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 151

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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The Variant Readings of the Western Text of the Acts of the Apostles 151 The imperfect of B03 presents the Lord as opening her heart while she was listening. The aorist of D05, on the other hand, presents the two actions as an overall event. (ὑπὸ) Παύλου B D (P74) || τοῦ Παύ. ‫ א‬A C E H L P Ψ 049. 056. 33. 1739 M. The absence of the article in both B03 and D05 presents Paul as seen through the eyes of Lydia for whom Paul is a new acquaintance (Heimerdinger and Levinsohn, ‘The Use of the Article’, pp. 31–32). It further distinguishes the things spoken by Paul from what was spoken by the group as a whole (cf. ἐλαλοῦμεν, 16:13b). 16:15 πᾶς (ὁ οἶκος) D, omnis d 257. 522. 536. 913. 1270 (gig) vgCT w sams bomss; Cass || om. B P74 ‫ א‬rell. The all-inclusiveness of D05 echoes similar phrases in the narrative concerning Cornelius 10.2; 11.14 (cf. comparable phrases with ὅλος at 7.10, Pharaoh; 18:8, Crispus). Metzger’s comment that ‘the Western text characteristically expands the narrative by adding πᾶς’, is quite unjusti- fied as far as D05 is concerned: there are more additional occurrences of πᾶς in ‫א‬01/B03 (+ 13) than in D05 (+ 11; see Read-Heimerdinger, ‘The Distinction between ἅπας and πᾶς in the Work of Luke’, in Centre for the Dialogue between Science and Religion (ed.), Biblical Studies (Craiova: Universitaria), pp. 147–158). (τῷ) κυρίῳ B P74 ‫ א‬rell, domino d || θεῷ D. D05 consistently uses θεός to refer to the divine from the point of view of Gentiles (cf. on 16:14 above; Read-Heimerdinger, The Bezan Text, p. 286). 16:16 τὴν (προσευχήν) B P45.74 ‫ א‬A C E Ψ 33. 81. 1175. 1739 1891. 2344 || om. D H L P 049. 056. 615 M. B03 understands the text as meaning that Paul and his companions were on their way to the place of prayer (cf. 16:13a), but D05 says, more controversially, that they were going to prayer (that is, to participate in the activities of the local Jewish meeting place, represented in Philippi by the προσευχή). (πνεῦμα) πύθωνα B D* P74 A C* 81. 326. 1837. 2344 vg || -νος P45 C3 DA E H L P Ψ 049. 056. 33. 1739 M gig syhmg(gr). Some MSS including the Corrector A of D05 read the genitive ‘a spirit of (a) python’, rather than the accusative, which either stands in apposi- tion, ‘a spirit, a python’, or functions as an adjective, ‘a python spirit’.