The Codex Complutensis I, designated by C, is a 10th-century codex of the Christian Bible. It is written on vellum with Latin text mainly following the Vulgate. Parts of the Old Testament present an Old Latin version. [1]
The Latin text of the Gospels is a representative of the Spanish type of Vulgate, [1] but with peculiar readings in the Epistles and Acts. [2] In some portions of the Old Testament it represents the Old Latin version (Book of Ruth, Book of Esther, [3] Book of Tobit, [4] Book of Judith, 1-2 Maccabees). [5]
It contains apocryphal 4 Book of Esdra. [6] It contains an Epistle to the Laodiceans, which follows after Epistle to the Hebrews, not Colossians as in other Spanish Bibles.
It contains the much debated texts of the Pericope Adultera (John 7:53-8:11) and Comma Johanneum (1 John 5:7).
According to the colophon the manuscript was written in 927. [1]
The manuscript was purchased by Cardinal Ximenes and used by him in editing the Complutensian Polyglot Bible. It was examined by Samuel Berger and Westcott. [2]
During the Spanish Civil War (1936–1939) it was almost totally destroyed. [1] The little that still remains is in the Library of the Facultad de Filosofía y Letras (Centr. 31) in Madrid. [1] In 2010, a complete third-generation copy on microfilm was discovered in a library in Collegeville, Minnesota. [7]
The Pontifical Abbey of St Jerome-in-the-City in Rome housed a facsimile of the entire manuscript. Currently the manuscript is housed in the library of the Faculdad de Filosofia y Letras in Madrid (Bibl. Univ. Cent. 31).<ref name = Metzger/
The Vulgate is a late-4th-century Latin translation of the Bible.
The Codex Vaticanus, designated by siglum B or 03, δ 1, is a Christian manuscript of a Greek Bible, containing the majority of the Greek Old Testament and the majority of the Greek New Testament. It is one of the four great uncial codices. Along with Codex Alexandrinus and Codex Sinaiticus, it is one of the earliest and most complete manuscripts of the Bible. Using the study of comparative writing styles (palaeography), it has been dated to the 4th century.
Textus Receptus refers to the succession of printed editions of the Greek New Testament, including Erasmus' Novum Instrumentum omne (1516), the printed editions of Stephanus, Beza, Elzevir and Scrivener among some others.
Vetus Latina, also known as Vetus Itala, Itala ("Italian") and Old Italic, and denoted by the siglum , is the collective name given to the Latin translations of biblical texts that preceded the Vulgate.
The Codex Fuldensis, also known as the Victor Codex, designated by F, is a New Testament manuscript based on the Latin Vulgate made between 541 and 546. The codex is considered the second most important witness to the Vulgate text; and is also the oldest complete manuscript witness to the order of the Diatessaron. It is an important witness in any discussion about the authenticity of 1 Corinthians 14:34–35 and the Comma Johanneum. It is one of the earliest dated manuscripts of the New Testament. It was corrected until 2 May, 546 AD.
The Garland of Howth, also known as the Codex Usserianus Secundus, designated by r2 or 28, is a fragmentary 8th to 10th century Latin Gospel Book in the possession of Trinity College Dublin as MS. 56.
Syriac is a dialect of Aramaic. Portions of the Old Testament were written in Aramaic and there are Aramaic phrases in the New Testament. Syriac translations of the New Testament were among the first and date from the 2nd century. The whole Bible was translated by the 5th century. Besides Syriac, there are Bible translations into other Aramaic dialects.
The Codex Corbeiensis I, designated by ff1 or 9, is an 8th, 9th, or 10th-century Latin New Testament manuscript. The text, written on vellum, is a version of the old Latin. The manuscript contains 39 parchment folios with the text of the four Gospels, Acts of the Apostles, and General epistles.
The Codex Demidovianus, designated by dem or 59, is a 13th-century Latin manuscript of the New Testament. The text, written on vellum, is a version of the old Latin. The manuscript contains the text of the New Testament.
The Codex Sangermanensis I, designated by g1 or 7, is a Latin manuscript, dated AD 822 of portions of the Old Testament and the New Testament. The text, written on vellum, is a version of the Latin. The manuscript contains the Vulgate Bible, on 191 leaves of which, in the New Testament, the Gospel of Matthew contain Old Latin readings. It contains Shepherd of Hermas.
Minuscule 614, α 364, is a Greek minuscule manuscript of the New Testament, on parchment. Palaeographically it has been assigned to the 13th century. The manuscript is lacunose. Tischendorf labelled it by 137a and 176p.
The Codex Floriacensis, designated by h in traditional system or by 55 in the Beuron system, is a 6th-century Latin manuscript of the New Testament. The text, written on vellum, is a palimpsest. Another name of the manuscript is Fleury Palimpsest or Palimpsestus Floriacensis. It is one of the eight Old-Latin manuscripts with text of Apocalypse.
The Codex Sangermanensis II, designated by g2 or 29, is a 10th-century Latin manuscript of the New Testament. The text, written on vellum, is a version of the Latin.
The Codex Toletanus, designated by T, also called Biblia hispalense or Seville Bible, is a 10th-century Latin manuscript of the Old and New Testament. The text, written on vellum, is a version of the Latin Vulgate Bible, which contains the entire Bible, including the trinity reference Comma Johanneum.
The Codex Theodulphianus, designated Θ, is a 10th-century Latin manuscript of the Old and New Testament. The text, written on vellum, is a version of the Latin Vulgate Bible. It contains the whole Bible, with some parts written on purple vellum.
The León Palimpsest, designated l or 67, is a 7th-century Latin manuscript pandect of the Christian Bible conserved in the cathedral of León, Spain. The text, written on vellum, is in a fragmentary condition. In some parts it represents the Old Latin version, while following Jerome's Vulgate in others. The codex is a palimpsest.
The Codex Sangallensis 63, designated by S in some critical editions of the Bible, is a 9th-century Latin manuscript of the New Testament. The text, written on vellum, is a version of the Vulgate and contains the text of the Acts of the Apostles, Epistles, Book of Revelation, and non-biblical material. The manuscript has not survived in a complete condition, some parts of it have been lost. The original manuscript did not contain the Comma Johanneum, but it was added by a later hand on the bottom margin.
The Codex Sangallensis 907, designated S, is an 8th-century Latin manuscript of the New Testament. The text, written on vellum, is a version of the Latin Vulgate Bible. It contains the text of the Catholic epistles, Book of Revelation, and non-biblical material. The manuscript did not survived in a complete condition and some parts of it has been lost. The codex contains the Comma Johanneum.
Vetus Latinamanuscripts are handwritten copies of the earliest Latin translations of the Bible, known as the "Vetus Latina" or "Old Latin". They originated prior to Jerome from multiple translators, and differ from Vulgate manuscripts which follow the late-4th-century Latin translation mainly done by Jerome.
Early translations of the New Testament – translations of the New Testament created in the 1st millennium. Among them, the ancient translations are highly regarded. They play a crucial role in modern criticism of New Testament's text. These translations reached the hands of scholars in copies and also underwent changes, but the subsequent history of their text was independent of the Greek text-type and are therefore helpful in reconstructing it. Three of them – Syriac, Latin, Coptic – date from the late 2nd century and are older than the surviving full Greek manuscripts of the New Testament. They were written before the first revisions of the Greek New Testament and are therefore the most highly regarded. They are obligatorily cited in all critical editions of the Greek text-type. Translations produced after 300 are already dependent on the reviews, but are nevertheless important and are generally cited in the critical apparatus. The Gothic and Slavic translations are rarely cited in critical editions. Omitted are those of the translations of the first millennium that were not translated directly from the Greek original, but based on another translation.
