Codex Ephraemi Rescriptus

Codex Ephraemi Rescriptus
New Testament manuscripts
papyri • uncials • minuscules • lectionaries
Uncial 04
Codex Ephraemi Rescriptus, at the Bibliothèque Nationale, Paris

Codex Ephraemi Rescriptus, at the Bibliothèque Nationale, Paris
Name Ephraemi rescriptus
Sign C
Text Old and New Testament
Date c. 450
Script Greek
Now at Bibliothèque nationale de France
Size 33 x 27 cm
Type mixture types of text
Category II

Codex Ephraemi Rescriptus (Paris, National Library of France, Greek 9; Gregory-Aland no. C or 04, von Soden δ 3) is an early 5th century Greek manuscript of the Bible,[1] the last in the group of the four great uncial manuscripts (see Codex Sinaiticus, Alexandrinus and Vaticanus). The manuscript has not survived in a complete condition, although is believed that the original codex contained the whole Bible.

The manuscript received its name as a codex in which Greek translations of Ephraem the Syrian's treatises were written over ("rescriptus") a former text that had been washed off its vellum pages, thus forming a palimpsest.[1] The later text was produced in the 12th century. The effacement of the original text was incomplete, for beneath the text of Ephraem are the remains of what was once a complete Bible, containing both the Old Testament and the New. It forms one of the codices for textual criticism on which the Higher criticism is based.

The lower text of the palimpsest was deciphered by biblical scholar and palaeographer Tischendorf in 1840–1843, and was edited by him in 1843–1845. Currently it is housed in the Bibliothèque nationale de France (Grec 9) in Paris.[1][2]

Contents

Description

There are only 209 leaves of the Codex surviving, of which 145 belong to the New Testament and 64 to the Old Testament. The codex measures 12¼ in/31.4-32.5 cm by 9 in/25.6-26.4 cm.[1] The text is written in a single column per page, 40–46 lines per page, on parchment leaves. The letters are medium-sized uncials.[3]

The uncial writing is continuous, with the punctuation consisting only of a single point, as in codices Alexandrinus and Vaticanus. The capitals at the beginning sections stand out in the margin as in codices Codex Alexandrinus and Codex Basilensis. Iota and ypsilon, which in Alexandrinus and many other manuscripts have two dots over them (diaeresis) when they commence a syllable – sometimes only one dot – have in the Codex Ephraemi a small straight line in their place.[4] The breathings and accents were added by a later hand.[5] The nomina sacra are abbreviated in an unusual way: IHΣ for Ἰησοῦς (Jesus), IHY for Ἰησοῦ (of Jesus), XPΣ for Χριστὸς (Christ), ΧPY for Χριστοῦ (of Christ), ΠΑP for Πατήρ (Father), and ΣTH for Σταυρωθῇ (crucify).[6][n 1]

The text of the Gospels is divided according to κεφαλαια (chapters), but their τιτλοι (titles of chapters) are not placed in the upper margin of the page as in Codex Alexandrinus. A list of their τιτλοι (tables of contents) preceded each Gospel.[4] The text of the Gospels is divided into small Ammonian Sections, whose numbers are given at the margin, with references to the Eusebian Canons (written below Ammonian Section numbers). There is no division in the other books.[3]

The Pericope Adulterae (John 7:53–8:11) is omitted; though the pericope is located on the lost two leaves (John 7:3–8:34), by counting the lines it can be proved that it was not in the book – there is not room for it (as in Codex Alexandrinus).[7] The text of Mark 16:9–20 was included to the codex, though it was located on the lost leaves; by counting the lines it can be proved that it was in the work.[8] The texts of Luke 22:43–44 were also located on the lost leaves, but there is no indication whether it was included in the original codex or not.[9] The text of Mark 15:28 is omitted.[10]

Lacunae

In the Old Testament, parts of Iob, Proverbs, Kohelet, Song of Songs, Wisdom, and Sirach survived.[12]

Text

Matthew 1:2–18 in Tischendorfs facsimile edition

The Greek text of the codex is a representative of the Alexandrian text-type, with the Byzantine readings in the Gospels, but with numerous Alexandrian readings. It is a weak Byzantine witness in Matthew, a weak Alexandrian in Mark, and a strong Alexandrian in John. In Luke its textual character is unclear.[13] Hermann von Soden classified it as in the Alexandrian text-type.[14]

According to Kurt Aland it agrees with the Byzantine text-type 87 times in the Gospels, 13 times in the Acts, 29 times in Paul, and 16 times in the Catholic epistles. It agrees with the Nestle-Aland text 66 times (Gospels), 38 (Acts), 104 (Paul), and 41 (Cath.). It has 50 independent or distinctive readings in the Gospels, 11 in Acts, 17 in Paul, and 14 in the Catholic epistles. Aland placed the text of the codex in Category II.[1] According to the Claremont Profile Method its text is mixed in Luke 1, Luke 10, and Luke 20.[14]

In Apocalypse Codex Ephraemi is a witness of the same form of the text as Codex Alexandrinus.[15]

Interpolations

In Matthew 8:13 it has additional text (see Luke 7:10): και υποστρεψας ο εκατονταρχος εις τον οικον αυτου εν αυτη τη ωρα ευρεν τον παιδα υγιαινοντα (and when the centurion returned to the house in that hour, he found the slave well) as well as codices (N), Θ, f1, 545, g1, syrh.[16]

In Matthew 27:49 codex contains added text: ἄλλος δὲ λαβὼν λόγχην ἒνυξεν αὐτοῦ τὴν πλευράν, καὶ ἐξῆλθεν ὖδορ καὶ αἳμα (the other took a spear and pierced His side, and immediately came out water and blood). This reading was derived from John 19:34 and occurs in other manuscripts of the Alexandrian text-type (א, B, L, Γ, 1010, 1293, pc, vgmss).[17][18][19]

In Acts 14:19 it has additional text και διαλεγομενων αυτων παρρησια επεισαν τους οχλους αποστηναι απ' αυτων λεγοντες, οτι ουδεν αληθες λεγουσιν αλλα παντα ψευδονται for και πεισαντης τους οχλους;[20] similar readings appear in codices: 6, 36, 81, 104, 326, 452, 945, 1175, 1739.[21]

Some corrections
Matthew 26:52–69 in Tischendorf's facsimile edition (1843)

Matthew 11:2

It has reading δια (by) as well as codices א, B, D, P, W, Z, Δ, Θ, 0233, f13, 33, but the third corrector C3 changed it into δυο (two) — as in codices L, f1, Byz[22]

Acts 20:28

It has reading του κυριου (of the Lord) along with the manuscripts \mathfrak{P}74 D E Ψ 33 36 453 945 1739 1891, but the corrector added και του Θεου (and God) as have P 049 326 1241 2492 and the Byzantine manuscripts.[23][n 2]

1 Corinthians 12:9

The original scribe omits phrase εν τω αυτω πνευματι (in His spirit), but it was added by the third corrector (C3).[24]
Scrivener's facsimile with text of 1 Tim 3:15–16

1 Timothy 3:16

It reads ὅς ἐφανερώθη (He was manifested), but the second corrector (C2) changed it into θεός ἐφανερώθη (God was manifested);[25][n 3]

James 1:22

It has reading λογου (of the word) as majority of manuscripts, but the second corrector (C2) corrected into νομου (of the law), as have manuscripts: 88, 621, 1067, 1852.[26]
Selected textual variants

Matthew 22:10

It has singular reading αγαμος against γαμος (B1, D, W, Θ, 085, 0161, f1, f13, Byz) or νυμφων (codices א, B, L, 0138, 892, 1010);[27]

Mark 10:35

It reads οι δυο υιοι Ζεβεδαιου (the two sons of Zebedee) instead of οι υιοι Ζεβεδαιου (the sons of Zebedee), this reading have Codex Vaticanus and Coptic version;[28]

Acts 15:23

It has the unique reading γραψαντης δια χειρος αυτων επιστολην περιεχουσαν ταδε (they wrote by their hands the letter containing this), which is not supported by any other Greek manuscripts, though it is supported by versions: ar, c, gig, w, geo. The majority of the Greek manuscripts read γραψαντης δια χειρος αυτων ταδε (they wrote this by their hands), the Alexandrian manuscripts read γραψαντης δια χειρος αυτων (wrote by their hands).[29]

Romans 16:15

It has reading Ιουνιαν, Νηρεα for Ιουλιαν, Νηρεα; the reading is supported by Codex Boernerianus (Greek text).[30]

Romans 16:24

Verse is omitted along with Codex Sinaiticus A B 5 81 263 623 1739 1838 1962 2127 itz vgww copsa,bo ethro Origenlat)

1 Corinthians 2:1

It reads μυστηριον (secret) along with \mathfrak{P}46, א, Α, 88, 436, ita,r, syrp, copbo. Other manuscripts read μαρτυριον (testimony) or σωτηριον (savior).[31]

1 Corinthians 7:5

It has reading τη προσευχη (prayer) along with \mathfrak{P}11, \mathfrak{P}46, א*, A, B, C, D, G, P, Ψ, 33, 81, 104, 181, 629, 630, 1739, 1877, 1881, 1962, it vg, cop, arm, eth. Other manuscripts read τη νηστεια και τη προσευχη (fasting and prayer) or τη προσευχη και νηστεια (prayer and fasting).[32]

James 1:12

It has singular reading κυριος (Lord); the Byzantine manuscripts have ο κυριος (the Lord), some manuscripts have ο θεος (God) (2816, 33vid, 323, 945, 1739, vg, syrp), others omit this word (א, A, B, Ψ, 81, ff, co).[26]

2 Timothy 4:10

It has reading Γαλατιαν ] Γαλλιαν – the reading of the codex is supported by Sinaiticus, 81, 104, 326, 436.[33]

Revelation 1:5

It has reading λυσαντι ημας εκ (freed us from) — as have manuscripts: P18, אc, A, 2814, 2020, 2081; majority reads λουσαντι ημας εκ.[34]

Revelation 13:18

"The number of the beast" it reads hexakosiai deka hex (lit. six hundred sixteen);[35] it is one of the most famous readings of the codex, it is also attested by Papyrus 115.[36]

History

Tischendorf in 1841

The manuscript was probably written in Egypt (or Palestine)[5] before the middle of the fifth century. It was written by at least two scribes; according to Tischendorf, there were three scribes (A, B, C). Its text had been corrected by three correctors, designated by C1, C2, and C3 (Tischendorf designated them by C*, C**, and C***). Sometimes they are designated by Ca, Cb, and Cc.[1] The first corrector (C1) worked in scriptorium, while the second corrector (C2) worked in Palestine in the sixth century. The latter's corrections are not numerous except in the Book of Sirach.[37] At that time, the manuscript was probably housed in the Caesarea library, a famous theological library in ancient times.[38]

The third and last corrector (C3) wrote in the ninth century, possibly in Constantinople. He revised readings of the codex to ecclesiastical use, inserting many accents, breathings, and vocal notes. He also added liturgical directions in the margin, and worked extensively on the codex.[4] It was re-written in the twelfth century.[39][40]

After the fall of Constantinople in 1453, the codex was brought to Florence by an émigré scholar.[41] It belonged to Niccolo Ridolpho († 1550) Cardinal of Florence. After his death it was probably bought by Piero Strozzi, an Italian military leader, for Catherine de' Medici. Catherine brought it to France as part of her dowry, and from the Bourbon royal library it came to rest in the Bibliothèque nationale de France, Paris. The manuscript was bound in 1602.[42]

The older writing was first noticed by Pierre Allix, a Protestant pastor. Jean Boivin, a French scholar, made the first extracts of various readings of the codex (under the notation of Paris 9) to Ludolph Küster, who published Mill's New Testament in 1710. In 1834–1835 potassium ferricyanide was used to bring out faded or eradicated ink. The vellum defaced from green and blue to black and brown.[43]

The first collation of the New Testament was made in 1716 by Johann Jakob Wettstein for Richard Bentley, who intended to prepare a new edition of the Novum Testamentum Graece. According to Bentley's correspondence, it took two hours to read one page, and Bentley paid Wettstein £50. This collation was used by Wettstein in his own Greek New Testament of 1751–1752.[44] Wettstein also made the first description of the codex.[45] Wettstein only occasionally examined the text of the Old Testament but he did not published them.[37] Various editors made occasional extracts from the manuscript but Tischendorf was the first who read it completely (Old and New Testament).[13] Tischendorf gained an international reputation when he published the Greek New Testament text in 1843 and the Old Testament in 1845:

Tischendorf, Codex Ephraemi Syri rescriptus, sive Fragmenta Novi Testamenti, Leipzig 1843
Tischendorf, Codex Ephraemi Syri rescriptus, sive Fragmenta Veteris Testamenti, Leipzig 1845.

Because Tischendorf worked by eye alone, his deciphering of the palimpsest's text was less than perfect.[13] The torn condition of many folios, and the ghostly traces of the text overlaid by the later one, made the decipherment an extremely difficult task. Even with modern aids like ultra-violet photography, not all the text is securely legible. Robert W. Lyon published a list of corrections of Tischendorf's edition in 1959.[46] This was also an imperfect work.[13]

According to Edward Miller (1886) codices "B and probably א were procured under the dark gloom of Asian ascendency; A and C in the light of the most intellectual period of the early Church" (B – Vaticanus, א – Sinaiticus, A – Alexandrinus, C – Ephraemi Rescriptus).[47]

According to Frederic Kenyon "the original manuscript contained the whole Greek Bible, but only scattered leaves of it were used by the scribe of St. Ephraem's works, and the rest was probably destroyed".[3]

Swete examined only the text of the Old Testament. According to him the original order of the Old Testament cannot be reconstructed; the scribe who converted the manuscript into a palimpsest used the leaves for his new text without regard to their original arrangement. The original manuscript was not a single volume.[37]

The manuscript is cited in all critical editions of the Greek New Testament (UBS3,[48] UBS4,[49] NA26,[50] NA27). In NA27 it belongs to the witnesses consistently cited of the first order.[51] Even readings of correctors (C1, C2, and C3) are regularly cited in critical editions (as in Sinaiticus, Vaticanus, Bezae, and Claromontanus).[52]

See also

Notes

  1. ^ Πατήρ usually was abbreviated to ΠHP, Σταυρωθῇ to ΣTΘH. See Larry W. Hurtado, The Earliest Christian Artifacts, Wm. Eerdmans, 2006, p. 134.
  2. ^ For the another textual variants of this verse see: Textual variants in the Acts of the Apostles.
  3. ^ For the another textual variants of this verse see: Textual variants in 1 Timothy.

References

  1. ^ a b c d e f Aland, Kurt; Barbara Aland; Erroll F. Rhodes (trans.) (1995). The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism. Grand Rapids: William B. Eerdmans Publishing Company. p. 109. ISBN 978-0-8028-4098-1. 
  2. ^ "Liste Handschriften". Münster: Institute for New Testament Textual Research. http://intf.uni-muenster.de/vmr/NTVMR/ListeHandschriften.php?ObjID=20004. Retrieved 09 November 2011. 
  3. ^ a b c Frederic Kenyon, Our Bible and the Ancient Manuscripts (London 1896), 2nd edition, p. 138.
  4. ^ a b c Scrivener, Frederick Henry Ambrose; Edward Miller (1894). A Plain Introduction to the Criticism of the New Testament. 1 (4 ed.). London: George Bell & Sons. p. 123. 
  5. ^ a b Gregory, Caspar René (1900). Textkritik des Neuen Testaments. 1. Leipzig: J.C. Hinrichs’sche Buchhandlung. p. 41. http://www.archive.org/stream/textkritikdesne00greggoog#page/n53/mode/2up. 
  6. ^ Gregory, Caspar René (1900). Textkritik des Neuen Testaments. 1. Leipzig: J.C. Hinrichs’sche Buchhandlung. p. 43. http://www.archive.org/stream/textkritikdesne00greggoog#page/n55/mode/2up. 
  7. ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament (Deutsche Bibelgesellschaft: Stuttgart 2001), p. 187.
  8. ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament (Deutsche Bibelgesellschaft: Stuttgart 2001), p. 103.
  9. ^ The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), p. 305. [UBS3]
  10. ^ The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), p. 193.
  11. ^ Eberhard Nestle, Erwin Nestle, Barbara Aland and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 689.
  12. ^ Würthwein Ernst (1988). Der Text des Alten Testaments, Stuttgart: Deutsche Bibelgesellschaft, p. 85.
  13. ^ a b c d Waltz, Robert. "An Introduction to New Testament Textual Criticism". A Site Inspired By: The Encyclopedia of New Testament Textual Criticism. http://www.skypoint.com/members/waltzmn/ManuscriptsUncials.html#uC. Retrieved 2010-11-12. 
  14. ^ a b Wisse, Frederik (1982). The profile method for the classification and evaluation of manuscript evidence, as Applied to the Continuous Greek Text of the Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company. p. 52. ISBN 0-8028-1918-4. 
  15. ^ David C. Parker, New Testament Manuscripts and Their Texts, Cambridge University Press 2008, p. 235.
  16. ^ Eberhard Nestle, Erwin Nestle, and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 18 [NA26]
  17. ^ Bruce M. Metzger (2001). "A Textual Commentary on the Greek New Testament", Deutsche Bibelgesellschaft, Stuttgart: United Bible Societies, p. 59.
  18. ^ Eberhard Nestle, Erwin Nestle, and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 84.
  19. ^ The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), p. 113.
  20. ^ Aland, K.; Black, M.; C. M. Martini, B. Metzger, A. Wikgren (1983). The Greek New Testament (3 ed.). Stuttgart: United Bible Societies. p. 472. 
  21. ^ Eberhard Nestle, Erwin Nestle, Barbara Aland and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 363. [NA26]
  22. ^ Eberhard Nestle, Erwin Nestle, Barbara Aland and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 27. [NA26]
  23. ^ Eberhard Nestle, Erwin Nestle, and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 384.
  24. ^ The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), 605.
  25. ^ Bruce M. Metzger (2001). "A Textual Commentary on the Greek New Testament", Deutsche Bibelgesellschaft, Stuttgart: United Bible Societies, p. 575-576.
  26. ^ a b Eberhard Nestle, Erwin Nestle, and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 589.
  27. ^ Eberhard Nestle, Erwin Nestle, and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 62.
  28. ^ Eberhard Nestle, Erwin Nestle, and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 124.
  29. ^ Eberhard Nestle, Erwin Nestle, Barbara Aland and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 366. [NA26]
  30. ^ The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), p. 575. [UBS3]
  31. ^ The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), p. 581.
  32. ^ The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), p. 591.
  33. ^ Aland, K.; Black, M.; C. M. Martini, B. Metzger, A. Wikgren (1983). The Greek New Testament (3 ed.). Stuttgart: United Bible Societies. p. 737. 
  34. ^ Eberhard Nestle, Erwin Nestle, and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 632.
  35. ^ Herman C. Hoskier, Concerning the Text of the Apocalypse, vol. 2, p. 364.
  36. ^ Metzger, Bruce M.; Ehrman, Bart D. (2005). The Text of the New Testament: Its Transmission, Corruption and Restoration. New York – Oxford: Oxford University Press. p. 61. ISBN 978-0-19-516122-9. http://www.scribd.com/doc/32002991/Text-of-the-New-Testament-Its-Transmission-Corruption-Restoration. 
  37. ^ a b c Swete, H. B. (1902). An Introduction to the Old Testament in Greek. Cambridge. pp. 128-129. http://www.archive.org/stream/anintrotooldtes00swetuoft#page/128/mode/2up. 
  38. ^ Bruce M. Metzger, Bart D. Ehrman, "The Text of the New Testament: Its Transmission, Corruption and Restoration", Oxford University Press (New York – Oxford, 2005), p. 70.
  39. ^ Gregory, C. R. (1907). Canon and Text of the New Testament. New York: Charles Scribner's Sons. p. 348. http://www.archive.org/details/canontextofnewte00greg. Retrieved 2011-08-03. 
  40. ^ Metzger, Bruce M.; Ehrman, Bart D. (2005). The Text of the New Testament: Its Transmission, Corruption and Restoration (4 ed.). New York – Oxford: Oxford University Press. p. 70. ISBN 978-0-19-516122-9. 
  41. ^ Codex Ephraemi Rescriptus – Catholic Encyclopedia
  42. ^ Gregory, Caspar René (1900). Textkritik des Neuen Testaments. 1. Leipzig: J.C. Hinrichs’sche Buchhandlung. p. 42. http://www.archive.org/stream/textkritikdesne00greggoog#page/n55/mode/2up. 
  43. ^ Scrivener, Frederick Henry Ambrose; Edward Miller (1894). A Plain Introduction to the Criticism of the New Testament. 1. London: George Bell & Sons. p. 121. 
  44. ^ Scrivener, Frederick Henry Ambrose; Edward Miller (1894). A Plain Introduction to the Criticism of the New Testament. 1. London. p. 122. 
  45. ^ Wettstein, J. J. (1751). Novum Testamentum Graecum editionis receptae cum lectionibus variantibus codicum manuscripts. Amsterdam: Ex Officina Dommeriana. pp. 27–28. http://www.archive.org/stream/hekainediatheken00clem#page/26/mode/2up. 
  46. ^ Robert W. Lyon, New Testament Studies, V (1958–9), pp. 266–272; See: R. W. Lyon, A Re-Examination of Codex Ephraemi Rescriptus – biblical-data.org
  47. ^ Edward Miller, A Guide to the Textual Criticism of the New Testament, Dean Burgon Society Press, p. 27.
  48. ^ The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), p. XV.
  49. ^ The Greek New Testament, ed. B. Aland, K. Aland, J. Karavidopoulos, C. M. Martini, and B. M. Metzger, in cooperation with INTF, United Bible Societies, 4rd revised edition, (United Bible Societies, Stuttgart 2001), p. 10*.
  50. ^ Nestle, Eberhard et Erwin (1991). Novum Testamentum Graece (26 ed.). Stuttgart: Deutsche Bibelgesellschaft. pp. 12*-17*. 
  51. ^ Nestle, Eberhard et Erwin; communiter ediderunt: B. et K. Aland, J. Karavidopoulos, C. M. Martini, B. M. Metzger (2001). Novum Testamentum Graece (27 ed.). Stuttgart: Deutsche Bibelgesellschaft. pp. 52*-63*. 
  52. ^ Nestle, Eberhard et Erwin; communiter ediderunt: B. et K. Aland, J. Karavidopoulos, C. M. Martini, B. M. Metzger (2001). Novum Testamentum Graece (27 ed.). Stuttgart: Deutsche Bibelgesellschaft. pp. 48*. 

Bibliography

Text of the codex
Description of the codex

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  • Codex Ephraemi Rescriptus — • The last in the group of the four great uncial manuscripts of the Greek Bible, received its name from the treatises of St. Ephraem the Syrian (translated into Greek) which were written over the original text Catholic Encyclopedia. Kevin Knight …   Catholic encyclopedia

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  • Codex Ephraemi Syri — Ein Teil des Codex Ephraemi Der Codex Ephraemi (rescriptus), no C oder 04 (Gregory Aland), ist eine Handschrift der griechischen Bibel aus dem 5. Jahrhundert, die im 12. Jahrhundert abgeschabt wurde. Viele Blätter wurden mit einem asketischen… …   Deutsch Wikipedia

  • Ephraemi Rescriptus, Codex — • The last in the group of the four great uncial manuscripts of the Greek Bible, received its name from the treatises of St. Ephraem the Syrian (translated into Greek) which were written over the original text Catholic Encyclopedia. Kevin Knight …   Catholic encyclopedia

  • Codex Boernerianus — Codex Boernerianus, lacune en Rom 1,1 4 Le Codex Boernerianus (Gregory Aland no. Gp ou 012) est un manuscrit de vélin en écriture grecque onciale. Le codex se compose de 99 folios (25 x 18 cm)[1] …   Wikipédia en Français

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