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Journal articles on the topic 'Codex Alexandrinus (Biblical manuscript)'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Lincicum, David. "Two Overlooked Greek Manuscripts of 1 Clement." Vigiliae Christianae 73, no. 3 (2019): 241–53. http://dx.doi.org/10.1163/15700720-12341400.

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Abstract This short article presents two late Greek manuscripts that partially preserve the text of 1 Clement. The first, BNF Suppl. gr. 64, fols. 105-112v (‘P’) is a 15th century manuscript containing 1 Clem. 40.5-60.4a, in a textual form affiliated with Codex Hierosolymitanus (Taphou 54). The second, EBE 1896, fols. 205-223 (‘E’), contains 1 Clement from the incipit through 31.3, and appears to be an apograph of Codex Alexandrinus.

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Allen, Garrick V., and Kimberley Fowler. "The Story of Codex H (GA 015): Manuscript Migration and Primary Sources in Biblical Studies." Journal of Biblical Literature 144, no. 1 (2025): 167–96. https://doi.org/10.15699/jbl.1441.2025.9.

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Abstract This article explores the complex life and significance of Codex H (GA 015), a copy of Paul’s letters in Greek preserving the earliest evidence for the Euthalian apparatus. Codex H was disassembled in the Megisti Lavra monastery on Mount Athos sometime between the tenth and thirteenth centuries and used as binding material and flyleaves in multiple other medieval manuscripts produced and restored there. Codex H’s surviving folios are now held in Paris, Torino, Kyiv, Moscow, Saint Petersburg, and the Megisti Lavra. Its story highlights the ethical complexities inherent in scholarship o

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FRAADE, STEVEN D. "NOTE: A newly discovered and identified bilingual Targum manuscript." Journal of Jewish Studies 75, no. 2 (2024): 234–38. http://dx.doi.org/10.3828/jjs.2024.75.2.234.

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In memory of Geza Vermes ל"ז This note announces and publishes for the first time a heretofore unknown and unidentified fragment of a medieval codex manuscript that presents consecutive verses of Gen. 15 and 16 in alternating Hebrew (Scripture) and Aramaic (Targum). It discusses the significance of this manuscript for our knowledge of the codicology of Targum as it relates to the tandem performance of biblical text and its translation.

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Steinova, Evina. "Chicago, Newberry Library, Masi Fragm. 14 and the Fate of the Theodulf Bible in the Long Ninth Century." Quaerendo 49, no. 2 (2019): 119–34. http://dx.doi.org/10.1163/15700690-12341435.

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Abstract Manuscript fragment Chicago, Newberry Library, Masi Fragm. 14 was previously misidentified as containing an unknown sermon or biblical excerpts. It is, in fact, a remnant of large-format deluxe Bible containing a set of Spanish prefaces to the Pauline epistles. These prefaces identify the deluxe codex as a descendant of a Theodulf Bible, a scholarly revision of the biblical text produced in the first decades of the ninth century by Theodulf of Orleans. Only seven copies of the Theodulf Bible are known. It is thus relevant that the Newberry fragment may have been dependent on another,

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Cecconi, Paolo. "The Codex Sinaiticus and Hermas: The ways of a crossed textual transmission." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 22, no. 2 (2018): 278–95. http://dx.doi.org/10.1515/zac-2018-0032.

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Abstract The Codex Sinaiticus, a 4th century biblical manuscript, offers an interesting point of view on the textual transmission of the Shepherd of Hermas, which is extremely complicate because of the fragmentary status of all its Greek sources and of the presence of several translations in different languages (Latin, Ethiopic, Coptic, Georgian and Middle Persian). New studies on some of the most significant sources like the new leaves Codex Sinaiticus (2010) and the Latin translation Vulgata (2014) enable a new reconstruction of Hermas’ textual transmission. The present article will evidence

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6

Klein, Neria. "The “crown” in Fustat: the Aleppo Codex in Cairo Genizah documents." Ginzei Qedem 17, no. 17 (September 5, 2021): 170–211. http://dx.doi.org/10.35623/gqnktu21.

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The biblical manuscript known as the Aleppo Codex (Keter Aram Tzova), which became famous for its reliability and accuracy as well as for its colorful history as an object, is at the center of Neria Klein’s article. The author discusses the period of the codex’s presence in Egypt and tries to find out whether it was already then considered an exemplary version of the Bible, who used it, which audiences had access to it and whether it already had a permanent and usual name. His research is based on ten Genizah documents that he grouped together to answer these questions.

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GRIGORISHIN, Sergey V., and Ekaterina V. NOVOKRESHCHENNYKH. "CODEX B 19A: STAGES OF LEGITIMATION OF THE MASORET BIBLE ANCIENT EXAMPLE." Tyumen State University Herald. Humanities Research. Humanitates 7, no. 1 (2021): 20–42. http://dx.doi.org/10.21684/2411-197x-2021-7-1-20-42.

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This article examines the cultural and historical circumstances of the appearance and introduction into the scientific circulation of the oldest manuscript code of the Hebrew Bible — the Leningrad Code B 19A. The authors of the article make an attempt to restore the contextual connections of the Code with Jewish philosophy and biblical textology. The concept of the research is built on the basis of genealogical analysis, which opened up the opportunity to first analyze the stages of legitimation of Codex B 19A that are closest to the present, and then move into the depth of chronology, right u

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Burov, Aleksej, and Ignė Vrubliauskaitė. "Frau Ava’s, the first named German female writer’s, poem Jüngstes Gericht ‘The Last Judgement’ and its Lithuanian translation." Literatūra 61, no. 4 (2019): 8–26. http://dx.doi.org/10.15388/litera.2019.4.1.

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The present article offers an overview of several poems written by Frau Ava (1060–1127), a German poetess whose literary works are virtually unknown in Lithuania. Ava, an anchoress in Melk Abbey, is the first named German female writer, who broke ‘the deep silence of German literature’ lasting over a century (Stein 1976, 5). All poems attributed to Frau Ava are of religious character: Johannes ‘John the Baptist’ (446 lines), Leben Jesu ‘Life of Jesus’ (2418 lines), Antichrist (118 lines) and Jüngstes Gericht ‘The Last Judgement’ (406 lines), which make up an impressive biblical epic of 3388 li

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Pietkiewicz, Rajmund. "Tradycja rękopiśmienna polskich przekładów biblijnych od XIII do XVI wieku." Wrocławski Przegląd Teologiczny 21, no. 2 (2013): 29–50. https://doi.org/10.52097/wpt.2865.

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Biblical texts reached the Kingdom of Piast along with missionaries arriving at Polish territories since 966. The first Bibles in Latin were imported. The oldest traces of biblical translations into Polish date back to the 13th century (Kinga’s Psalter). We can assume that the translation of the four Gospels and probably the whole of the New Testament existed in the 14th century. Half way through the 15th century the translation of the whole of the Old Testament came to exist (Queen Zofia’s Bible). The Book of Psalms enjoyed the greatest popularity (e. g. Floriański Psalter or Puławski Psalter

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Olko, Justyna. "Remote Stories, Local Meanings: Knowledge Transfer and Acculturation Strategies in Nahua Sociocultural History." Americas 79, no. 1 (2022): 3–35. http://dx.doi.org/10.1017/tam.2021.106.

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AbstractIn this paper I carry out a microphilological study of a section of the Codex Indianorum 7, a colonial devotional manuscript in Nahuatl preserved in the John Carter Brown Library. It contains wisdom teachings derived from the biblical Book of Tobit and directed to both parents and their children. I argue that this hitherto unstudied text reveals the Native author's liberty to creatively mold and adapt a culturally remote European prototype into the Native genre of oratorical art—the huehuehtlahtolli, or “words of the elders.” The author also skillfully embedded and contextualized the c

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Mutalâp, Daniar. "O versiune românească necunoscută a Imnului Acatist din a doua jumătate a secolului al XVII-lea." Limba română 2023, no. 3-4 (2024): 369–415. http://dx.doi.org/10.59277/lr.2023.3-4.04.

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The present paper aims to describe, date and localize the Akathistos Hymn found in an unknown Romanian manuscript preserved at Muzeul Olteniei (Craiova): Rom MS I 529. The codex contains the Psalter (accompanied by the Odes), the Akathistos Hymn, the Paraklesis to Theotokos and the Holy Apostle. These texts were copied by father Theofil, the scribe of the manuscript. These works are important due to two outstanding reasons: they contain Slavic passages and multiple translation variants inserted inside the text using numbers or other graphic devices. Both of these features can be found in the m

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Cilleruelo, Álvaro Cancela. "Citas bíblicas en el prólogo del Libro de buen amor: observaciones críticas y literarias." Zeitschrift für romanische Philologie 140, no. 3 (2024): 711–45. https://doi.org/10.1515/zrp-2024-0034.

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Abstract This paper examines some Biblical quotations found in the preface to Archprest of Hita’s Libro de buen amor (fourteenth century). This short prose text is transmitted in an early fifteenth-century codex unicus: Salamanca, Univ. Library, 2663. As for critical issues, I argue that redis (Ps 61, 13) and equs (Ps 31, 9) should not be corrected to read reddes and equus, as has been customary among almost all editors. Besides, in Ecclo 15, 1 the manuscript does not read Dominum, but Deum, which should be kept as well. On the contrary, illi (Ps 21, 31), viam (Ps 118, 30), probably also juxta

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Korondi, Ágnes. "Saint Jerome as a Model and Author for Nuns in Early Hungarian Texts." Clotho 3, no. 2 (2021): 147–64. http://dx.doi.org/10.4312/clotho.3.2.147-164.

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Saint Jerome was a prominent figure in the Hungarian-language literature prepared mainly for nuns in the last decade of the fifteenth and the first decades of the sixteenth century. A Dominican codex contains two legends about him (one of them is the translation of Pseudo-Augustine’s Epistola ad Cyrillum de magnificentiis beati Hieronymi), while a Franciscan manuscript preserved the Hungarian version of the Regula monachorum attributed to Jerome. The Franciscan András Nyujtódi represented the Church Father as a model teacher and translator when quoting the great biblical philologist’s dedicato

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14

Anisimova, Tatiana V. "THE LATE PROPHETOLOGION REDACTION OF CHAPTERS 7–9 OF THE BOOK OF GENESIS IN THE TIKHONRAVOVSKY CHRONOGRAPH." Texts and History Journal of Philological Historical and Cultural Texts and History Studies 1 (2022): 28–44. http://dx.doi.org/10.31860/2712-7591-2022-1-28-44.

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This article continues the study of the Biblical books included in the Tikhonravovsky Chronograph and deals with Chapters 7–9 of the Book of Genesis. Their redaction differs fundamentally from the main “izbornaia” redaction of the biblical books in this codex. While the main redaction was a result of the abridgement of the ancient Preslav translation of the Octateuch, the source of Chapters 7–9 of the Book of Genesis in the Tikhonravovsky Chronograph were the paroemias for the third and fourth weeks of Lent of the socalled late redaction of the Prophetologion (Parimijnik). The latter was compl

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15

Bąk, Tomasz Bartłomiej. "Critical Edition and Philological Analysis of the Last Chapters of Deutero-Isaiah (Isa 54–55) Based on the Coptic Manuscript sa 52 (M 568) and Other Coptic Manuscripts in the Sahidic Dialect and the Greek Text of the Septuagint." Biblical Annals 15, no. 1 (2025): 59–83. https://doi.org/10.31743/ba.16565.

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This article is a critical edition and philological analysis of the last two chapters of the biblical book of Deutero-Isaiah (Isa 54–55), based on the Coptic manuscript sa 52 and other available manuscripts in the Sahidic dialect. The first part outlines general information about the part of codex sa 52 (M 568) that contains the analysed text. This is followed by a list and brief overview of other manuscripts featuring at least some verses from Isa 54–55. The main part of this article focuses on the presentation of the Coptic text (in the Sahidic dialect) and its translation into English. The

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16

Aceto, Maurizio, Elisa Calà, Angelo Agostino, et al. "Non-Invasive Study on the Sinope Gospels." Heritage 3, no. 4 (2020): 1269–78. http://dx.doi.org/10.3390/heritage3040069.

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The 6th century Codex Sinopensis or Sinope Gospels (Paris, Bibliothèque nationale de France) is one of the most precious purple codices that survive from the Late Antique period. Together with the Vienna Genesis (Wien, Österreichische Nationalbibliothek) and the Rossano Gospels (Rossano Calabro, Museo Diocesano), it has an unusually rich decorative apparatus with scenes representing biblical episodes. It can be, therefore, considered one of the most important preserved artistic productions of the early medieval era. The manuscript has been subjected to a non-invasive diagnostic campaign to eva

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17

Šimić, Marinka. "O jeziku pariškoga zbornika Code slave 73." Fluminensia 30, no. 1 (2018): 153–85. http://dx.doi.org/10.31820/f.30.1.4.

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In this paper we analyze the graphic and the linguistic characteristics of the 1375 Paris Miscellany (Slave 73) by examining the Psalter and the canticles. Since the author of this oldest Croato-Glagolitic miscellany, Grgur Borislavić, was from Modruš, we have studied to what extent the language of the manuscript was influenced by the Modruš vernacular. Furthermore, considering that, according to the colophons, the target audience of the manuscript were the Šibenik nuns of St Julian’s Church we have also examined to what extent the linguistic concept was affected by the intended readership of

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18

Toswell, M. J. "The Late Anglo-Saxon Psalter: Ancestor of the Book of Hours?" Florilegium 14, no. 1 (1996): 1–24. http://dx.doi.org/10.3138/flor.14.001.

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In the introduction to her book, The Study of the Bible in the Middle Ages, Beryl Smalley remarks that the Bible was “the most studied book of the middle ages,” and that “the language and the content of Scripture permeate medieval thought” (xi). This concern with the basic text of the Christian faith was felt in early medieval England as much as anywhere else in Christendom. Bede, for instance, highly prized his own commentaries on the books of the Bible, and at the end of his life was translating the gospel of St John into the vernacular. The Codex Amiatinus, the Lindisfarne and Rushworth gos

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19

Bielak, Alicja. "Nowo odnaleziony autograf Tomasza Tretera. Notatnik z projektem księgi emblematów." Terminus 23, no. 3 (2021): 259–307. http://dx.doi.org/10.4467/20843844te.21.011.13848.

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A Newly Discovered Autograph by Tomasz Treter: A Notebook with a Design of a Book of Emblems The goal of the paper is to present the attribution and codicological analysis of a manu- script currently stored at Biblioteca civica Angelo Mai in Bergamo (sign. MM 378). The paper describes the manuscript codicologically, also hypothesizing as to its presence in the Bergamo library. Based on a manuscript annotation on the codex’s upper pastedown, I argue that it was intended as a gift for one of the Załuski family. On the basis of the printed correspondence between Józef Andrzej Załuski and Angelo M

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20

Simkovich, Malka Z. "Echoes of Universalist Testament Literature in Christian and Rabbinic Texts." Harvard Theological Review 109, no. 1 (2016): 1–32. http://dx.doi.org/10.1017/s0017816015000462.

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The ancient text known as the Testament of Abraham is preserved in Coptic in the same codex as two other works, the Testament of Isaac and the Testament of Jacob. These testaments were probably written in the late first or early second centuries CE by Jewish writers, although the manuscript of the Coptic codex containing them is dated to 962. These books were considered part of the “testament” literary genre, which featured a biblical hero imparting his last words of religious wisdom to his family gathered at his bedside. Scholars agree that the stylistic and theological differences among thes

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Harris, Marvyn Roy. "Prolégomènes à l'histoire textuelle du Rituel cathare occitan." Heresis 6, no. 1 (1986): 5–14. http://dx.doi.org/10.3406/heres.1986.2116.

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There is a need to rectify certain mistaken notions propagated in recent years concerning the textual traditions of the Occitan Catharist Ritual and the New Testament found in MS PA 36 of the Bibliothèque municipale of Lyon. Without doubt, the manuscript was not copied prior to the midthirteenth century, and in all probability, not before 1280. The New Testament is a copy of an earlier Occitan model. Though we cannot know the number of copies which might have intervened between the original Occitan translation and the Lyon copy, Samuel Berger was probably correct in assuming that it is a direc

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Shirinian, Manea Erna. "The Order of the Books in Solomon’s Tripartite According to Early Christian, Early Byzantine and Medieval Armenian Interpreters." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 237–54. http://dx.doi.org/10.15688/jvolsu4.2022.6.15.

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Introduction. Traditionally, several books of the OT are ascribed to King Solomon, but, according to Jewish tradition, he wrote only three biblical books, viz.: Proverbs, Ecclesiastes and Song of Songs. According to early Christian, early Byzantine and medieval Armenian interpreters, this order of books in the Solomon trilogy is not accidental. Although in the Christian tradition, this order of books has been attested already from the first centuries, nevertheless, today there are discrepancies and not only about the order of the books in question. Each of these books brings forth a certain se

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23

Batovici, Dan. "Textual Revisions of the Shepherd of Hermas in Codex Sinaiticus." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 18, no. 3 (2014). http://dx.doi.org/10.1515/zac-2014-0023.

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AbstractThe last two books in what has survived of the fourth century biblical manuscript Codex Sinaiticus are the Epistle of Barnabas and the Shepherd of Hermas. This article is an investigation of the correctors’ treatment of the text of the Shepherd of Hermas in this codex, and advances our knowledge at various points of both Codex Sinaiticus and its textual revisions of the Shepherd of Hermas. Furthermore, it attempts to assess the relevance of the corrections for the reception history of the Shepherd of Hermas.

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Malik, Peter. "A Fresh Look at P.Beatty III (P47) Towards an Integrative Study of an Early Christian Codex." Archiv für Papyrusforschung und verwandte Gebiete 62, no. 1 (2016). http://dx.doi.org/10.1515/apf-2016-0006.

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AbstractChester Beatty Biblical Papyrus III is the earliest extensive manuscript of the Apocalypse of John. It has, however, received very little scholarly attention. This gap in our knowledge will be filled by the author’s current research, where physical and nontextual features are analysed in connection with scribal habits and textual characteristics. This preliminary article draws attention to two aspects where such an integrative method has proven particularly fruitful.

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Künzl, Kevin. "Mehr als nur ein Text. Erwägungen zu Lehr-/Lernpotentialen neutestamentlicher Handschriften am Beispiel des Codex Boernerianus." Forum Exegese und Hochschuldidaktik: Verstehen von Anfang an 5. Jahrgang Heft 2 (2020). Materielle Kultur / Material Culture 5, no. 2 (2020). http://dx.doi.org/10.24053/vvaa-2020-0014.

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Using the Dresden manuscript Codex Boernerianus as an example, the paper discusses a range of didactic possibilities to incorporate (New Testament) manuscripts into higher education in Biblical studies. It focuses on overcoming the association of man-uscripts with a barren form of textual criticism that very much limits itself to read-ing the apparatus criticus. Instead the present article exemplifies a holistic view on manuscripts as complex historical artifacts. This view does not only encompass using manuscripts to illustrate text critical and tradition historical phenomena, but also rec-og

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Joseph, Scales. "The Book of Judith." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574525.

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The Book of Judith is an ancient Jewish work which details the resistance of Judith, a pious widow, who assassinates an Assyrian general besieging her town. The work narrates the attempted invasion of Judea by Holofernes, and the heroism of Judith, who prevents the destruction of the people and the Jerusalem Temple through her faithfulness, but also her cunning and leadership. The work is often described as being of two halves; the first seven chapters cover the conquests of the Assyrian army and introduce the character of Achior, while chapters eight to sixteen narrate Judith's infiltration o

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