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Act_18:2. ἐχ ] A B D E G à , min. Vulg. have ἀπό . So Lachm. Tisch. Born., and rightly, on account of the decisive attestation.
On preponderating evidence, τῇ τέχνῃ is, in Act_18:3, to be adopted, with Lachm. and Tisch., instead of τὴν τέχυην .
Act_18:5. τῷ λόγῳ ] Elz. has τῷ πνεύματι , in opposition to A B D E G à , min. several vss. and Fathers. Defended by Rinck on the ground that τῷ λόγῳ is a scholion on διαμαρτ . But it was not διαμαρτ ., but συνείχετο , that needed a scholion, namely, τῷ πνεύματι , which, being received into the text, displaced the original τῷ λόγῳ .
Act_18:7. Ἰούστου ] Syr. Erp. Sahid. Cassiod. have Τίτου ; E à , min. Copt. Arm. Syr. p. Vulg. have Τίτου Ἰούστου ; B D**: Τιτίου Ἰ . A traditional alteration.[71]
Act_18:12. ἈΝΘΥΠΑΤΕΎΟΝΤΟς ] Lachm. Born. read ἈΝΘΥΠΆΤΟΥ ὌΝΤΟς after A B D à , min. An explanatory resolution of a word not elsewhere occurring in the N.T.
Act_18:14. ΟΎΝ ] Lachm. and Born. have deleted it according to important testimony. But it was very easily passed over amidst the cumulation of particles and between ΜΕΝ and ΗΝ , especially as ΟὖΝ has not its reference in what immediately precedes.
Act_18:15. ΖΉΤΗΜΑ ] A B D** à , min. Theophyl. and several vss. have ΖΗΤΉΜΑΤΑ . Recommended by Griesb., adopted by Lachm. and Tisch. The singular was, in spite of the several objects afterwards named, very easily introduced mechanically as an echo of ἀδίκημα and ῥᾳδιούργημα .
γάρ ] is to be deleted, with Lachm. Tisch. Born. in accordance with A B D à , Vulg. Copt., as a connective addition.
Act_18:17. After πάντες , Elz. Born. read οἱ Ἕλληνες , which is wanting in A B à , Erp. Copt. Vulg. Chrys. Bed. Some more recent codd. have, instead of it, οἱ Ἰουδαῖοι . Both are supplementary additions, according to different modes of viewing the passage. See the exegetical remarks.
Act_18:19. κατήντησε ] Lachm. Tisch. read κατήντησαν , after A B E à , 40, and some vss. The sing. intruded itself from the context.
αὐτοῦ ] ἐκεῖ , which Lachm. and Born. have according to important evidence, was imported as by far the more usual word.
Act_18:21. ἀπετάξατο αὐτ . εἰπών ] Lachm. Tisch. Born. read ἀποταξάμενος καὶ εἰπών (with the omission of καί before ἀνήχθη ), after A B D E à , min. vss. Rightly; the Recepta is an obviously suggested simplification.
ΔΕῖ ΜΕ ΠΆΝΤΩς … ΕἸς ἹΕΡΟΣ .] is wanting in A B E à , min. Copt. Sahid. Aeth. Arm. Vulg., as well as ΔΈ after ΠΆΛΙΝ . Both are deleted by Lachm. and Tisch., and condemned already by Mill and Bengel. But the omission is far more easily accounted for than the addition of these words,—occasioned possibly by Act_19:21, Act_20:16, or by the πάλιν ἀνακ . presumed to be too abrupt,—as in what directly follows copyists, overlooking the reference of ἀναβάς in Act_18:22, found no journey of the apostle to Jerusalem, and accordingly did not see the reason why Paul declined a longer residence at Ephesus verified by the course of his journey.
Act_18:25. Ἰησοῦ ] Elz. has κυρίου , against decisive testimony.
Act_18:26. The order Πρίσκ . κ . Ἀκ . (Lachm.) is attested, no doubt, by A B E à , 13, Vulg. Copt. Aeth., but is to be derived from Act_18:18.
τὴν τοῦ θεοῦ ὁδόν ] A B à , min. vss. Lachm. have τὴν ὁδὸν τοῦ θεοῦ ; E, vss. have τ . ὁδ . τοῦ κυρίου ; D has only τὴν ὁδόν (so Born.). With the witnesses thus divided, the reading of Lachm. is to be preferred as the best attested.
[71] Occasioned by the circumstance that Justus does not elsewhere occur alone as a name, but only as a surname; and that the person here meant must be a different person from those named in Act_1:23 and Col_4:11. Wieseler judges otherwise, on Galat. p. 573, and in Herzog’s Encykl. XXI. 276; he prefers Τίτου ʼΙούστου .