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The Reading Culture of Early Christianity

L (Codex Regius)

Codex Regius, also known as Le or 019 according to the Gregory-Aland numbering, is an 8th-century Greek uncial manuscript of the New Testament, written on parchment. Identified by its distinctive uncial script, this manuscript is significant for its content, which encompasses parts of the New Testament, despite missing several sections due to its age and condition. The importance of Codex Regius lies in its contribution to the study of the textual history of the New Testament, offering scholars a glimpse into the scriptural texts as they existed over a millennium ago.

Content

Four Gospels (nearly complete)

Date

Eighth century C.E.

Physical Features

Codex Regius stands out as an 8th-century Greek manuscript of the New Testament penned on parchment. This ancient manuscript encompasses nearly the entire text of the four Gospels, although several passages are missing due to lost leaves: parts of Matthew, Mark, and the concluding verses of John.

The physical makeup of Codex Regius includes 257 thick parchment leaves, each measuring approximately 23.5 by 17 centimeters. The Gospels’ text is meticulously organized in two columns per page, with about 25 lines per column. The script, characterized by large, uncial letters, reflects a writing style that suggests the scribe may not have been thoroughly proficient in Greek, hinting at an Egyptian rather than a Hellenic background. This is evidenced by the peculiarly large size of the letter phi (φ) and the final evolutionary form of the uncial alpha (α), which hints at the scribe’s possible familiarity with Coptic script.

Frederick H. A. Scrivener, a renowned textual critic, remarked on the manuscript’s lack of precision, attributing it to the scribe’s lack of expertise. Despite these shortcomings, Codex Regius is a treasure trove of textual features, including the use of breathing marks and accents—though often misplaced—highlighting the manuscript’s phonetic considerations.

The organizational scheme of Codex Regius follows traditional methods of dividing biblical texts. This includes the kephalaia (chapters) marked in the margin and their titles (titloi) at the top of the pages. It further incorporates a comprehensive table of contents preceding each Gospel, alongside the division into Ammonian Sections with cross-references to the Eusebian Canons noted in the margins. This system facilitated navigability and cross-referencing across the Gospels. Moreover, the manuscript bears lectionary markings for liturgical use, outlining when passages were to be read throughout the ecclesiastical year.

Notably, Codex Regius lacks the Pericope Adulterae (John 7:53-8:11), a passage found in later manuscripts. It also presents two distinct conclusions to the Gospel of Mark, including a shorter ending that precedes the more widely recognized verses of Mark 16:9-20, offering a unique perspective on early Christian traditions regarding the Resurrection narrative. The shorter ending succinctly summarizes the women’s encounter at the tomb and the subsequent dissemination of the message of salvation by Jesus through them, from east to west—an affirmation of the timeless and boundless nature of the Gospel’s reach.

Textual Character

The Codex Regius, originating from the 8th century, is esteemed for its representation of the Alexandrian text-type, particularly in its later form. Text-types are essentially families of New Testament manuscripts that exhibit common characteristics in their readings, which can vary from one group to another. The major text-types identified are Alexandrian, Western, and Byzantine.

The Codex Regius is noted for generally aligning with Codex Vaticanus, also referred to as “B,” especially in the Gospels. This alignment is an indicator of its high value in reconstructing the original text of the New Testament. Despite the presence of scribal errors, its textual integrity is considered robust, showcasing a blend of readings that mainly echo the Alexandrian tradition, yet with instances where Byzantine influences are noticeable. This manuscript falls into Category II in Kurt Aland’s classification system, which denotes manuscripts of special quality that contain a significant amount of early text along with some later textual modifications.

One of the unique features of the Codex Regius is its inclusion of both endings of the Gospel of Mark, presenting a fascinating case study in the variations that exist within New Testament manuscript traditions. In the Gospel of Matthew, particularly from 1:1 to 17:26, there’s a notable presence of Byzantine readings, highlighting the manuscript’s textural diversity.

Several specific examples illustrate the textual character of the Codex Regius:

It omits Matthew 12:47, a verse included in the majority of manuscripts.
In Matthew 20:23, it shares a reading concerning baptism with a select group of other manuscripts, diverging from the majority.
The manuscript also omits certain phrases and verses found in other manuscripts, such as Luke 9:55–56’s mention of Jesus’ purpose not to destroy lives but to save them, highlighting variations in manuscript traditions.

Furthermore, the Codex Regius includes certain additions and variations in verses where other manuscripts differ:

It adds a greeting of peace in Matthew 10:12, a detail not universally preserved across all manuscripts.
In Matthew 27:49, it contains a narrative detail about Jesus being pierced with a spear, aligning with John 19:34 but omitted in many other manuscripts.

These examples underscore the complexity of the New Testament textual tradition and the critical role of manuscripts like the Codex Regius in understanding the depth and breadth of textual variations. Each manuscript contributes to a more nuanced view of the New Testament’s textual history, offering insights into how these sacred texts were transmitted, read, and interpreted in the early Christian communities.

The study of such manuscripts is not just an academic pursuit but a journey into the very heart of early Christian scripture and its transmission. The Codex Regius, with its blend of textual traditions, serves as a window into the past, revealing the care, reverence, and sometimes human error involved in the preservation of these foundational texts.

History of Codex Regius

The Codex Regius, designated as “L” in the world of New Testament textual criticism, has a distinguished history that reflects its importance in the study of biblical manuscripts. Its journey through scholarly examination and analysis over the centuries has significantly contributed to our understanding of the New Testament’s textual tradition.

John 12:13-14 (facsimile); the initial for epsilon has motif with a blessing hand

This manuscript was first cited by Robert Estienne, also known as Stephanus, in his notable work, the Editio Regia, where he referred to it using the Greek letter eta (η’). This early reference highlights the Codex Regius’ recognition among Renaissance scholars who laid the groundwork for modern biblical textual criticism.

Further examination of the Codex Regius was undertaken by Johann Jakob Wettstein, a renowned textual critic of the 18th century, who loosely collated its text. Wettstein’s work was foundational in the development of a more systematic approach to comparing New Testament manuscripts, and his attention to the Codex Regius underscores its value in these early efforts to understand the text of the New Testament more accurately.

The esteem in which this codex was held continued to grow, as evidenced by the assessment of Johann Jakob Griesbach, another pivotal figure in the field of textual criticism. Griesbach, known for his meticulous work and the development of a critical apparatus for evaluating textual variants, set a very high value on the Codex Regius. His appraisal indicates the manuscript’s significance in efforts to discern the original wording of the New Testament texts.

The Codex Regius was later edited by Constantin von Tischendorf in 1846, as part of his broader efforts to document and publish ancient biblical manuscripts. This edition, included in the collection “Monumenta sacra inedita,” though noted for containing some errors, further facilitated scholarly access to and analysis of the codex. Tischendorf’s contributions to the study of biblical manuscripts are monumental, and his work with the Codex Regius is part of this legacy.

Today, the Codex Regius resides in the National Library of France, identified by its catalog number Gr. 62, in Paris. Its placement in this prestigious institution ensures its preservation and continued availability for study by scholars and researchers. The journey of the Codex Regius, from its early recognition by scholars like Stephanus to its current home in Paris, reflects the enduring importance of this manuscript in the quest to understand the original text of the New Testament.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is the CEO and President of Christian Publishing House. He has authored more than 220 books and is the Chief Translator of the Updated American Standard Version (UASV).