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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154 Josep Rius-Camps and Jenny Read-Heimerdinger
(ἄνδρεϛ) συντεχνῖται D, artifices d syp.h** sa || om. B P74 אrell.
B03 cannot have Demetrius address the gathering as ‘fellow-craftsmen’
in the way that D05 does, for in B03 there are workers present as well as
the craftsmen (see above). This D05 reading reinforces the personal note
of the speech introducer (see previous variant).
19:26 καὶ θεωρεῖτε καὶ ἀκούετε B P74 אrell || κ. ἀκ. κ. θεωρ. D, et audis-
tis et videtis d syp bomss.— ὅτι B P74 אrell, quia d || om. D.
B03 refers to things seen firsthand then those heard about indirectly;
D05 reverses the order. Thus, B03 anticipates the order of Ephesus (where
the people have witnessed the effects of Paul’s preaching) – all of Asia
(where they have heard about its consequences). D05 confers particular
importance on the firsthand knowledge of the situation in Ephesus by
creating a chiastic pattern: hearing – seeing / Ephesus – Asia.
The omission of ὅτι in D05 is presumably a scribal slip.
Ἐφέσου B P74 אrell || ἕωϛ Ἐφέσ[ι]ου D (ipsius Ephesi d).
The genitive in B03, paralleled by the genitive τῆϛ Ἀσίαϛ, depends on
the accusative noun ὄχλον. However, in D05 the genitive of both nouns
is governed by the preposition ἕωϛ.
(ἀλλὰ) καί D A L Ψ 1837. 2344. 2495 gig syp || om. B P74 אrell d.— τῆϛ
(Ἀσίαϛ) B P74 אDB rell || om. D* 69.
The adverbial καί in D05 underlines the harm done by Paul’s message
to all parts of Asia; the absence of the article in D05 further highlights
(ὁ Παῦλοϛ οὗτοϛ), τίϛ τότε D*, quidam tunc d > τίϛ ποτε Dcj. Blass, nescio
quem gig || om. B P74 אDs.m. rell.
The D05 reading as it stands is nonsense (and has been translated as
such by d5) but the conjecture by Blass is entirely reasonable, being an
indefinite circumlocution equivalent to ὁστισδήποτε (Bailly, τὶϛ, Α, II,
11). The tone of Demetrius is all the more contemptuous in D05.
οὗτοι (οὐκ εἰσὶν θεοί) D syp sa || om. B P74 אrell d.
Demetrius uses the demonstrative pronoun in D05 to point to objects
everyone can see, perhaps that he is holding in his hands.
γινόμενοι B P74 אDB rell, fiunt d || γεν- D* L 226. 323. 1245. 2495 syp.
The aorist participle of D05 refers to the fact of the idols being hand-
made; the present of B03, in keeping with the idols Demetrius points to
in addressing his audience of craftsmen, refers to their daily activity.