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Codex Ephraemi Rescriptus

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Uncial 04
New Testament manuscript
Codex Ephraemi Rescriptus, at the Bibliothèque Nationale, Paris, Département des manuscrits, Grec 9, fol. 60r (rotated)
Codex Ephraemi Rescriptus, at the Bibliothèque Nationale, Paris, Département des manuscrits, Grec 9, fol. 60r (rotated)
NameEphraemi rescriptus
SignC
TextOld and New Testament
Date5th century CE
ScriptGreek
Now atBibliothèque nationale de France
Size33 × 27 cm (13.0 × 10.6 in)
Typemixture types of text
CategoryII

The Codex Ephraemi Rescriptus (Paris, National Library of France, Greek 9; Gregory-Aland no. C or 04, von Soden δ 3) is a fifth-century Greek manuscript of the Bible,[1] containing most of the New Testament and some Old Testament books, with sizeable lacunae. 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.[2]

The manuscript is a palimpsest, with the pages being washed of their original text, and reused in the 12th century for the Greek translations of 38 treatises composed by Ephrem the Syrian, from whence it gets its name Ephraemi Rescriptus.[1]

The lower text of the palimpsest was deciphered by biblical scholar and palaeographer Constantin von Tischendorf in 1840–1843, and was edited by him in 1843–1845.

Description

The codex has 209 leaves extant, 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 on parchment leaves in a single column per page, 40–46 lines per page. The letters are medium-sized uncials.[3]

The uncial writing is continuous, with the punctuation consisting of only 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 upsilon have a small straight line over them, which serves as a form of diaeresis.[4]: 123  The breathings and accents were added by a later hand.[5]: 41  The nomina sacra tend to be contracted into three-letter forms rather than the more common two-letter forms.[5]: 43  [n 1]

Before the Gospel of Luke and the Gospel of John, a list of κεφαλαια (chapters) is preserved (and one may deduce that the manuscript contained such lists for Matthew and Mark when it was in pristine condition), but their τιτλοι (titles of chapters) were apparently not placed in the upper margin of the page as in Codex Alexandrinus.[4]: 123  It is possible, however, that the upper margins once contained τιτλοι in red ink which has completely faded away; another possibility is that the upper portions of the pages have been overtrimmed. The text of the Gospels is accompanied by marginal notations indicating the Ammonian Sections. Probably when the codex was pristine, numerals representing the Eusebian Canons were also present in red ink which has completely vanished. There are no systematic divisions in the other books.[3]

The Pericope Adulterae (John 7:53–8:11) was almost certainly not included in Codex C when it was in pristine condition. The two leaves which contained John 7:3–8:34 are not extant. By counting the lines and calculating how much space would be required to include John 7:53-8:11, it can be demonstrated that, barring a large omission elsewhere in the text on the missing leaves, they did not contain sufficient space to include the passage.[6]: 187  The text of Mark 16:9–20 is included in Codex C on folio 148r.

It is difficult to determine whether Luke 22:43–44 Christ's agony at Gethsemane was originally in the text of Codex C; the leaves that contained the surrounding verses are not extant.[7]: 305  Mark 15:28 is not included.[7]: 193 

Lacunae

In the Old Testament, parts of Book of Job, Proverbs, Ecclesiastes, Song of Songs, Wisdom, and Sirach survived.[9]

Text

Matthew 1:2–18 in Tischendorf's facsimile edition

Text-type

The New Testament text of Codex C accords primarily to the Alexandrian text-type, although this affiliation varies from book to book. It has a Byzantine affiliation in Matthew, a weak Alexandrian connection in Mark, and is considered an Alexandrian witness in John. In Luke its textual character is unclear.[10] Westcott-Hort classified it as mixed;[11] Hermann von Soden classified it as an Alexandrian witness.[12]

According to Kurt Aland, it agrees with the Byzantine text-type 87 times in the Gospels, 13 times in 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.[12]

In the Apocalypse, Codex Ephraemi is a witness of the same form of the text as Alexandrinus.[13]

Unusual interpolations

In Matthew 8:13 there is 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) - a reading also found in codices (Sinaiticus, N), Θ, f1, 545, g1, syrh.[8]: 18 

In Matthew 27:49, Codex C 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).[6]: 59  [8]: 84  [7]: 113 

In Acts 14:19 there is 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.[7]: 472  Similar readings appear in codices 6, 36, 81, 104, 326, 452, 945, 1175, 1739.[8]: 367 

Some corrections

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

In Matthew 11:2 its original text has the 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[8]: 27 

In Acts 20:28 it reads του κυριου (of the Lord) along with the manuscripts 𝔓74 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.[8]: 384  [n 2]

In 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).[7]: 605 

Scrivener's facsimile with text of 1 Tim 3:15–16

In 1 Timothy 3:16 it reads ὅς ἐφανερώθη (He was manifested), but the second corrector (C2) changed it into θεός ἐφανερώθη (God was manifested);[6]: 575–576  [n 3]

In James 1:22 it reads λογου (of the word) as majority of manuscripts, but the second corrector (C2) corrected into νομου (of the law), which is read by manuscripts such as 88, 621, 1067, 1852.[8]: 589 

Other textual variants

Acts 15:23 Codex C 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).[8]: 366 

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)

Revelation 13:18

"The number of the beast" is written as hexakosiai deka hex, lit. six hundred sixteen (616).[14] This is one of the most famous readings of the codex, it is also attested by 𝔓115.[15]: 61 

Matthew 22:10 – γαμος ] αγαμος; some manuscripts read νυμφων (codices א, B, L, 0138, 892, 1010);[8]: 62 

Mark 10:35 – οι υιοι Ζεβεδαιου (the sons of Zebedee) ] οι δυο υιοι Ζεβεδαιου (the two sons of Zebedee); the reading is supported by Codex Vaticanus and the Coptic version;[8]: 124 

Romans 16:15 – Ιουλιαν, Νηρεα ] Ιουνιαν, Νηρεα; the reading is supported only by Codex Boernerianus (Greek text).[7]: 575 

1 Corinthians 2:1 – μαρτυριον (testimony) ] μυστηριον (secret); the reading is supported by 𝔓46, א, Α, 88, 436, ita,r, syrp, copbo; other manuscripts read σωτηριον (savior).[7]: 581 

1 Corinthians 7:5 – τη νηστεια και τη προσευχη (fasting and prayer) ] τη προσευχη (prayer); the reading is supported by 𝔓11, 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 προσευχη και νηστεια (prayer and fasting).[7]: 591 

James 1:12 – ο κυριος (the Lord) ] κυριος (Lord); some manuscripts have ο θεος (God) (4, 33, 2816vid, 323, 945, 1739, vg, syrp), others omit this word (א, A, B, Ψ, 81, ff, co).[8]: 589 

2 Timothy 4:10 – Γαλατιαν ] Γαλλιαν – the reading is supported by Sinaiticus, 81, 104, 326, 436.[7]: 737 

Revelation 1:5 – λουσαντι ημας εκ (washed us from) ] λυσαντι ημας εκ (freed us from) — as have manuscripts: 𝔓18, אc, A, 2814, 2020, 2081.[8]: 632 

The manuscript is cited in all critical editions of the Greek New Testament (UBS3,[7]: xv  UBS4,[16] NA26,[8]: 12*–17*  NA27). In NA27 it belongs to the witnesses consistently cited of the first order.[17] Even readings of correctors (C1, C2, and C3) are regularly cited in critical editions (as in Sinaiticus, Vaticanus, Bezae, and Claromontanus).[17]: 48* 

History

Tischendorf in 1841

The place where Codex C was written sometime in the 400's is unknown; Tischendorf tentatively suggested Egypt. Tischendorf also proposed that two scribes produced the manuscript—one for the Old Testament and one for the New Testament. Subsequent research has indicated that a third scribe may have been involved. The text has 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 a scriptorium, probably in the 500's, but the exact location where any of the correctors worked is unknown. The latter's corrections are not numerous except in the Book of Sirach.[18]

The third and last corrector (C3) wrote in the 800's, possibly in Constantinople. He conformed 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]: 123  The codex was recycled in the twelfth century.[19][15]: 70 

After the fall of Constantinople in 1453, the codex was brought to Florence by an émigré scholar.[20] 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.[5]: 42 

The older writing was first noticed by Pierre Allix, a Protestant pastor. Jean Boivin, supervisor of the Royal Library, 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, which had the effect of defacing the vellum from green and blue to black and brown.[4]: 121 

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.[4]: 122  Wettstein also made the first description of the codex.[21] Wettstein only occasionally examined the text of the Old Testament but he did not publish them.[18] Various editors made occasional extracts from the manuscript but Tischendorf was the first who read it completely (Old and New Testament).[10] Tischendorf gained an international reputation when he published the Greek New Testament text in 1843 and the Old Testament in 1845. Although Tischendorf worked by eye alone, his deciphering of the palimpsest's text was remarkably accurate. The torn condition of many folios, and the ghostly traces of the text overlaid by the later one, made the decipherment extremely difficult. Even with modern aids like ultraviolet photography, not all the text is securely legible. Robert W. Lyon published a list of corrections to Tischendorf's edition in 1959.[22] This was also an imperfect work.[10]

According to Edward Miller (1886), Codex C was produced "in the light of the most intellectual period of the early Church."[23]

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.[18]

It is currently housed in the Bibliothèque nationale de France (Grec 9) in Paris.[1][24]

See also

Notes

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

References

  1. ^ a b c d e f Aland, Kurt; Aland, Barbara (1995). The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism. Erroll F. Rhodes (trans.). Grand Rapids: William B. Eerdmans Publishing Company. p. 109. ISBN 978-0-8028-4098-1.
  2. ^ a b c McDonald, Lee Martin (2017). The Formation of the Biblical Canon: Volume 2: The New Testament: Its Authority and Canonicity. London: Bloomsbury Publishing. p. 244. ISBN 9780567668851. Retrieved 17 July 2018.
  3. ^ a b c Frederic Kenyon, Our Bible and the Ancient Manuscripts (London 1896), 2nd edition, p. 138.
  4. ^ a b c d e Scrivener, Frederick Henry Ambrose; Edward Miller (1894). A Plain Introduction to the Criticism of the New Testament. Vol. 1 (4 ed.). London: George Bell & Sons.
  5. ^ a b c Gregory, Caspar René (1900). Textkritik des Neuen Testaments. Vol. 1. Leipzig: J.C. Hinrichs.
  6. ^ a b c Metzger, Bruce Manning (1996). A Textual Commentary on the Greek New Testament (2 ed.). Deutsche Bibelgesellschaft. ISBN 978-3438060105.
  7. ^ a b c d e f g h i j Aland, Kurt; Black, Matthew; Martini, Carlo Maria; Metzger, Bruce Manning; Wikgren, Allen, eds. (1983). The Greek New Testament (3rd ed.). Stuttgart: United Bible Societies. ISBN 9783438051103. (UBS3)
  8. ^ a b c d e f g h i j k l m Aland, Kurt; Black, Matthew; Martini, Carlo Maria; Metzger, Bruce M.; Wikgren, Allen, eds. (1981). Nestle-Aland Novum Testamentum Graece (26 ed.). Stuttgart: Deutsche Bibelstiftung. ISBN 3-438-051001. (NA26)
  9. ^ Würthwein Ernst (1988). Der Text des Alten Testaments, Stuttgart: Deutsche Bibelgesellschaft, p. 85.
  10. ^ a b c Waltz, Robert. "An Introduction to New Testament Textual Criticism, ch. "New Testament Manuscripts Uncials"". A Site Inspired By: The Encyclopedia of New Testament Textual Criticism. Retrieved 2010-11-12.
  11. ^ Westcott, Brooke Foss; Hort, Fenton John Anthony (1881). The New Testament in the Original Greek: Introduction and Appendix. New York: Haprer & Brothers. p. 152.
  12. ^ 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.
  13. ^ Parker, David C. (2008). An Introduction to the New Testament Manuscripts and their Texts. Cambridge: Cambridge University Press. p. 235. ISBN 978-0521719896.
  14. ^ Herman C. Hoskier, Concerning the Text of the Apocalypse, vol. 2, p. 364.
  15. ^ a b Metzger, Bruce Manning; Ehrman, Bart D. (2005). The Text of the New Testament: Its Transmission, Corruption and Restoration (4th ed.). Oxford: Oxford University Press. ISBN 0-19-516667-1.
  16. ^ Aland, Kurt; Aland, Barbara; Karavidopoulos, Johannes; Martini, Carlo Maria; Metzger, Bruce Manning, eds. (2001). The Greek New Testament (4 ed.). United Bible Societies. p. 10. ISBN 978-3-438-05110-3. (UBS4).
  17. ^ a b Aland, Kurt; Aland, Barbara; Karavidopoulos, Johannes; Martini, Carlo Maria; Metzger, Bruce Manning, eds. (2001). Nestle-Aland Novum Testamentum Graece (27 ed.). Stuttgart: Deutsche Bibelgesellschaft. pp. 52*-63*. (NA27)
  18. ^ a b c Swete, H. B. (1902). An Introduction to the Old Testament in Greek. Cambridge. pp. 128–129.{{cite book}}: CS1 maint: location missing publisher (link)
  19. ^ Gregory, Caspar René (1907). Canon and Text of the New Testament. New York: Charles Scribner's Sons. p. 348. Retrieved 2011-08-03.
  20. ^ Codex Ephraemi Rescriptus – Catholic Encyclopedia
  21. ^ Wettstein, Johann Jakob (1751). Novum Testamentum Graecum editionis receptae cum lectionibus variantibus codicum manuscripts. Amsterdam: Ex Officina Dommeriana. pp. 27–28.
  22. ^ Lyon, Robert W. (1959). A Re-Examination of Codex Ephraemi Rescriptus. New Testament Studies. Vol. 5. pp. 266–272.
  23. ^ Edward Miller, A Guide to the Textual Criticism of the New Testament, Dean Burgon Society Press, p. 27.
  24. ^ "Liste Handschriften". Münster: Institute for New Testament Textual Research. Retrieved 9 November 2011.

Bibliography

Text of the codex
Description of the codex
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