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.
The Variant Readings of the Western Text of the Acts of the Apostles 143
225–226; Barrett, I, p. 646). The full title is also common in the letters
of Paul (predating the writing of Acts, let alone the copying of it), who
generally refers to Jesus in a stylized way (see Read-Heimerdinger, The
Bezan Text, pp. 268, 272–273, for an exhaustive examination of the titles
of Jesus in Acts).
ὡϛ καί B P45.74 ) rell ‖ οὕτωϛ Î³á½±Ï D, sicut enim d.– (á¼Î½) Ï„á¿· ψαλμῷ γέγÏα-
πται Ï„á¿· δευτέÏῳ B P74 ) A2 (Ailleg.) C Ψ 33. 36. 81. 181. 242. 307. 431.
453. 610. 945. 1678. 1739. 1837. 1891. 1898. 2298. 2344 al; (Hil) | τ. ψαλ.
τ. δευτ. γέγ. E L P 049. 614 M it vg; Chr (Ambrpt) Bedapt | τ. δευτ. ψαλ.
γέγ. H 056. 440. 1270. 2147 | Ï„. ψαλ. γέγ. 1175; (Hes) Bedapt ‖ Ï„. Ï€Ïώτῳ
ψαλ. γέγ. D, in primo psalmo scriptum est d 1175 gig; (Or Oecum) Hil
Cass Bedalat mss acc. to | τοῖϛ ψαλμοῖϛ γέγ. P45vid t; (Ambrpt).
There is considerable evidence that in some Hebrew collections of
Psalms, the first and the second psalms were joined as one (see Metzger,
Commentary, pp. 363-364). The practice is attested by some of the
Church Fathers as early as Justin Martyr, although the LXX presents them
as separate. Zahn suggests that Luke originally wrote in accordance with
synagogal practice: ‘dem alten jüdischen Gebrauch der Schriftverlesung
in den Synagogen entspricht’ (p. 443).
(γεγέννηκά σε)· αἴτησαι παÏ’ á¼Î¼Î¿á¿¦, καὶ δώσω σοι ἔθνη τὴν κληÏονομίαν
σου καὶ τὴν κατάσχεσίν σου Ï„á½° πέÏατα τῆϛ γῆϛ D, postula a me, et ego
dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae
d vgD syhmg mae ‖ om. B P45.74 ) rell.
The quotation from the Psalms continues in D05 with the next verse
(Ps. 2:8), thus preparing for the declaration Paul and Barnabas will make
at the conclusion of their speech on the following Sabbath. The context
of the Psalm quotation is not, however, in accordance with the situation
Jesus confronted, nor Paul now, since the next verse (Ps. 2:9) goes on to
speak about the nations being given to the king in order that he might
‘smash’ and ‘shatter’ them – this discrepancy of context may have caused
the verse to be omitted if it were not recognized that in early Judaism
scriptural quotations had a significance independent of their context.
13:34 ὅτι (δὲ ἀνέστησεν) B P45.74 ) rell ‖ ὅτε D, quando d 255. 614. 1175.
2412 pc vgD gig; Hil.
ὅτι in B03 can be understood as taking up the explanation of the
promise, started at v. 33 also with ὅτι; ὅτι could equally well be taken as
dependent on εἴÏηκεν (Zerwick and Grosvenor, Analysis, p. 395), with
either a causal sense or meaning ‘concerning the fact that’. ὅτε could
also have a causal sense, ‘avec idée de cause, comme, puisque’ (Bailly,
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