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Explore the Codex Dublinensis (6th Century C.E.), a key New Testament manuscript, and its influence on biblical textual criticism. Learn about its unique characteristics, historical journey, and how it contributes to the study of early Christian texts. Join us in uncovering the legacy of this ancient treasure.
The Codex Dublinensis, a significant New Testament manuscript, offers a window into the early transmission of the Christian Scriptures. As a textual scholar with expertise in biblical Hebrew and Greek, I will delve into the details of this manuscript, exploring its characteristics, contents, and the role it plays in our understanding of the New Testament’s textual history.
Matthew 20:33-34
Description and Physical Characteristics
The Codex Dublinensis, also known as Codex Z, is a palimpsest manuscript containing portions of the Gospel of Matthew. It comprises 32 parchment leaves, each measuring 27 by 20 centimeters. The text is elegantly inscribed in one column per page, with 21 lines per column and an average of 27 letters per line.
* A palimpsest is a manuscript page, either from a scroll or a book, from which the text has been scraped or washed off in preparation for reuse in the form of another document.
The codex’s uncial letters are noteworthy for their large, broad, and precise formation. They are slightly larger than those found in the renowned Codices Alexandrinus and Vaticanus but are smaller than the letters in the Codex Petropolitanus Purpureus. The aesthetic appeal of the script in Codex Dublinensis is undeniable, reflecting the scribe’s skill and care.
Page of the codex
As a palimpsest, the original biblical text of the codex was overwritten by a patristic text in a minuscule hand, predominantly featuring the works of John Chrysostom. Despite this, the underlying text remains a valuable artifact for textual criticism.
The manuscript features the Ammonian Sections, a system of sectional division of the Gospels, but lacks the Eusebian Canons, which are cross-references between parallel passages in the Gospels. Interestingly, the codex does not include breathings or accents, which are diacritical marks used in later Greek to indicate pronunciation. Old Testament quotations within the text are marked by the symbol ‘>’, and the letter μ is rendered in a unique form, resembling an inverted Π.
Itacistic errors, common in manuscripts of this era, are present in the Codex Dublinensis. These include the confusion of αι with ε and ι with ει, indicating a phonetic approach to spelling that reflects the spoken Greek of the time.
Contents of the Codex
The Codex Dublinensis preserves fragments of the Gospel of Matthew, with several lacunae* due to its incomplete state. The surviving texts include passages from Matthew 1:17 to 26:71, encompassing significant portions of the narrative, including the nativity, various teachings and miracles of Jesus, and parts of the Passion narrative.
* A lacuna is a gap in a manuscript, inscription, text, painting, or musical work. A manuscript, text, or section suffering from gaps is said to be “lacunose” or “lacunulose.”
Textual Character and Classification
The Greek text of the Codex Dublinensis is classified as a representative of the Alexandrian text-type. This text-type is known for its brevity and austerity and is considered by many scholars to be the closest to the original autographs of the New Testament. The Alexandrian text-type is also found in other significant manuscripts such as the Codex Sinaiticus and Codex Vaticanus.
The Dublinensis shares many readings with these manuscripts, but it also contains unique variants that set it apart. For instance, in the Lord’s Prayer, as recorded in Matthew 6:13, the codex aligns with manuscripts א (Aleph), B, and D in omitting the doxology, which is a later addition found in some textual traditions. Similarly, Matthew 20:23 does not include the phrase concerning baptism, aligning with some of the oldest and most respected manuscripts.
Historical Context and Discovery
The Codex Dublinensis was discovered by John Barrett in 1787 at Trinity College, Dublin. Barrett’s initial publication of the text in 1801 contained errors, but subsequent work by Samuel Prideaux Tregelles in the mid-19th century corrected and expanded upon Barrett’s findings. Tregelles‘ chemical treatment of the codex allowed for a clearer reading of the overwritten text, adding approximately 200 letters to the previously known content.
The manuscript is currently housed in the Trinity College Library in Dublin and continues to be a subject of study for textual scholars.
Significance in Textual Criticism
The Codex Dublinensis is an important witness to the text of the New Testament, particularly the Gospel of Matthew. Its classification within the Alexandrian text-type contributes to our understanding of the textual history of the New Testament. The unique variants found in the codex are of particular interest, as they may reflect an early stage in the transmission of the text before the standardization that occurred in later centuries.
The absence of the Eusebian Canons and the presence of itacistic errors provide insight into the scribal practices and linguistic environment of the time. The codex’s peculiarities, such as the unusual rendering of the letter μ, offer a glimpse into the diversity of uncial scripts used by scribes in the early Christian era.
The palimpsest nature of the Codex Dublinensis also speaks to the historical context in which these manuscripts were valued and repurposed. The overwriting of the biblical text with patristic writings indicates the ongoing use and significance of these manuscripts within the Christian community.
Conclusion
The Codex Dublinensis, with its distinctive features and textual variants, stands as a testament to the complex and multifaceted process of transmitting the New Testament text. As a textual scholar, the study of such manuscripts is not merely an academic pursuit but a journey into the rich heritage of the early Christian faith. The codex serves as a reminder of the meticulous care with which these texts were copied, preserved, and studied, and it continues to inform our understanding of the New Testament’s textual tradition today.
About the Author
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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