The title Codex Vercellensis Evangeliorum refers to two manuscript codices preserved in the cathedral library of Vercelli, in the Piedmont Region, Italy.
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The title Codex Vercellensis Evangeliorum refers to two manuscript codices preserved in the cathedral library of Vercelli, in the Piedmont Region, Italy.
The Old Latin Codex Vercellensis Evangeliorum, preserved in the cathedral library, is believed to be the earliest manuscript of the Old Latin Gospels. Its standard designation is "Codex a" (or 3 in the Beuron system of numeration). The order of the gospels in this Codex is Matthew, John, Luke and Mark, which is also found in some other very old "Western" manuscripts, such as Codex Bezae. In its text of Matthew 3, before verse 16, there is a statement that a light suddenly shone when Jesus was baptized (Et cum baptizaretur, lumen ingens circumfulsit de aqua, ita ut timerent omnes qui advenerant). It contains the last twelve verses of the Gospel of Mark, but on a replacement-page. The original final pages after Mark 15:15 have been lost, and the replacement-page resumes mid-sentence in 16:7 and includes the text to the end of verse 20, but in the Vulgate version. Space considerations suggest that it is unlikely that the original, non-extant pages included verses 9-20, but this calculation (made by C. H. Turner in 1928) depends on unverifiable assumptions that only four pages have been lost, that the scribe did not accidentally skip any text, and that the person who made the replacement-page had access to the missing page that it replaced. However Turner did not explain why a scribe would replace only one of four pages. It is more probable that the replacement-page was removed from another manuscript than that it was made to insert in Codex Vercellensis. The text of Codex Vercellensis is related to the text of Codex Corbeiensis II (ff2), another Old Latin copy (in which Mark 16:9-20 is included).
According to a respectable tradition, this codex was written under the direction of bishop Eusebius of Vercelli, which would date it to the late fourth century.
It contains the Euthalian Apparatus. [1]
It was restored and stabilised in the early twentieth century. Having been used for the taking of oaths in the early Middle Ages, much of it is either difficult to read or even destroyed, so that we are frequently dependent on the earlier editors for knowledge of its text.
In Matthew 27:9 in the sentence fulfilled what was spoken by Jeremiah the prophet, the Codex omits the word Jeremiah (Ieremiam), just like in the manuscripts: Codex Beratinus, Minuscule 33, Old-Latin Codex Veronensis (b), syrs, syrp, and copbo.
In Luke 23:34 it omits the words: "And Jesus said: Father forgive them, they know not what they do." This omission is supported by the manuscripts Papyrus 75, Sinaiticusa, B, D*, W, Θ, 0124, 1241, Codex Bezaelat, syrs, copsa, copbo. [2]
It also has several omissions called Western non-interpolations.
The Codex Sinaiticus, designated by siglum א [Aleph] or 01, δ 2, or Sinai Bible is a fourth century Christian manuscript of a Greek Bible, containing the majority of the Greek Old Testament, including the Apocrypha along with the deuterocanonical books, and the Greek New Testament, with both the Epistle of Barnabas and the Shepherd of Hermas included. It is written in uncial letters on parchment. It is one of the four great uncial codices. Along with Codex Alexandrinus and Codex Vaticanus, it is one of the earliest and most complete manuscripts of the Bible, and contains the oldest complete copy of the New Testament. It is a historical treasure, and using the study of comparative writing styles (palaeography), it has been dated to the mid-fourth century.
The Codex Vaticanus, designated by siglum B or 03, δ 1, is a fourth-century 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. The codex has been dated palaeographically to the 4th century.
In textual criticism of the New Testament, the Alexandrian text-type is one of the main text types. It is the text type favored by the majority of modern textual critics and it is the basis for most modern Bible translations.
The Codex Bezae Cantabrigiensis, designated by siglum Dea or 05, δ 5, is a codex of the New Testament dating from the 5th century written in an uncial hand on vellum. It contains, in both Greek and Latin, most of the four Gospels and Acts, with a small fragment of 3 John.
The Codex Ephraemi Rescriptus designated by the siglum C or 04, δ 3, is a manuscript of the Greek Bible, written on parchment. It contains most of the New Testament and some Old Testament books, with sizeable portions missing. It is one of the four great uncials. The manuscript is not intact: its current condition contains material from every New Testament book except 2 Thessalonians and 2 John; however, only six books of the Greek Old Testament are represented. It is not known whether 2 Thessalonians and 2 John were excluded on purpose, or whether no fragment of either epistle happened to survive.
The Syriac Sinaiticus or Codex Sinaiticus Syriacus (syrs), known also as the Sinaitic Palimpsest, of Saint Catherine's Monastery, or Old Syriac Gospels is a late-4th- or early-5th-century manuscript of 179 folios, containing a nearly complete translation of the four canonical Gospels of the New Testament into Syriac, which have been overwritten by a vita (biography) of female saints and martyrs with a date corresponding to AD 697. This palimpsest is the oldest copy of the Gospels in Syriac, one of two surviving manuscripts that are conventionally dated to before the Peshitta, the standard Syriac translation.
There have been many Coptic versions of the Bible, including some of the earliest translations into any language. Several different versions were made in the ancient world, with different editions of the Old and New Testament in five of the dialects of Coptic: Bohairic (northern), Fayyumic, Sahidic (southern), Akhmimic and Mesokemic (middle). Biblical books were translated from the Alexandrian Greek version.
Papyrus 45, designated by siglum 𝔓45, is an early Greek New Testament manuscript written on papyrus, and is one of the manuscripts comprising the Chester Beatty Papyri, a group of early Christian manuscripts discovered in the 1930s, and purchased by business man and philanthropist, Alfred Chester Beatty. Beatty purchased the manuscript in the 1930s from an Egyptian book dealer, and it was subsequently published in The Chester Beatty Biblical Papyri, Descriptions and Texts of Twelve Manuscripts on Papyrus of the Greek Bible by palaeographer, biblical and classical scholar Frederic G. Kenyon in 1933. Manuscripts among the Chester Beatty Papyri have had several places of discovery associated with them, the most likely being the Faiyum in Egypt. Using the study of comparative writing styles (palaeography), it has been dated to the early 3rd century CE. This therefore makes it the earliest example of not only the four Gospels contained in one volume, but also the Acts of the Apostles. It contains verses in fragmentary form from the texts of Matthew chapters 20–21 and 25–26; Mark chapters 4–9 and 11–12; Luke chapters 6–7 and 9–14; John chapters 4–5 and 10–11; and Acts chapters 4–17. The manuscript is currently housed at the Chester Beatty Library, Dublin, Ireland, except for one leaf containing Matt. 25:41–26:39 which is at the Papyrus Collection of the Austrian National Library in Vienna.
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 now in Trinity College Dublin as MS. 56.
Codex Purpureus Beratinus designated by Φ or 043, ε 17, is an uncial illuminated manuscript Gospel book written in Greek. Dated palaeographically to the 6th-century, the manuscript is written in an uncial hand on purple vellum with silver ink. The codex is preserved at the Albanian National Archives in Tirana, Albania. It was formerly possessed by the St. George Church in the town of Berat, Albania, hence the 'Beratinus' appellation.
Codex Cyprius, designated by Ke or 017, ε71, or Codex Colbertinus 5149, is a Greek uncial manuscript of the four Gospels, written on parchment. It is one of the few uncial manuscripts with the complete text of the four Gospels, and it is one of the more important late uncial manuscripts. It was brought from Cyprus to Paris.
Codex Regius, designated by siglum Le or 019, ε56, is a Greek uncial manuscript of the New Testament written on parchment. Using the study of comparative writing styles (palaeography), it has been assigned to the 8th century. The manuscript has several gaps. Textual critic Frederick H. A. Scrivener described it as "by far the most remarkable document of its age and class."
Codex Sangallensis, designated by Δ or 037, ε76, is a Greek-Latin diglot uncial manuscript of the four Gospels. Using the study of comparative writing styles (palaeography), it is usually dated to the 9th century CE, though a few palaeographers would place it in the 10th century CE. It was given its current name by biblical scholar Johann Martin Augustin Scholz in 1830.
Minuscule 33, δ 48 (Soden), before the French Revolution was called Codex Colbertinus 2844. It is a Greek minuscule manuscript of the New Testament on parchment, dated palaeographically to the 9th century. The manuscript is lacunose. It has marginalia. According to the textual critics it is one of the best minuscule manuscripts of the New Testament.
Minuscule 892, ε 1016 (Soden). It is a Greek minuscule manuscript of the New Testament, on 353 parchment leaves. It is dated palaeografically to the 9th century.
Matthew 16:2b–3 is a passage within the second and third verses in the 16th chapter of the Gospel of Matthew in the New Testament. It describes a confrontation between Jesus and the Pharisees and Sadducees over their demand for a sign from heaven. It is one of several passages of the New Testament that are absent from many early manuscripts. The authenticity of the passage has been disputed by scholars since the second half of the 19th century.
Textual variants in the Gospel of Mark are the subject of the study called textual criticism of the New Testament. Textual variants in manuscripts arise when a copyist makes deliberate or inadvertent alterations to a text that is being reproduced. An abbreviated list of textual variants in this particular book is given in this article below.
Textual variants in the Gospel of Luke are the subject of the study called textual criticism of the New Testament. Textual variants in manuscripts arise when a copyist makes deliberate or inadvertent alterations to a text that is being reproduced. An abbreviated list of textual variants in this particular book is given in this article below.
Textual variants in the Gospel of John are the subject of the study called textual criticism of the New Testament. Textual variants in manuscripts arise when a copyist makes deliberate or inadvertent alterations to a text that is being reproduced. An abbreviated list of textual variants in this particular book is given in this article below.
