C (Codex Ephraemi Rescriptus)

The Codex Ephraemi Rescriptus, also known as C or 04 in the Gregory-Aland numbering, is a significant manuscript from the 5th century, housed in the National Library of France in Paris. It belongs to a prestigious group alongside the Codex Vaticanus, Codex Alexandrinus, and Codex Sinaiticus, making up the four major uncial manuscripts of the Greek Bible.

In the past, writing materials like parchment were rare and valuable, leading to the practice of recycling older texts. This was done by erasing the original writing to make room for new texts, creating what’s known as a palimpsest, from the Greek word meaning “scraped again.” The Codex Ephraemi Rescriptus is a remarkable example of such a palimpsest. Originally containing texts of the Christian Greek Scriptures, it was overwritten in the 12th century with Greek translations of 38 sermons by the Syrian scholar Ephraem. The biblical texts underneath were first noticed at the end of the 17th century, but their recovery proved challenging due to the faintness of the ink, the condition of the parchment, and the overlapping texts.

Konstantin von Tischendorf, a skilled German linguist in the 1840s, was able to decipher the manuscript thanks to his expertise in Greek uncial script and keen eyesight. By holding the parchment up to the light, he successfully uncovered the original biblical texts, a feat that had eluded others. His work, published in 1843 and 1845, significantly advanced the field of Greek paleography.

The Codex Ephraemi is notable for its size, about 12 by 9 inches, and its layout of a single column of writing per page. It contains 209 surviving leaves, with 145 covering parts of the New Testament—excluding 2 Thessalonians and 2 John—and the rest containing portions of the Old Testament in Greek.

The manuscript’s origins are uncertain, though Tischendorf speculated it might have come from Egypt. Today, it is celebrated as one of the four key uncial manuscripts of the Greek Bible, offering crucial insights into the text of the Scriptures from the 4th and 5th centuries C.E. Its preservation in the National Library at Paris stands as a testament to the enduring importance of these ancient texts in biblical scholarship.

Content

Originally, this manuscript encompassed the entire Bible. However, today, it only retains sections of six books from the Old Testament and fragments of every book in the New Testament, with the exceptions of 2 Thessalonians and 2 John. Crafted in the fifth century C.E., this single-column script was later erased in the twelfth century. In its place, a two-column text was inscribed, featuring a Greek translation of sermons or discussions by Ephraem, a renowned church leader from Syria in the fourth century.

Notable Readings

The Codex Ephraemi Rescriptus, also known as Manuscript C in the world of New Testament textual criticism, contains several unique readings that diverge from or align with various Greek manuscripts or ancient translations of the New Testament. This manuscript offers a fascinating glimpse into the textual variations that exist within early Christian scriptures, underscoring the complexity and depth of biblical scholarship.

Interpolations and Variations:

• Matthew 8:13 shows a reading that mirrors Luke 7:10, noting the centurion’s servant was found healthy upon his return, a detail agreed upon by several early manuscripts and translations, yet omitted by the majority.
• Matthew 27:49 introduces a phrase found in John 19:34 about Jesus being pierced with a spear, leading to blood and water flowing out. This insertion is supported by some manuscripts but left out by many others.
• Acts 14:19 presents a debated statement regarding the convincing of crowds to turn away, which is included in some early texts but omitted in the majority.

Corrections Within the Text:

• Matthew 11:2 offers variations in the preposition used, showcasing a minor yet telling example of the textual nuances scholars examine.
• Acts 20:28 highlights differences in attributions made to the Lord or to God, with some versions adding both titles, reflecting theological emphases.
• 1 Corinthians 12:9 and 1 Timothy 3:16 illustrate adjustments over time, debating the presence or absence of phrases that could impact theological interpretation.
• James 1:22 debates whether the text refers to the “word” or “law,” a variation with significant interpretive implications.

Additional Textual Variants:

• Variations in names, places, and actions are noted throughout the manuscript, from the sons of Zebedee in Mark 10:35 to the specifics of Paul’s companions in Romans 16:15.
• The inclusion or omission of benedictions, as seen in Romans 16:24, and the precise wording used in descriptions of spiritual practices in 1 Corinthians 7:5, are key areas of scholarly focus.
• Lastly, the numbering of the beast in Revelation 13:18 stands out as one of the most famous textual variants, with Codex Ephraemi Rescriptus and a few others offering the number 616 instead of the traditional 666, a difference that has intrigued scholars and theologians alike.

Each of these variations and corrections found in Codex Ephraemi Rescriptus contributes to the ongoing discussion about the earliest forms of the New Testament text. They represent the dynamic and evolving nature of biblical manuscripts, highlighting the meticulous work of scribes and the critical role of textual criticism in understanding the development of Christian scriptures.

Date

Early fifth century C.E.

Physical Features

The Codex Ephraemi Rescriptus is an ancient manuscript, essentially an early form of a book, written on parchment. Its dimensions are approximately 12¼ by 9 inches, with a total of 209 surviving pages. Out of these, 145 pages contain parts of the New Testament, and 64 pages are dedicated to the Old Testament. The text features medium-sized uncial letters, written in a single column format with 40 to 46 lines per page. This manuscript follows the Scriptio continua style, where words are written without spaces, and punctuation is minimal, usually just a single point similar to the practice in the Codex Alexandrinus and Codex Vaticanus. The manuscript is also characterized by larger initial letters for new sections, similar to other ancient codices.

Special attention is given to iota and upsilon, marked with a straight line above them, indicating diaeresis. Additions such as breathings and accents, which provide pronunciation guidance, were made by someone after the original writing. Sacred names and terms within the manuscript, known as nomina sacra, are often shortened into three-letter forms, deviating from the more common two-letter abbreviations.

Before the Gospels of Luke and John, there is a preserved list of chapters, suggesting that similar lists likely existed for Matthew and Mark. The manuscript doesn’t seem to consistently use chapter titles at the top of pages; any titles that might have been there in red ink have either faded away or were lost if the pages were trimmed too much at the top. Marginal notes related to the Eusebian Canons, an ancient system for organizing Gospel comparisons, were probably also in red ink but have since faded, leaving no trace.

Certain biblical passages like the Pericope Adulterae (John 7:53–8:11) seem to have been absent from this codex. The specific leaves that would cover John 7:3–8:34 are missing, and calculations based on the manuscript’s layout suggest there wouldn’t have been enough space to include this passage. The text of Mark 16:9–20, however, is present in the manuscript.

For Luke 22:43–44, detailing Christ’s agony at Gethsemane, it’s unclear if it was originally included since the specific leaves are missing. Likewise, Mark 15:28 is excluded from the codex.

In summary, the Codex Ephraemi Rescriptus offers a glimpse into the textual practices and religious devotion of early Christianity, encapsulated within the physical and stylistic choices of its creation. Its preservation in the National Library of France allows scholars and the public alike to connect with one of the foundational texts of the Christian faith.

Textual Character

The New Testament within the Codex Ephraemi Rescriptus is predominantly linked to the Alexandrian text-type, a classification that indicates a certain family of manuscripts based on shared textual characteristics. However, this connection varies across different books of the New Testament. Text-types are essentially categories of manuscripts that possess similar or related readings, distinguishing them from other groups. These categories, which include the Alexandrian, Western, and Byzantine text-types, are crucial for scholars attempting to trace back to the most original form of the New Testament text.

In the Codex Ephraemi Rescriptus, the Gospel of Matthew shows a leaning towards the Byzantine text-type, while Mark displays a less pronounced Alexandrian affiliation. John is more solidly Alexandrian, and the textual character of Luke remains somewhat ambiguous. Esteemed textual critics Brooke Foss Westcott and Fenton J.A. Hort have described the manuscript as having a mixed text, indicating it doesn’t fit neatly into a single category. Hermann von Soden considered it an Alexandrian witness.

Kurt Aland’s analysis highlights the codex’s agreement with the Byzantine text-type in several instances across the New Testament, alongside a significant number of agreements with the Nestle-Aland text, a modern scholarly reconstruction of the New Testament’s original Greek text. The codex also presents numerous unique or distinctive readings. Aland placed the manuscript in Category II of his classification system, noting it contains a considerable amount of early text but also exhibits influences from later textual traditions, particularly the Byzantine.

In the Book of Revelation, the codex aligns with the textual form found in Codex Vaticanus and Papyrus 115, further illustrating its complex textual character.

This manuscript is referenced in all critical editions of the Greek New Testament due to its importance, with its various correctors’ readings also being included. These correctors, identified across different centuries, have contributed to the manuscript’s evolving textual character, adding accents and breathing marks among other modifications.

Bruce Metzger remarked that the text of Codex Ephraemi Rescriptus appears to be a blend of all major text types, often aligning with the Koine text of the Byzantine type, which is generally considered less reliable by scholars. The manuscript’s diverse affiliations and the work of its correctors underscore its mixed textual character, making it a fascinating subject for those studying the evolution and transmission of the New Testament text.

History of Codex Ephraemi Rescriptus

The Codex Ephraemi Rescriptus, a significant artifact in the study of the New Testament, holds a mysterious and varied history, reflecting the complexity and the journey of ancient manuscripts through time. Its origins remain uncertain, with Egypt proposed as a likely source. The manuscript is thought to have been the product of not one but potentially three scribes, indicating a collaborative effort in its creation. Over its lifetime, it underwent several corrections by individuals referred to as C1, C2, and C3, each contributing to its evolution in unique ways. The most substantial changes came in the 12th century when the original biblical texts were erased for the parchment to be reused, a common practice that speaks to the value and scarcity of writing materials in the past.

The manuscript’s journey from Constantinople to Florence after the city’s fall in 1453, into the hands of Italian and French nobility, and finally to the Bibliothèque nationale de France, outlines a rich history of movement, ownership, and cultural exchange. This journey underscores the manuscript’s value not just as a religious text but as a cherished historical object.

Efforts to decipher the codex’s faded writings began in the 17th century but faced challenges due to the palimpsest’s condition. The application of potassium ferricyanide in the 19th century, while revealing the text, unfortunately caused further damage. Despite these difficulties, scholars like Johann Jakob Wettstein and Constantin von Tischendorf made significant strides in reading and publishing the text, with Tischendorf’s work especially bringing the codex to wider scholarly attention despite the physical challenges involved.

The Codex Ephraemi Rescriptus’s history reflects not only the evolution of biblical scholarship but also the broader narrative of how ancient documents have been preserved, studied, and revered over centuries. Its journey from a complete biblical manuscript to a palimpsest and into the hands of modern scholars mirrors the complex relationship between historical artifacts and the cultures that value, study, and strive to preserve them. Now residing in Paris, it continues to be a source of fascination and study for those dedicated to understanding the earliest forms of the New Testament text.

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