사도행전에서 D(05)의 신학적 경향

Generally speaking, the two categories of manuscripts are the Alexandrian text type and Byzantine text type of Majority text. But in the case of the book of Acts, the demarcations of manuscripts are complicated because of the eccentric and maverick codex Bezae Cantabrigiensis (D, 05) as the representative manuscript of the Western text type. Since the mid-20th century, scholars have paid much attention to the matters of the origin and theological tendencies of D. Notwithstanding their efforts, their suggestions seem to be partial answers to the questions. An outstanding characteristic of the 5th century manuscript D is the frequent addition of expressions to explain the meaning of sentences, but this codex omits expressions too. Many scholars regard the additions as later interpolations by the scribes of D. However, D’s omissions have been understood in two ways: first, the shorter text caused by omission is close to the original text in the 1st century or has an affinity to the ancestral text of D in the 2nd century. Second, the shorter text is resulted from careless scribal mistakes. The aim of this paper is to investigate the theological tendencies of D. In the critical apparatus of the book of Acts in the Greek New Testament 5th edition, D has independent and conspicuous expressions in 38 texts to which the present researcher pays concentrated attention(Acts 1:2, 11; 2:18b, 19, 30; 2:47-3:1, 3:21; 4:6, 12; 5:29, 39; 8:24; 10:30; 11:2, 17b, 28; 12:23; 13:27, 33, 43b; 15:2, 7, 12, 20bc; 16:12, 35a, 39; 18:8, 21; 19:1, 9, 20; 20:4a, 21; 21:16-17, 25ab). Sharing the peculiar characteristics of Acts, three principal theological tendencies of D come to the fore: emphasis on high Christology, frequent mention of the active role of the Holy Spirit, and positive descriptions for the apostle Peter. Secondary theological tendencies are as follows: anti-Judaism, rational thought and decision of D’s scribe, reflection of the church customs in the time of D’s scribe. Unlike observations on D argued by some scholars, D does not have strong anti- feminist tendencies according to the analysis of the 38 texts. Since D is free from the quoted Old Testament, on the one hand the scribe adjusts his expression to the OT text, on the other hand he does not do so. It is not sufficient to establish ecclesiology, eschatology, and the ethics of D in Acts by probing the confined 38 texts.