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.
144 Josep Rius-Camps and Jenny Read-Heimerdinger
III), or it could be temporal, ‘when’, in which case the perfect εἴÏηκεν
should be taken as already achieved at the time of the subordinate verb
ἀνέστησεν.
13:35 διότι καὶ á¼Î½ ἑτέÏῳ (λέγει) B P74 ) A 81*. 1175 (ideoque et alia d) |
διὸ κ. á¼Î½ (+ Ï„á¿· 33. 2344) ἑτέÏῳ C E H L P Ψ 049. 056. 33. 81c. 104. 1739
M ‖ καὶ ἑτέÏωϛ D lat (mae).
B03 links the two quotations with a conjunction of consequence and ties
the second one to another psalm. D05 is less specific, spelling out neither
the connection between the two quotations nor the source of the second.
13:36 μὲν (γάÏ) B P74 ) rell ‖ om. D, enim d vg sa.
B03 continues to make the connections between Paul’s points explicit,
here anticipating the contrast with David that he will make when he
shows in v. 37 how the citation refers to Jesus rather than to David.
13:38 ἔστω ὑμῖν B D, sit vobis d P74 rell ‖ ὑμῖν ἔστω ) A 1739.
The word order of )01 places stress on ‘you’ by placing the pronoun
before the verb; its position in D05 and B03, preceding the vocative
ἄνδÏεϛ ἀδελφοί, has a similar effect.
διὰ τοῦτο B* P74 36. 61. 326. 436. 1175. 1838. 2344 al ‖ διὰ τούτου D, per
hunc d ) A B3 C H5 L P Ψ 049. 056. 33. 1739 M t vg syp co | δι’ αá½Ï„οῦ E
218. 255. 425. 611. 642. 808. 1505. 2495 pc aeth.
With the neuter demonstrative pronoun in the accusative, B03 presents
the grounds for forgiveness as the fact of Jesus being raised from the dead.
D05, in contrast, presents the means for forgiveness, using the genitive
pronoun which should probably be taken as masculine, referring to Jesus
(cf. ὅν as the object of the verb in the previous sentence), but it could also
be neuter as in B03.
καὶ (ἀπὸ πάντων) B C2 E H5 L P Ψ 049. 056. 33. 1739 M ‖ καὶ μετάνοια
D, et poenitentia d vgD syh** mae | om. P74 ) A C* pc t w vgst.
B03 takes ἀπὸ πάντων in apposition to á¼Î¼Î±Ïτιῶν, introducing the
phrase with an epexegetic καί. D05 relates ἀπὸ πάντων to μετάνοια,
which stands in parallel to ἄφεσιϛ.
13:39 (á¼Î½ τούτῳ) οὖν D (enim d) 614. 1611. 2412 dem syhmg ‖ om. B P74
) rell.– (δικαιοῦται) παÏá½° θεῷ D, ad d 1611 syhmg mae | Ï€. Ï„á¿·
θεῷ 614. 2147. 2412 t ‖ om. B P74 ) rell.
With οὖν, D05 draws a conclusion on the basis of Paul’s arguments
so far, the demonstrative pronoun probably referring to Jesus as before
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