By W. Andrew Smith
Codex Alexandrinus is among the 3 earliest surviving whole Greek Bibles and is a vital fifth-century witness to the Christian Scriptures, but no significant research of the codex has been played in over a century. In A research of the Gospels in Codex Alexandrinus W. Andrew Smith promises a clean and highly-detailed exam of the codex and its wealthy number of positive aspects utilizing codicology, palaeography, and statistical research. one of the highlights of this research, W. Andrew Smith’s paintings overturns the view unmarried scribe was once accountable for copying the canonical books of the recent testomony and demonstrates that the orthographic styles within the Gospels can now not be used to argue for Egyptian provenance of the codex.
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Additional resources for A Study of the Gospels in Codex Alexandrinus: Codicology, Palaeography, and Scribal Hands (New Testament Tools, Studies and Documents, Volume 48)
F84a). ”75 Burkitt described the inscription in his review of the Reduced Facsimile, which presumably was the only source of the images he used in his analysis. ”76 Nonliterary hands of this type are difficult to read. Further compounding the issue of identifying the characters in the inscription is the faded writing and the lack of a color image of the leaf. 77 The first half of line one has faded and may not be determinable with any certainty from facsimile alone. Left of center in the first line the phrase τας ειμας αμαρτηας is clearly visible, possibly followed by τοτε.
All the reading notes appear to be written in the same minuscule Greek hand, and in a very concise format; the start of each lection is indicated in the left margin, the end of each lection is indicated in the right margin. Capital characters are generally used for numeration in these lection notes, but occasionally minuscule characters appear instead (most commonly for δ). The reading schedule matches well the lectionary of the Greek Orthodox Church, though it is incomplete even for the calendar periods covered (the readings in Genesis for Great Lent, for example, do not appear to have been marked).
Milne, The Codex Sinaiticus and the Codex Alexandrinus, 2d ed. [London: Trustees of the British Museum, 1963], 32). 65 And at the very least, the Athanasius inscription does not indicate that the manuscript resided in Alexandria for all time; rather, the note indicates that the text had previously been somewhere other than the patriarchal library. By 1957, Skeat had located a third manuscript with a note from Athanasius II, this one in Arabic (with a Greek signature), in Vatican MS. Ottobonianus graecus 452.
A Study of the Gospels in Codex Alexandrinus: Codicology, Palaeography, and Scribal Hands (New Testament Tools, Studies and Documents, Volume 48) by W. Andrew Smith