Josep Rius-Camps - Jenny Read-Heimerdinger, «The Variant Readings of the Western Text of the Acts of the Aspostles (XXV) (Acts 18:24–19:40).», Vol. 26 (2013) 127-163
In the text of Acts according to Codex Bezae, a fourth and final part of the book begins at 18.24. It is Paul’s ultimate goal of Rome that separates it from the earlier missionary phases and confers unity on the remainder of the book. In this opening section (Section I), his activity will be centred for three years in Ephesus, the main city of Asia, where he will meet with some success despite hostility from some of the Jews. In his dealings with the Gentiles, opposition will also be encountered because of the threat posed by his teachings to the trade of the city. The Bezan narrator indicates plainly that Paul’s travel to Ephesus should have been the initial stage of his journey to the imperial capital. Additional references in Codex Bezae to the directions given to Paul by the Holy Spirit make clear that his visit had been prepared for by the work of Apollos; however, it was contrary to his own intentions, which were rather to go back to Jerusalem. The struggle against the divine leading is seen as Paul terminates his stay in Asia once he has carefully prepared for his return to Jerusalem.
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The Variant Readings of the Western Text of the Acts of the Apostles 143
conjunction ἕωϛ, which nevertheless also expresses the idea of result in
this case. The plural τοὺϛ λόγουϛ τοῦ κυρίου is unusual, though it is
used elsewhere by Luke to refer to the words of Jesus rather than his
overall teaching (cf. Lk. 6:47; 9:26 AT.28.44; 21:33; 24:44; Acts 20:35. See
Read-Heimerdinger, The Bezan Text, pp. 303–306). The Jews and Greeks
who heard the message are not distinguished in the same way as in B03.
19:11 (Δυνάμειϛ) τε B P74 אDD rell, etiam d || δέ D* Ψ* 226. 431. 1891
pc syh bo; Theophlem.
B03 presents the miracles worked by God through Paul as the main
event that takes the narrative forward, following the preparatory sentence
describing the general effect of Paul’s teaching (19:10); thus, a new epi-
sode does not begin at 19:11 in B03, but rather at 19:10 (see Levinsohn,
Textual Connections, pp. 132–135).
In D05, however, where δέ is read, 19:10 concludes the preparatory
summary episode and v. 11 marks the start of a new episode with the new
theme of supernatural works.
19:12 ἀποφέρεσθαι B P74 אA E 33. 88. 104. 323. 945. 1175. 1270. 1739.
1891. 2344 || ἐπι- D, inferentur d H L P Ψ 049. 056. 614 M gig r x.
The verb ἀποφέρεσθαι in B03, corresponding to the following prepo-
sition ἀπό, expresses separation, whereas the prefix ἐπι- in D05, cor-
responding to the previous preposition ἐπί, focuses more on the idea that
the objects were taken away to be laid on the sick.
ἢ (σιμικίνθια) B P38.74 אrell, aut d || ἢ καί D | καί 88. 945. 1270. 1739.
καί in D05 is emphatic, as if there were something remarkable about
the fact that sweat cloths were taken from Paul, perhaps because of their
size. The word could refer to garments as large as ‘aprons’ but since the
point of taking them was that they had been in contact with his skin, that
translation here is less appropriate.
19:13 τινὲϛ καὶ (τῶν περιερχομένων) B P74 אE 614. 945. 1175. 1611.
1739 pm | τ. καὶ ἀπό H L P Ψ 049. 056. 1. 88. 104. 226. 323. 330 pm || τ.
ἐκ D, quidam ex (circumvenientibus) d (P38) gig.
B03 reads καί as an adverb qualifying τινέϛ, to underline that only
some of the Jewish exorcists were attempting to imitate Paul. With the
preposition ἐκ, D05 brings out the idea that they separated from the oth-
ers to constitute a group apart (E. Delebecque, ‘La mésaventure des fils
de Sceva selon les deux versions’, RScPhTh 66 , pp. 225–232 ).
In either case, the text is at pains to stress that the exorcists involved in