the pronoun, together with the emphatic position of the noun á¼Ï€Î±Î³Î³ÎµÎ»á½·Î±Î½ at the end of the phrase, and the jux- taposition of the action and the ancestors as the recipients of it, makes more of the ancient promise and its context. 13:33 (á¼€Î½Î±ÏƒÏ„á½µÏƒÎ±Ï›) á¼¸Î·ÏƒÎ¿á¿¦Î½ B P45.74 ) rell â€– Ï„á½¸Î½ Îºá½»ÏÎ¹Î¿Î½ á¼¸. Î§ÏÎ¹ÏƒÏ„á½¹Î½ D, dominum Iesum Christum d sa mae; Amb | Ï„. Îºá½»Ï. á¼¸Î·. 614. 2412 syh**; Hil. This is the second of only two references to the resurrection in Acts that directly include the name of Jesus (cf. 4:33). At both places in D05, the full title of Jesus is given. It is typical of the Bezan text to use the full title in formal declarations, though in other contexts the simple name or a short title is used, suggesting that the full title is not merely a reflection of a later Church practice according to which the name of Jesus would always be accompanied by â€˜Lordâ€™ and â€˜Christâ€™. It is wrong to say that the full title is characteristic of D05 (contra Metzger, citing T.E. Page, pp.