Josep Rius-Camps - Jenny Read-Heimerdinger, «The Variant Readings of the Western Text of the Acts of the Apostles (XXIII) (Acts 16:1–40)» filologia-neotestamentaria, Vol. 24 (2011) 135-164 page 150

Vol 24 (2011)

Josep Rius-Camps - Jenny Read-Heimerdinger, «The Variant Readings of the Western Text of the Acts of the Apostles (XXIII) (Acts 16:1–40)», Vol. 24 (2011) 135-164

In Acts 16, Paul sets out again on his missionary journey but without Barnabas, Instead he is accompanied by Silas and Timothy, and in part by a group of companions referred to by Luke in the 1^st person. His itinerary follows the leading given by successive divine interventions designed to move him westwards, towards Rome. Most of the action takes place in Philippi, his first stopping place after leaving Asia where he had worked previously. On his arrival there, Paul first seeks out the Jewish community. However, a conflictual encounter with local people leads to his imprisonment, when the jailor provides him with the opportunity to speak about the gospel to Gentiles. Paul’s failure to make the most of this opportunity occasions implicit ciriticism from the narrator of Codex Bezae.

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150 Josep Rius-Camps and Jenny Read-Heimerdinger τε in B03 has the effect of presenting the previous sentence as prelimi- nary information (Levinsohn, Textual Connections, pp. 132–135). This is to detract, however, from the emphasis on the verb conferred by the periphrastic imperfect (ἦμεν ... διατρίβοντες). By introducing the next movement with δέ, D05 accords to the previous one its full importance at the same time as marking a rupture with it. (παρὰ) ποταμόν B P74 ‫ א‬rell || τὸν π. D 618. 1311. 1838 pc; Theoph.— (οὗ) ἐνομίζομεν προσευχὴ (εἶναι) B pc | -ετο (-ζεν P74) -χή P74 A* E H L P 056. 1739 M | -ετο εὐχή 049. 69. 1854. 2492 | -ζομεν (-ζεν ‫ )א‬προσευχήν ‫ א‬A2 C Ψ 33. 81. 181. 1837. 1898. 2344 pc sa bo aeth || ἐδόκει προσευχή D, oratio … videbatur d it vg syp.h. The article before ποταμόν in D05 identifies the river as the one defined by the following clause – the one where it seemed there was a place of prayer. B03 is more vague about the river, and at the same time presents the knowledge of the place of prayer directly through the eyes of the ‘we’-group. The noun προσευχή should be in the accusative in B03, as it is in ‫א‬01. (ταῖς) συνελθούσαις B P74 ‫א‬2 H L P Ψ 049. 056. 33. 1739 M | συνελ. ἡμῖν ‫ *א‬C E || συνεληλυθυίαις D, quae cumvenerint d. B03 reads the aorist participle, referring to the fact of the women hav- ing gathered there, versus the perfect of D05, referring to their present state of being gathered, as if they had come there for a particular purpose. In view of the perfect tense, it is perhaps more reasonable to take the verb συνέρχομαι as meaning that the women had ‘accompanied’ Paul and his companions (B-A-G, 2; cf. Lk. 23:55). 16:14 τῆς (πόλεως) D || om. B P74 ‫ א‬rell.— (τὸν) θεόν B P74 ‫ א‬Dp.m. rell, deum d || κύριον D*.— ἤκουεν B P74 ‫ א‬A C Ds.m.E H P 1. 69. 81. 226. 323. 440. 547. 945. 1175. 1241. 1243. 1245. 1646. 1739. 1828. 2492, audiebat d || -σεν D* L Ψ 049. 056. 33. 88. 104. 181. 330. 383. 467. 522. 614. 618. 913. 915. 927. 1108. 1270. 1505. 1518. 1611. 1837. 1838. 1854. 1891. 1898. 2138. 2147. 2344. 2412. 2495 pc vg; Chr Oecum Theoph. The first variant is the omission in B03 of the article before the city, which happens several times elsewhere, though directly before the name rather than the noun πόλις (cf. Salamis, 13:5). According to Scrivener (p. 444, col. 3, fol. 481b), ‘κ. elot. sub θ in θν p.m.’: i.e. Dp.m. wrote Θ over the original Κ. In view of the fact that else- where in Acts, the divine title with respect to Gentiles, even God-fearing ones, is always θεός (cf. 16:15a; Cornelius, 10.2, 3), that is most likely to be the correct reading here.