Please Support the Bible Translation Work of the Updated American Standard Version (UASV)

$5.00

The Reading Culture of Early Christianity

Discover the Codex Claromontanus, a significant 6th-century New Testament manuscript. Learn about its historical context, contributions to textual criticism, and its role in the study of ancient biblical texts.

Codex Claromontanus, known in scholarly circles by its symbols Dp, D2, or 06, and δ 1026, stands as a Greek-Latin diglot uncial manuscript of the New Testament. Crafted with precision in an uncial hand on vellum, it features Greek and Latin texts on facing pages, mirroring the format of the renowned Codex Bezae Cantabrigiensis. This manuscript’s Latin text is identified traditionally as ‘d’ and as ’75’ in the Beuron system, marking its significance in biblical manuscript studies.

Description of Codex Claromontanus

The Codex Claromontanus is an invaluable manuscript containing the Pauline epistles, meticulously preserved on 533 parchment leaves, each measuring 24.5 by 19.5 centimeters. The manuscript’s format is notably singular, featuring a single column of text per page, with each column comprising 21 lines. This codex stands out not only for its content but also for the evidence it provides of extensive scholarly engagement, as indicated by the interventions of at least nine different correctors throughout its history. Particularly notable is the work of the fourth corrector, who, in the 9th century, enriched the manuscript with accents and breathings, adding a layer of textual nuance and aiding in its pronunciation and interpretation.

Dating of the Codex Claromontanus, achieved through palaeographic analysis, places its creation in the 5th or 6th century. This temporal attribution highlights its significance as a witness to the early textual transmission of the Pauline epistles and to the broader scriptural canon of the time.

Beyond the Pauline corpus, the Codex Claromontanus is distinguished by the inclusion of the Catalogus Claromontanus—a stichometric catalogue of the Old and New Testament canon. This catalogue, whose date remains uncertain, is a crucial artifact for understanding the development of the biblical canon. It interestingly omits certain Pauline letters (Philippians, 1 and 2 Thessalonians, and Hebrews) while including texts that modern canons do not recognize as scriptural (e.g., the Epistle of Barnabas, The Shepherd of Hermas, Acts of Paul, and Revelation of Peter). Furthermore, the catalogue uniquely categorizes the two epistles of Peter as if they were directed from Paul to Peter (“ad Petrum”), and positions the Epistle to the Hebrews subsequent to these entries, offering a unique perspective on the perceived textual relationships and canonical status of these writings in the early Christian community.

Additionally, the manuscript contains two palimpsest leaves, numbered 162 and 163, which bear the texts of the Phaethon by Euripides beneath the Christian writings. These leaves, now detached and housed in the Bibliothèque nationale de France under the designation Cod. Gr. 107 B, offer a fascinating glimpse into the practice of repurposing parchment, showcasing the intersection of Christian and classical cultures.

The Codex Claromontanus, therefore, is not merely a vessel for the Pauline epistles but a complex artifact that provides insight into the textual practices, canonical debates, and cultural exchanges of early Christianity. Its contents and the layers of correction and addition it has received over the centuries reflect the dynamic and evolving understanding of Christian scripture and its interpretation.

The Text of Codex Claromontanus

The Latin text of Romans 7.4-7 from Codex Claromontanus

The Codex Claromontanus stands as a pivotal source in the study of New Testament textual criticism, particularly for its representation of the Western text-type. This codex is celebrated for its early textual form, marked by a notable frequency of interpolations and, to a lesser extent, interpretive revisions that have been integrated as corrections over time. These features render the Codex Claromontanus a critical asset in the eclectic method of modern New Testament textual criticism. This method relies on a careful selection of readings from among the myriad variants provided by ancient manuscripts and versions, with the aim of reconstructing the most original text of the New Testament writings.

In this scholarly endeavor, the Codex Claromontanus often serves as a critical reference point or “outside mediator” in the collation of other key codices that contain the Pauline epistles, namely Codex Alexandrinus (A), Codex Vaticanus (B), Codex Sinaiticus (א), and Codex Ephraemi Rescriptus (C). This role is akin to that of Codex Bezae Cantabrigiensis for the texts of the Gospels and Acts, offering an invaluable comparative perspective that aids in establishing the historical trajectory of these sacred texts.

The manuscript employs a colometric writing style, and notably, it presents the epistles to the Colossians and Philippians in a reversed order when compared to other manuscript traditions. Kurt Aland has categorized the text of Codex Claromontanus within Category II, reflecting its significant agreement with the original text, albeit with some minor variations attributable to its Western text-type characteristics.

A few specific examples illustrate the codex’s textual nuances and the subsequent corrections made by its scribes:

In Romans 1:8, the original text contains the variant περι, aligning with other important manuscripts. A corrector later amended this to υπερ, demonstrating the dynamic nature of textual transmission and interpretation.
Romans 8:1 presents a reading that aligns with several early manuscripts, with subsequent corrections reflecting diverse textual traditions and interpretations concerning the walk in the flesh versus the Spirit.
Romans 12:11 offers καιρω instead of κυριω, with a correction aligning it with other sources that support κυριω, highlighting the manuscript’s contribution to understanding variant readings within the Pauline epistles.
The manuscript’s reading of δωροφορια for διακονια in Romans 15:31, supported by other key manuscripts, underscores its value in tracing the textual history of Paul’s letters.
In 1 Corinthians 7:5, Codex Claromontanus supports the simpler reading of τη προσευχη (prayer), as do several other early witnesses, against a more expanded reading found in other manuscripts.
The placement of 1 Corinthians 14:34-35 after 14:40, in line with the Western text-type tradition, reflects the codex’s alignment with a distinct textual family, contributing to debates on the ordering of Pauline texts.
Lastly, its unique reading in 1 Timothy 3:1 of ανθρωπινος (human) over the more commonly found πιστος (faithful) offers insight into early Christian understandings of leadership qualities.

Through these examples, the Codex Claromontanus illuminates the intricate process of textual transmission and the ongoing scholarly quest to recover the most authentic text of the New Testament. Its contributions to the field of textual criticism are invaluable, offering a window into the early Christian textual tradition and its development over time.

The History of Codex Claromontanus

The Codex Claromontanus, a treasure of biblical manuscript tradition, is meticulously preserved at the Bibliothèque nationale de France (Gr. 107) in Paris. This codex, named after the town of Clermont-en-Beauvaisis, Oise, in the scenic Picardy region north of Paris, owes its designation to the Calvinist scholar Theodore Beza. Beza, a figure of considerable importance in the study of biblical texts, was instrumental in bringing the Codex Claromontanus to scholarly attention after acquiring it in Clermont. His pioneering work included the examination of the codex and the incorporation of its textual readings into his editions of the New Testament, marking a significant milestone in the history of biblical scholarship.

The Codex Claromontanus has since played a pivotal role in the development of New Testament textual criticism. Esteemed scholars such as Johann Jakob Griesbach and Constantin von Tischendorf have conducted thorough examinations of its Greek text, contributing to its editorial history and enhancing our understanding of the New Testament’s textual landscape. Additionally, Paul Sabatier’s work on the Latin text of the codex has furthered the scholarly endeavor to comprehend the textual variations and transmission history of early Christian writings.

A notable aspect of the codex’s history involves the palimpsest leaves numbered 162 and 163. Johann Gottfried Jakob Hermann, in 1821, published the underlying text of these leaves, revealing fragments of Euripides’ “Phaethon.” This discovery not only highlights the codex’s value for biblical scholarship but also underscores the broader cultural and historical contexts in which these ancient texts were preserved, repurposed, and transmitted through the centuries.

The Codex Claromontanus stands as a testament to the intricate and multifaceted processes of textual transmission, correction, and interpretation that have shaped the New Testament’s history. Its journey from the hands of Theodore Beza through the critical examinations by leading scholars of textual criticism reflects the enduring quest to access and understand the foundational texts of Christian faith with greater clarity and fidelity. The codex’s legacy continues to influence contemporary scholarship, offering insights into the early Christian textual tradition and its impact on the development of biblical studies.

The Correctors of Codex Claromontanus

The Codex Claromontanus, a significant manuscript in the study of the New Testament, is distinguished not only by its textual content but also by the work of its correctors. These individuals played a crucial role in the manuscript’s history, contributing to its textual integrity and the broader understanding of textual variation within the New Testament tradition.

At least nine different correctors have been identified as having worked on the Codex Claromontanus over the centuries. Their contributions vary, ranging from the addition of accents and breathings to more substantial textual corrections and alterations. The work of these correctors provides valuable insights into the practices of textual transmission and correction in the early Christian era and the subsequent centuries.

The fourth corrector, active in the 9th century, is especially notable for adding accents and breathings to the text. This corrector’s work reflects a scholarly concern with the pronunciation and interpretation of the Greek text, indicating an ongoing engagement with the text’s readability and comprehensibility. The addition of these diacritical marks demonstrates an effort to standardize and clarify the text, a task of particular importance in a period when Greek was evolving and regional variations in pronunciation could lead to misunderstandings of the scripture.

The activities of these correctors underscore the dynamic nature of manuscript transmission. Rather than viewing the text as fixed or immutable, early Christians and later scholars approached these manuscripts as living documents, subject to revision and improvement in the pursuit of textual accuracy and clarity. Each corrector’s contributions represent a layer of interaction with the sacred text, reflecting both the individual’s understanding of the scripture and the broader textual traditions of their time.

The presence of multiple correctors also highlights the complexities of textual criticism, as scholars must discern not only the original wording of the New Testament writings but also understand the nature and intent of subsequent corrections. This process involves a careful examination of the manuscript’s palaeography, the correctors’ stylistic tendencies, and the historical context of their work. By analyzing the corrections, textual critics can gain insights into the transmission history of the New Testament, the development of the text over time, and the diverse textual traditions that have shaped the Christian biblical canon.

In summary, the correctors of the Codex Claromontanus play a pivotal role in the manuscript’s history and its significance for New Testament textual criticism. Their work reflects the ongoing engagement with the text, a commitment to its preservation and accuracy, and the dynamic process of textual transmission that has characterized the history of the New Testament.

Gallery of Manuscript Images

The Greek text of Colossians 4:17-18 (end)

Catalogus Claromontanus part 3 (page 468 verso)

Catalogus Claromontanus part 2 (page 468 recto)

Catalogus Claromontanus part 1 (page 467 verso)

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).