Codex Zacynthius, designated by the siglum Ξ or 040 in the Gregory-Aland numbering and A1 in von Soden’s classification, is a Greek New Testament codex dated paleographically to the 6th century. Initially believed to have been written in the 8th century, this manuscript is a palimpsest. The original (lower) text was washed off its vellum pages and overwritten in the 12th or 13th century. The upper text of the palimpsest consists of weekday Gospel lessons (ℓ299), while the lower text contains significant portions of the Gospel of Luke. The lower text, deciphered by the biblical scholar and palaeographer Tregelles in 1861, is of primary interest to scholars due to its age and textual content. The manuscript originated from Zakynthos, a Greek island, and has survived in a fragmentary condition. It was brought to England in 1821 and transferred to Cambridge University in 1985. After a successful fundraising appeal in 2014, Cambridge University purchased the codex. Codex Zacynthius is frequently cited in critical editions of the Greek New Testament, underscoring its scholarly importance.

Description of Codex Zacynthius

The lower text of Codex Zacynthius contains fragments of Luke 1:1-11:33. The codex comprises 86 thick, coarse parchment leaves and three partial leaves, measuring 36 x 29 cm. The text is written in a single column with well-formed uncial script, characterized by large, round, and narrow letters without spiritus asper, spiritus lenis, or accents, and was penned by two scribes. Abbreviations are rarely used, and the handwriting closely resembles that of the Rossano Gospels. Some itacism errors are present, and the manuscript employs grammatical forms typical of ancient texts (e.g., ειπαν, ηλθαν, ευραν), which are not seen in later medieval manuscripts.

Codex Zacynthius employs a unique system of chapter divisions, shared with Codex Vaticanus (B) and Minuscule 579, rather than the more common system that divides chapters by titles. The capital letters at the beginnings of sections stand out in the margins, similar to Codices Alexandrinus and Ephraemi. Notably, the text is surrounded by a marginal commentary, making it the only codex to feature both text and commentary in uncial script. This commentary is a catena of quotations from nine Church Fathers: Origen, Eusebius, Titus of Bostra, Basil, Isidore of Pelusium, Cyril of Alexandria, Sever from Antioch, Victor from Antioch, and Chrysostom. The commentary surrounds the single-column text of Luke on three sides, with the patristic text written in smaller uncial letters. Most quotations are from Cyril of Alexandria (93 scholia), followed by Titus of Bostra (45 scholia). The commentary was written in a different type of uncial script than the biblical text.

Contents

The book contains the following chapters and verses of the Gospel of Luke: 1:1-9,19-23,27-28,30-32,36-60,77; 2:19,21-22,33-3; 3:5-8,11-20; 4:1-2,6-20,32-43; 5:17-36; 6:21; 7:6,11-37,39-47; 8:4-21,25-35,43-50; 9:1-28,32-33,35; 9:41; 10:18,21-40; 11:1-4,24-33.

Notable Readings in Codex Zacynthius

The text of Codex Zacynthius (Ξ or 040) contains several significant textual variants in the Gospel of Luke that are of interest to scholars. These readings provide insights into the textual tradition and the manuscript’s alignment with other notable codices.

Luke 9:55b–56a

The passage reads: καὶ εἶπεν, Οὑκ οἴδατε οἵου πνεύματος ἑστε ὐμεῖς; ὀ γὰρ υἰὸς τοῦ ἁνθρώπου οὑκ ἦλθεν ψυχὰς ἁνθρώπων ἁπολέσαι ἁλλὰ σῶσαι (“and He said, ‘You do not know what manner of spirit you are of; for the Son of man came not to destroy men’s lives but to save them'”). This extended reading is omitted in Codex Zacynthius (Ξ), as well as in other key manuscripts such as Codex Sinaiticus (א‎), Codex Vaticanus (B), Codex Ephraemi (C), Codex Regius (L), Codex Thessalonicensis (Θ), and several others (33, 700, 892, 1241, sy, bo). However, it is included in the majority of Byzantine manuscripts.

Luke 4:17

The text contains a variant in the description of Jesus opening the book in the synagogue. Codex Zacynthius reads καὶ ἀνοίξας τὸ βιβλίον (“and opened the book”), which aligns with Codex Alexandrinus (A), Codex Vaticanus (B), Codex Regius (L), Codex Washingtonianus (W), and several others (33, 892, 1195, 1241, ℓ 547, sy, h, pal, sa, bo). This contrasts with the reading καὶ ἀναπτύξας τὸ βιβλίον (“and unrolled the book”) found in Codex Sinaiticus (א‎), Codex Bezae (Dc), Codex Cyprius (K), Codex Sangallensis (Δ), Codex Petropolitanus Purpureus (Θ), and many other manuscripts (Π, Ψ, ƒ1, ƒ13, 28, 565, 700, 1009, 1010).

Luke 9:10

Another notable variant is found in Luke 9:10, where Codex Zacynthius reads εις πολιν καλουμενην Βηθσαιδα (“to a city called Bethsaida”), which is supported by Papyrus 75 (𝔓75), Codex Vaticanus (B), Codex Regius (L), and several others (33, 2542, sa, bo). This contrasts with the reading εις τοπον ερημον πολεως καλουμενην Βηδσαιδα (“into a deserted place belonging to the city called Bethsaida”), which is found in the majority of manuscripts, although a marginal note in Codex Zacynthius (Ξmg) suggests awareness of the alternative reading.

These textual variants highlight the importance of Codex Zacynthius in the study of the New Testament text, particularly for understanding the Alexandrian text-type and its differences from other textual traditions.

Palimpsest Nature of Codex Zacynthius

Codex Zacynthius (Ξ or 040) is a palimpsest, meaning it has two levels of writing throughout its parchment leaves. The original text, which contains fragments of the Gospel of Luke, was scraped off and overwritten with a new text. This process involved folding the parchment leaves in half, creating a complex manuscript with multiple layers of historical significance. The upper text, written in a minuscule hand, contains lectionary 299 (ℓ 299) from the 12th or 13th century. This lectionary text, although incomplete, spans 176 leaves (measuring 28.7 cm by 18.2 cm) with one column per page and 33-36 lines per column. Among these leaves, three folios consist only of the lower halves, and one folio (folio LXVIII) was supplemented with paper. The manuscript includes weekday Gospel lessons (Evangelistarium) but is lacunose. Tregelles did not collate the lectionary text due to its secondary value. Scrivener designated it by siglum 200, while Gregory designated it as 299.

The text of the lectionary is cited in some critical editions of the Greek New Testament, specifically UBS3, in passages from Matthew (10:4; 11:17; 12:47; 13:13; 14:22; 18:10; 22:30; 26:27; 28:9) and Mark (1:27; 2:10, 26; 4:16, 20; 6:2, 3, 33). However, it is not cited in the UBS4 or UBS5 editions. The palimpsest nature of Codex Zacynthius adds layers of complexity and historical depth, making it a valuable resource for scholars studying the transmission and evolution of the New Testament text.

Dating of Codex Zacynthius

The dating of Codex Zacynthius (Ξ or 040) has been subject to extensive scholarly debate. Initially, Tregelles dated the manuscript to the 8th century, acknowledging that while the handwriting is typical of the 6th century, the letters Ε, Θ, Ο, and Σ are round, high, and narrow, characteristics he believed could not have been produced before the 8th century. This view was supported by C. R. Gregory. Nicholas Pocock argued that the manuscript could not have been written before the 6th century nor after the 8th century.

In 1937, William Hatch, based on palaeographical data, suggested that the codex should be dated to the 6th century. He noted that the manuscript does not use breathings and accents, and the commentary text is written in uncial script. Aland also supported Hatch’s view, and this 6th-century dating is accepted by the majority of scholars.

Contrarily, in 2004, David C. Parker argued for a later date, suggesting the manuscript was written after the 6th century. He pointed out that the handwriting includes a small number of square letters and that some letters (Μ, Δ, Ε) were compressed, the bar over the letter Τ was short, and the letter Υ was written in several ways. Parker proposed that these characteristics are more typical of the 7th century. However, the Institute for New Testament Textual Research (INTF) currently dates the manuscript to the 6th century, reflecting the majority scholarly consensus.

Discovery and Further Research of Codex Zacynthius

The early history of Codex Zacynthius (Ξ or 040) remains unknown until 1821, when it was brought to England by General Colin Macaulay from the Greek island of Zakynthos in the Ionian Sea. The manuscript was a gift from Prince Antonios Dimitriou Komoutos, a former President of the Septinsular Republic, who inscribed the codex to Macaulay as a token of his esteem. Upon returning to England, Macaulay presented the codex to the British and Foreign Bible Society, which placed it in its library (Mss 24) in London.

Scholz examined the manuscript in 1845, followed by Paul de Lagarde in 1853, but neither deciphered it. The subtext of the palimpsest was partially deciphered, transcribed, and edited by Rev. Tregelles in 1861. Tregelles used types originally cast for printing the Codex Alexandrinus, which only approximately represented the shape of the codex’s letters. The handwritten letters were smaller than the printed ones, and Tregelles included one page of typographical facsimile in his edition. However, he did not decipher the small patristic writing, doubting it could be read without chemical restoration.

Nicholas Pocock found errors in Tregelles’ edition, but William Hatch deemed it satisfactory. In 1957, J. Harold Greenlee corrected Tregelles’ errors and edited a list of corrections, which was reviewed by Hatch. Greenlee published a commentary in 1959, suggesting the codex might benefit from another examination with modern technology. Tischendorf cited Codex Zacynthius in his Editio Octava Critica Maior in 564 places, and it is frequently cited in critical editions of the Greek New Testament, including UBS3, NA26, and NA27.

In 1985, the manuscript was loaned to the Cambridge University Library (BFBS Ms 213). In December 2013, the Bible Society announced plans to sell some manuscripts, including Codex Zacynthius, to fund a Visitors Centre in Wales. Cambridge University was given the right of first refusal and had until February 2014 to raise the necessary funds. A public appeal successfully raised £1.1 million, and the codex was subsequently purchased by the Cambridge University Library. A full spectrographic analysis was conducted, and a definitive transcription of the palimpsest was published by Professor Hugh Houghton and Professor John Parker of the University of Birmingham.

Bibliography

• Aland, Kurt, and Barbara Aland. 1995. The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism. Translated by Erroll F. Rhodes. Grand Rapids: William B. Eerdmans Publishing Company.
• Aland, Kurt, Matthew Black, Carlo Maria Martini, Bruce M. Metzger, and Allen Wikgren, eds. 1981. Nestle-Aland Novum Testamentum Graece. 26th ed. Stuttgart: Deutsche Bibelstiftung.
• Aland, Kurt, Matthew Black, Carlo Maria Martini, Bruce Manning Metzger, and Allen Wikgren, eds. 1983. The Greek New Testament. 3rd ed. Stuttgart: United Bible Societies.
• Aland, Kurt, Barbara Aland, Carlo Maria Martini, Bruce Manning Metzger, and Johannes Karavidopoulos, eds. 2001. The Greek New Testament. 4th ed. Stuttgart: United Bible Societies.
• Alford, Henry. 1863. The Greek New Testament. Vol. 1. London: Longmans, Green & Co.
• Cambridge University Library. “Cambridge University Library Bids to Purchase Early Gospel Manuscript.” Archived November 7, 2017. Wayback Machine. Accessed [date of access].
• DiTommaso, Lorenzo, and Lucian Turcescu, eds. 2008. The Reception and Interpretation of the Bible in Late Antiquity: Proceedings of the Montréal Colloquium in Honour of Charles Kannengiesser. Leiden: Brill.
• Gregory, Caspar René. 1900. Textkritik des Neuen Testaments. Vol. 1. Leipzig: J.C. Hinrichs.
• Gregory, Caspar René. 1907. Canon and Text of the New Testament. Edinburgh: T & T Clark.
• Gregory, Caspar René. 1908. Die griechischen Handschriften des Neuen Testament. Leipzig: J. C. Hinrichs.
• Greenlee, J. Harold. 1957. “A Corrected Collation of Codex Zacynthius (Cod. Ξ).” Journal of Biblical Literature 76 (3): 237–241. doi:10.2307/3261574.
• Greenlee, J. Harold. 1959. “The Catena of Codex Zacynthius.” Biblica 40: 992–1001.
• Hatch, William. 1937. “A Redating of Two Important Uncial Manuscripts of the Gospels – Codex Zacynthius and Codex Cyprius.” In Quantulacumque: Studies Presented to Kirsopp Lake, 333–338.
• Institute for New Testament Textual Research. “Codex Ξ/040 (GA).” Liste Handschriften. Münster. Accessed [date of access].
• Metzger, Bruce M. 2001. A Textual Commentary on the Greek New Testament. Stuttgart: Deutsche Bibelgesellschaft.
• Metzger, Bruce Manning, and Bart D. Ehrman. 2005. The Text of the New Testament: Its Transmission, Corruption and Restoration. 4th ed. Oxford: Oxford University Press.
• Parker, David C. 2009. Manuscripts, Texts, Theology: Collected Papers 1977-2007. Berlin: Walter de Gruyter. Archived from the original on December 19, 2010.
• Parker, David C., and J. Neville Birdsall. 2004. “The Date of Codex Zacynthius (Ξ): A New Proposal.” Journal of Theological Studies 55 (1): 117–131.
• Pocock, Nicholas. 1881. The Codex Zacynthius. London: The Academy.
• Pocock, Nicholas. 1881. “The Codex Zacynthius.” The Academy (London) February 19: 136c–137c.
• Reuss, J. 1976. “Bemerkungen zu den Lukas-Homilien des Titus von Bostra.” Biblica 57: 538–541.
• Smith, C.F. 2019. A Life of General Colin Macaulay. Unknown Publisher.
• Scrivener, Frederick Henry Ambrose. 1861. A Plain Introduction to the Criticism of the New Testament. 1st ed. London: George Bell & Sons.
• Tregelles, Samuel P. 1861. Codex Zacynthius: Greek Palimpsest Fragments of the Gospel of Saint Luke. London: Samuel Bagster and Sons.
• Waltz, R. “Codex Zacynthius Ξ (040)” in Encyclopedia of Textual Criticism. Accessed [date of access].
• Wisse, Frederik. 1982. The Profile Method for the Classification and Evaluation of Manuscript Evidence, as Applied to the Continuous Greek Text of the Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company.

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