Codex Bezae

The Codex Bezae Cantabrigensis, designated by siglum D^ea or 05 (in the Gregory-Aland numbering), δ 5 (von Soden), is a codex of the New Testament dating from the 5th century written in an uncial hand on vellum. It contains, in both Greek and Latin, most of the four Gospels and Acts, with a small fragment of 3 John. Written one column per page, the codex contains 406 extant parchment leaves (from perhaps an original 534) measuring 26 x 21.5 cm, with the Greek text on the left face and the Latin text on the right.[1] A digital facsimile of the codex[2] is available from Cambridge University Library, which holds the manuscript.

Uncial 05

New Testament manuscript papyri uncials minuscules lectionaries
A sample of the Greek text from the Codex Bezae
Name	Bezae
Sign	D^ea
Text	Gospels and Acts of Apostles
Date	c. 400
Script	Greek-Latin diglot
Now at	University of Cambridge
Size	26 × 21.5 cm (10.2 × 8.5 in)
Type	Western text-type
Category	IV

Description

The first three lines of each book are in red letters, and black and red ink alternate the title of books. As many as eleven people (G, A, C, B, D, E, H, F, J¹, L, K) have corrected the manuscript between the sixth and twelfth centuries.[3] The text is written colometrically and is full of hiatus. The Greek text of the codex has some copying errors, e.g., errors of metathesis: in John 1:3, ΕΓΕΝΕΤΟ was changed into ΕΝΕΓΕΤΟ; in Acts 1:9, ΥΠΕΛΑΒΕΝ into ΥΠΕΒΑΛΕΝ.

Some from the nomina sacra are written in an abbreviated form: ΙΗΣ (Ιησους), ΧΡΣ (Χριστος), ΠΑΡ (πατηρ), ΣΤΗ (σταυρωθη), but not for μητερ, υιος, σωτηρ, ανθρωπος, ουρανος, δαυιδ, Ισραηλ, Ιηρουσαλημ, which are written fully.[4]

History

The place of origin of the codex is still disputed; both Gaul (current France) and southern Italy have been suggested.[5][6]

The manuscript is believed to have been repaired at Lyon in the ninth century, as revealed by a distinctive ink used for supplementary pages. It was closely guarded for many centuries in the monastic library of St Irenaeus at Lyon. The manuscript was consulted, perhaps in Italy, for disputed readings at the Council of Trent, and was at about the same time collated for Stephanus's edition of the Greek New Testament. During the upheavals of the Wars of Religion in the 16th century, when textual analysis had a new urgency among the Reformation's Protestants, the manuscript was stolen from the monastic library in Lyon when French Huguenots ransacked the library in 1562. It was delivered to the Protestant scholar Theodore Beza,[7] the friend and successor of Calvin, who gave it in 1581 to the University of Cambridge, in the comparative security of England, which accounts for its double name. It remains in the Cambridge University Library (Nn. II 41).[8][9]

John Mill collated and Johann Jakob Wettstein transcribed (1716) the text of the codex. Both did their editions of the Greek Testament, but both did their work carelessly. A much better collation was made about 1732 by John Dickinson.

The University of Cambridge in 1787 appointed Dr Thomas Kipling to edit a facsimile edition which appeared in two volumes in 1793.

The English cleric Frederick Henry Ambrose Scrivener edited the text of the codex in 1864 (rewritten text of the codex)[10] and in 1899 (photographic facsimile).

The importance of the Codex Bezae is such that a colloquium held at Lunel, Hérault in the south of France in 27–30 June 1994 was entirely devoted to it.[11] Papers discussed the many questions it poses to our understanding of the use of the Gospels and Acts in early Christianity, and of the text of the New Testament.

Codex contents

The manuscript presents the gospels in the Western order Matthew, John, Luke and Mark, of which only Luke is complete; after some missing pages the manuscript picks up with the Third Epistle of John (in Latin) and contains part of Acts.

Lacunae

Matthew 1:1-20, 6:20-9:2, 27:2-12; John 1:16-3:26; Acts 8:29-10:14, 21:2-10, 21:16-18, 22:10-20, 22:29-End

Omitted verses

Matthew 5:20; 5:30; 9:34; 10:37b; 10:41b; 21:44; 23:14

Mark 15:28

Luke 5:39; 12:21; 19:25; 23-34; 24:5; 24:12; 24:40

John 5:4

Supplementations (by a later hand)

Matthew 3:7-16; Mark 16:15-20; John 18:14-20:13

Text type

The Greek text is unique, with many interpolations found nowhere else, with a few remarkable omissions, and a capricious tendency to rephrase sentences. Aside from this one Greek manuscript it is found in Old Latin (pre-Vulgate) versions — as seen in the Latin here — and in Syriac, and Armenian versions. Bezae is the principal Greek representative[12] of the Western text-type. The manuscript demonstrates the latitude in the manuscript tradition that could still be found in the 5th and 6th centuries, the date of this codex.

There is no consensus on the many problems the Greek text presents. Since the Latin text occasionally agrees with Codices Bobiensis and Vercellensis against all others, it "preserves an ancient form of the Old Latin", and is a witness to a text which was current no later than 250 CE.[13] Issues of conformity have dogged the usage of the Codex Bezae in biblical scholarship. "In general the Greek text is treated as an unreliable witness," but it is "an important corroborating witness wherever it agrees with other early manuscripts."[14]

Some of the outstanding features: Matthew 16:2b–3 is present and not marked as doubtful or spurious. One of the longer endings of Mark is given. Luke 22:43f and Pericope de adultera are present and not marked as spurious or doubtful. John 5:4 is omitted, and the text of Acts is nearly 8% longer than the generally received text.

Notable readings

Main article: Textual variants in the New Testament

John 3:26-4:1 (Greek text)

Codex Bezae Cantabrigiensis contains some extraordinary readings.[15] Below is a comprehensive enumeration of those readings, with text and translation.

Gospel of Matthew

Matthew 1:22 reads διὰ Ησαιου τοῦ προφήτου (through Isaiah his prophet) with it^mss vg^mss syr^s,(c),h,pal cop^sams arm Diatessaron^syr Irenaeus^lat

Matthew 2:17 reads ὑπὸ κυριου διὰ Ἰερεμίου (by the LORD through Jeremiah) with it^aur

Matthew 2:18 reads θρῆνος καὶ κλαυθμὸς καὶ ὀδυρμὸς πολύς (lamentation and weeping and much wailing) with C K L P W 0233 f¹³ 33 892 1071 Byz syr^s,c,h Origen

Matthew 3:6 omits text ποταμῷ (River) with C^c K L Π f¹³ 892 Byz lat mae-1

Matthew 3:16 reads καταβαίνοντα ἐκ τοῦ οὐρανοῦ ὡς περιστερὰν (descending out of heaven like a dove) with it vg^mss syr^(h)

Matthew 4:4 omits text ἐκπορευομένῳ διὰ στόματος (proceeds out through the mouth) with it^{a, b, g1}

Matthew 5:4-5 appear in reverse order, as in 17 33 130 lat syr^c Clement Origen Eusebius

Matthew 5:11 omits text ψευδόμενοι (falsely) with it^{b, c,d,g1h, k} syr^s Tertullian Augustine

Matthew 5:11 reads ἕνεκεν δικαιοσύνης (for the sake of righteousness) with it^mss

Matthew 5:19 omits text ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν (but whoever will do [them] and should teach [them], the same will be called great in the kingdom of the heavens) with א* W cop^boms

Matthew 5:20 is omitted.

Matthew 5:30 is omitted, as in it^d vg^ms syr^s cop^boms

Matthew 5:32 omits text καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται (and whoever should marry her who is divorced, he commits adultery) with it^a,b,d,k Origen^mss

Matthew 5:44

ἐγὼ δὲ λέγω ὑμῖν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς א B f¹ 22 279 660* 1192 2786* it^k syr^s,c cop^sa,bo Codex Schøyen Irenaeus^lat Origen Cyprian

ἐγὼ δὲ λέγω ὑμῖν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν ευλογειτε τους καταρωμενους υμας, καλως ποιειτε τοις μισουσιν υμας, καὶ προσεύχεσθε ὑπὲρ τῶν επηρεαζοντων υμας, καὶ διωκόντων ὑμᾶς D L W Δ Θ 047 f¹³ 33 118 700 892 Byz lat syr^p,h,pal mae-1 goth Clement Eusebius

Matthew 6:6

πρόσευξαι τῷ πατρί σου ἐν τῷ κρυπτῷ (shut the door and pray to your Father in secret) D f¹ f¹³ 700 syr^s,c cop^bomss

πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ (shut the door and pray to your Father who is in secret) Byzantine and Alexandrian mss., all other mss. (rell)

Matthew 6:8

ἀνοῖξαι τὸ στόμα (open your mouth) D it^h

αἰτῆσαι αὐτόν (ask him) Byzantine and Alexandrian mss., rell

Matthew 9:34 is omitted, as in it^a,k syr^s Juvencus Hilary

Matthew 10:3

Λεββαῖος (Lebbaeus) D it^k,μ Origen^lat

Θαδδαῖος (Thaddeus) א B 124 788 892 2211 f^13mss 17 130 892 it^aur,c,ff1l vg co^sa,bo Codex Schøyen

Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος (Lebbaeus, he called Thaddeus) C² L W X Δ Θ f¹ f^13mss 22 33 565 579 700 Byz it^f syr^p,h,pal arm

Judas Zelotes (Judas the Zealot) it^{a,b,g1,h, q}

omitted in syr^s which instead reads Judas the son of James as in Luke 6:16 and Acts 1:13

Matthew 10:11 omits text ἢ κώμην (or village) with f¹ 700 it^{a,b,d,ff1,h,k} syr^s

Matthew 10:12 adds text λέγοντες, Εἰρήνη τῷ οἴκῳ τούτῳ (saying, "Peace unto this house") with א* L W Θ 0281^vid f¹ 22 346 517 1010 (1424) it^mss vg^cl arm

Matthew 10:14 omits text τῆς οἰκίας ἢ (that house or) with arm

Matthew 10:18 reads ἐπὶ ἡγεμόνων σταθήσεσθε (before governors ye shall be caused to stand) with 0171 it^mss syr^s

Matthew 10:19 omits text δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε (for it will be given [to] you^pl in that hour what you^pl should speak) with L it^mss vg^mss Epiphanius

Matthew 10:37b (καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος = and the person loving their son or daughter more than me is not worthy of me) is omitted, as in ${\displaystyle {\mathfrak {P}}}$¹⁹ B* 983 syr^h Codex Schøyen and the Hebrew Shem Tov Matthew manuscript.[16]

Matthew 10:41b (καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται = and the one who receives a righteous person as a righteous person will receive a righteous person's reward) is omitted.

Matthew 11:2

Ἰησοῦ (Jesus) D 047 0233 7 99 262 348 349 483 484 517 659 954 1071 1424 1579 1604 syr^c Origen

Χριστοῦ (Christ) all other mss. (rell)

Matthew 11:3

ἐργαζόμενος (Are you the one who is to labor) D*

ἐρχόμενος (Are you the one who is to come) rell

Matthew 11:5 omits text καὶ χωλοὶ περιπατοῦσιν (and the lame are walking)

Matthew 12:34

ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ ἀγαθὰ (for out of the abundance of the heart, the mouth speaks good) D* it^d

ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ (for out of the abundance of the heart, the mouth speaks) all other mss. (rell)

Matthew 13:13

ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ ἀκούσωσιν καὶ μὴ συνῶσιν, μήποτε ἐπιστρέψωσιν (so that while seeing, they should not see; and while hearing, they should not hear; and they should not perceive, lest they should turn back) D Θ f¹ f¹³ 22 it syr^s,c (Eusebius)

ὅτι βλέποντες οὐ βλέπωσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν (that while seeing, they should not see; and while hearing, they should not hear, nor are they perceiving) Byz rell

ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ ἀκούσωσιν μηδὲ συνῶσιν (so that while seeing, they should not see; and while hearing, they should not hear, nor should they perceive) 1424 it^ff1 co^sa mae-1

text omitted by Codex Schøyen

Matthew 13:14 adds text (begins passage) Πορεύθητι, καὶ εἰπὲ τῷ λαῷ τούτῳ (Go, and tell the people this) with it^mss mae-1 Eusebius

Matthew 13:31

ἐλάλησεν (he spoke) D L* N O Θ f^1mss f¹³ 517 1424 1675 it^{a,b,c,d,e,f,ff2,h,k,q} (syr^s,c)

παρέθηκεν (he put before them) all other mss. (rell)

Matthew 13:33 omits text ἐλάλησεν αὐτοῖς (he spoke to them) with it^d,(k) syr^s,c Codex Schøyen

Matthew 13:49

κόσμου (cosmos) D

αἰῶνος τούτου (this age) N co^sams,bo

αἰῶνος (age) all other mss. (rell)

Matthew 13:55

Ἰωάννης (John) ${\displaystyle {\mathfrak {P}}}$^103vid(?) א* D M U Γ 2 28 579 1424 Byz^mss vg^mss Origen^pt

Ἰωσῆς (Joses) ${\displaystyle {\mathfrak {P}}}$^103vid(?) K L W Δ Π 0106 f¹³ 22 565 1241 1582^mg Byz^mss it^k,qc co^sa,bomss Basil

Ἰωσῆ (Joses) 118 157 700* 1071 syr^h co^bomss

Ἰωσὴφ (Joseph) א² B C N Θ f¹ 33 700^c 892 lat syr^s,c,hmg mae-1 Codex Schøyen co^bomss Origen^pt

Matthew 14:2 reads οὗτος ἐστιν Ἰωάννης ὁ βαπτιστής ὃν ἐγὼ ἀπεκεφάλισα (This is John the Baptist who I beheaded) with it^a,b,ff1,h vg^mss

Matthew 14:3 omits text Φιλίππου (of Philip) with it^mss vg^mss Augustine

Matthew 14:8 omits text ἐπὶ πίνακι (on a platter)

Matthew 14:16 omits text Ἰησοῦς (Jesus) with א* Z^vid 579 1424 it^e,k syr^s,c,p co^sa,bo

Matthew 14:27 omits text ὀ Ἰησοῦς (Jesus) with א* and 073 892 it^ff1 syr^c co^sa,bo Eusebius

Matthew 15:26

οὐκ ἔξεστιν (it is not licit) D it^mss syr^s,c Origen

οὐκ ἐστιν (it is not) 1293 Tertullian Eusebius

οὐκ καλὸν ἐστιν (right it is not) 544 1010 geo

οὐκ ἔστιν καλὸν (it is not right) all other mss. (rell)

Matthew 15:28 omits text ὁ Ἰησοῦς (Jesus) with Γ syr^s,c co^samss

Matthew 15:30 omits text κωφούς (mute)

Matthew 15:30 adds text πάντας to read and he healed them all with it^mss co^samss,boms

Matthew 15:32 (D*) omits text μήποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ (lest they should faint in the way)

Matthew 15:39

Μαγαδάν (Magadan) א* B D

Μαγεδάν (Magedan) א² Δ^lat lat^mss syr^s,c,(p) co^sa Eusebius

Μαγδαλάν (Magdalan) C N W 33 565 579 it^q mae-1 co^bo

Μαγδαλά (Magdala) L Δ^gr Θ f¹ f¹³ 22 892 Byz syr^h

Matthew 16:2b-3

Matthew 16:4 omits text καὶ μοιχαλὶς (and adulterous) with it^mss

Matthew 16:12

τῆς ζύμης (the leaven) D Θ f^13mss 124* 173 565 788 803 1058 1331 2145^c 2295 2315 it^a,b,d,ff2 syr^s arm geo^mss Codex Schøyen

τῶν ἄρτων (the bread loaves) f¹ 517 1424 1478* 1675, it^e Origen^pt

τῆς ζύμης τῶν ἄρτων (the leaven of the bread loaves) א² B K* L 157 176 372 375^(c) 805 892 954 1009 1241 1273^c 1295^c 1446 1478^c 1500^c 2585 2605 2737 it^aur,g1,l vg co Origen^pt Jerome

τῆς ζύμης τοῦ ἄρτου (the leaven of the bread loaf) C K^c W X Π Γ Δ f^13mss 22 124^c 387^c 700 1500* 2145* Byz it^c,f,q syr^p,h co^sams co^bomss geo^mss Chrysostom

τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαίων (the leaven of the Pharisees and the Sadducees) א* 30 (387*) [phone] 1279 1402 2297 2714 it^ff1 syr^c

τῆς ζύμης τῶν Φαρισαίων (the leaven of the Pharisees) 33 1295*

Matthew 16:16 reads ὁ υἱὸς τοῦ θεοῦ τοῦ σῴζοντος (the son of the saving God) against all other mss.

Matthew 16:20

ἐπετίμησεν (rebuked) B* D it^e syr^c Origen^mss

διεστείλατο (ordered) all other mss. (rell)

Matthew 17:1

ὄρος ὑψηλὸν λίαν (very high mountain) D Eusebius

ὄρος ὑψηλὸν κατʼ ἰδίαν (high mountain by themselves) rell

Matthew 17:2

λευκὰ ὡς χιών (white as snow) D lat^mss syr^c co^bomss

λευκὰ ὡς τὸ φῶς (white as the light) rell

Matthew 17:12b (οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπʼ αὐτῶν}} = So also the Son of Man is about to suffer at their hands) is transposed to follow Matthew 17:13, as in it^{a,b,c,d,e,ff1,ff2,g1,n,r1}

Matthew 17:20

ἀπιστίαν (unbelief) C D L W Δ 1424 Byz latt syr^s,p,h

ὀλιγοπιστίαν (littleness of faith) א B Θ 0281 f¹ f¹³ 22 33 579 700 892 1192 2211 2680 syr^c co Origen

Matthew 17:21

Verse included in א² C D L W Δ f¹ f¹³ 22, 892^mg Byz it^mss vg syr^p,h mae-1 co^bomss arm Origen Basil

Verse omitted in א* B Θ 0281 33 579 788 892* 1604 2680 it^e,ff1 syr^s,c,pal co^sa,bomss Codex Schøyen geo

Matthew 17:26 omits text ὁ Πέτρος}} (Peter) with א B Θ 0281 f¹ 700 892* vg^mss syr^s co^sa,bomss Chrysostom

Matthew 18:10 reads τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ}} (these little ones who believe in me) with it^mss vg^mss syr^c co^samss

Matthew 18:11

Verse included in D G L^c,(mg) M W Δ Θ^c 078^vid 1^c 22 157 346 579 892^c Byz lat syr^c,p,h co^bomss

Verse omitted in א B L* Θ* f¹ f¹³ 9 33 146 556 837 892* 899* 929* 1294 1502 2317 2680 it^e,ff1 syr^s,pal co^sa,bomss mae-1 Codex Schøyen geo^mss Origen Eusebius

Matthew 18:16 omits text μαρτύρων (witnesses)

Matthew 18:18 (D*) omits text ἔσται δεδεμένα ἐν οὐρανῷ, καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς (will be bound in heaven, and whatever ye should loosen upon the earth) with itⁿ

Matthew 19:9

καὶ ὃ ἀπολελυμένην γαμήσας μοιχᾶται (and who [ever] marries her who has been divorced commits adultery) B C* W Z Δ Θ 078 f¹ f¹³ 33 209^mg 892 Byz it^aur,c,f,q vg syr^p,h co^bo mae-1 Basil

ὡσαύτως καὶ ὃ γαμῶν ἀπολελυμένην μοιχᾶται (so also who [ever] marries her who has been divorced commits adultery) ${\displaystyle {\mathfrak {P}}}$²⁵

text omitted by א C³ D L S 2* 69 209* 828 1241 it^{a,b,d,e,ff1,ff2,g1,h,l,r1} syr^s,c co^sa,boms Codex Schøyen Origen

Matthew 19:17

τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεὸς (Why are you calling me good? There is no one good, not one except God) C K W (Δ) f¹³ 28 33 118 565 1071 1241 1582^c Byz it^f,q syr^p,h co^sa,boms Chrysostom Basil

τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός (Why are you asking me about the good? One there is that is good) א B D L Θ f¹ 22 700 892 1192* 1424^mg it^a,d syr^s,hmg mae-1 arm geo aeth Origen

τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός ὁ θεὸς (Why are you asking me about the good? One there is that is good: God) lat syr^c co^bo mae

τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεὸς (Why are you asking me about the good? No one is good, not one except God) Eusebius

τί με λέγεις ἀγαθόν; εἷς ἐστιν ἀγαθός, ὁ πατὴρ ἐν τοῖς οὐρανοῖς (Why are you calling me good? One there is good: the Father in the heavens) Diatessaron^mss Justin Martyr, Irenaeus, Hippolytus

τί με λέγεις ἀγαθόν; εἷς ἐστιν ἀγαθός, ὁ πατὴρ (Why are you calling me good? One there is good: the Father) Marcion it^(e) (Clement)

Matthew 19:25 reads ἐξεπλήσσοντο καὶ ἐφοβήθησαν σφόδρα (they were astonished and they were afraid exceedingly) with it^mss vg^mss syr^c

Matthew 19:29 omits text ἢ πατέρα (or their father) and text ἢ γυναῖκα (or their wife)

Matthew 19:29

πολλαπλασίονα (manifold) B L 579 co^sa mae-1 Origen

ἑκατονταπλασίονα (hundredfold) א C D W Δ Θ f^1,13 33 Byz latt syr co^bo Codex Schøyen Basil rell

Matthew 20:16 adds text πολλοὶ γὰρ εἰσιν κλητοί ὀλίγοι δὲ ἐκλεκτοὶ (for many are called, but few chosen) with C W Δ Θ f^1,13 33 Byz latt syr mae-1 co^bomss

Matthew 20:17 omits text μαθητὰς (disciples) with א L Θ f^1,13 892* syr^s,c co^bo Codex Schøyen Origen

Matthew 20:23

καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε (and the baptism which I am baptized with ye will be baptized) C W X Δ Σ Φ f^13mss 33 579 Byz it^f,h,q syr^p,h co^bomss

omit text — א B D L Z Θ 085 f^1,13mss 22 lat syr^s,c co^sa,bomss mae-1 Codex Schøyen

Matthew 20:28 contains the following text, occurring also in Φ it^{a, aur, b, c,d, e, ff1, ff2,(g1), h,(m),n, r1, r2} vg^mss syr^(c),pms,hmg Juvencus Hilary

ὑμεῖς δὲ ζητεῖτε ἐκ μικροῦ αὐξήσαι καὶ ἐκ μείζονος ἔλαττον εἶναι εἰσερχόμενοι δὲ καὶ παρακληθέντες δειπνῆσαι μὴ ἀνὰκλινεσθε εἷς τοὺς ἐξἔχοντας τόπους μήποτε ἐνδοξότερον σου ἐπέλθῃ καὶ προσελθὼν ὁ δειπνοκλήτωρ εἴπῃ σοι ἔτι κάτω χὼρει καὶ καταισχυνθήσῃ ἐὰν δὲ αναπεσής εἷς τόν ἥττονα τόπον καὶ ἐπέλθῃ σου ἥττων ἐρεῖ σοι ὁ δειπνοκλήτωρ σύναγε ἔτι ἄνω καὶ ἔσται σοι τοῦτο χρήσιμον

But seek to increase from that which is small, and to become less from that which is greater. When you enter into a house and are summoned to dine, do not sit down at the prominent places, lest perchance a man more honorable than you come in afterwards, and he who invited you come and say to you, "Go down lower"; and you shall be ashamed. But if you sit down in the inferior place, and one inferior to you come in, then he that invited you will say to you, "Go up higher"; and this will be advantageous for you.[17]

In syr^c the passage reads slightly different, perhaps making more intelligible sense. The Syriac reflects the following Greek text. Literal translation:

ὑμεῖς δὲ ζητεῖτε ἐκ μικροῦ αὐξήσαι καὶ μὴ ἐκ μείζονος ἔλαττον εἶναι εἰσερχόμενοι δὲ καὶ παρακληθέντες δειπνῆσαι μὴ ἀνὰκλινεσθε εἷς τοὺς ἐξἔχοντας τόπους μήποτε ἐνδοξότερον σου ἐπέλθῃ καὶ προσελθὼν ὁ δειπνοκλήτωρ εἴπῃ σοι ἔτι κάτω χὼρει καὶ καταισχυνθήσῃ ἐὰν δὲ αναπεσής εἷς τόν ἥττονα τόπον καὶ ἐπέλθῃ σου ἥσσων ἐρεῖ σοι ὁ δειπνοκλήτωρ σύναγε ἔτι ἄνω καὶ ἔσται σοι τοῦτο χρήσιμον

But seek ye to increase from the least, and not from the greater to become the lesser. Also, when ye enter and are invited to dine, do not recline in one of the distinguished places, lest one more honorable than you might come and, upon approaching the dinner host, you should be told, "Move further down," and you will be humiliated. But if you recline in the inferior place, and one lesser than you should come, the dinner host will tell you, "Come, be joined in yet higher," and this will be of benefit to you.

Matthew 20:30 omits text Κύριε (Lord) with א Θ f¹³ 118 157 209 346 565 700 it^{a,b,c,d,e,ff1,ff2,h,n} syr^c,palms mae-1 Codex Schøyen

Matthew 21:12

τὸ ἱερὸν τοῦ θεοῦ (the temple of God) C D W X Δ Σ Φ f¹ 22 69 124 174 346 983 Byz lat syr geo^mss Basil

τὸ ἱερὸν (the temple) א B L Θ 0281^vid f¹³, most minuscule mss., it^b syr^pal co Codex Schøyen arm geo^mss aeth

Matthew 21:29-31

Main article: Parable of the Two Sons

Matthew 21:44 is omitted, as in ${\displaystyle {\mathfrak {P}}}$¹⁰⁴ 33 it^{a,b,d,e,ff1,ff2,r1} syr^s Irenaeus^lat Origen Eusebius

Matthew 22:13

Ἄρατε αὐτόν ποδῶν καὶ χειρῶν καὶ Βάλετε αὐτόν εἰς τὸ σκότος τὸ ἐξώτερον (Take^pl him [by] his feet and his hands and cast^pl him into the outer darkness) D it^{a,b,c,d,e,ff1,ff2,h,q,r1} syr^s,c Irenaeus^lat Lucifer

Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον (After binding^pl him [by] his feet and his hands, dispel^pl him into the outer darkness) א B L Θ 085 f¹ 22 700 892 it^aur,f,g1,l vg syr^p co Codex Schøyen Didymus

Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἄρατε αὐτόν καὶ ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον (After binding^pl him [by] his feet and his hands, take^pl and dispel^pl him into the outer darkness) C (M) W Δ (Φ) 0102 33 (565) (579) (1241) (1424) Byz it^f syr^(h)

Βάλετε εἰς τὸ σκότος τὸ ἐξώτερον (cast^pl [him] into the outer darkness) f¹³

Matthew 22:17 omits text Εἰπέ οὖν ἡμῖν (Therefore, tell us) with it^{a,b,d,e,ff1,ff2,q,r1} syr^s co^boms Codex Schøyen

Matthew 22:24 omits text τὴν γυναῖκα αὐτοῦ (his wife)

Matthew 22:30

ἄγγελοι (angels) B D E* Θ 0197 0233 f¹ 22 700 it^mss syr^s,c co^sa Codex Schøyen arm geo Origen Severus

ἄγγελοι θεοῦ (angels of God) א L Σ f¹³ 28 33 157 892 1071 1241 1243 1292 1424 it^aur,ff1,g1,l vg syr^h,p co^bo

ἄγγελοι τοῦ θεοῦ (angels of the God) W Δ 0102 0161 565 579 Byz

Matthew 22:45

εἰ οὖν Δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον (If then David in the Spirit calls him "Lord") D K Δ Θ 0281 f¹³ 565 1424 it^mss vg^mss syr^h** mae-1 co^bomss

εἰ οὖν Δαυὶδ καλεῖ αὐτὸν κύριον (If then David calls him "Lord") rell

Matthew 22:46

ἐκείνης τῆς ὥρας (from that hour) D W f¹ 1506 it^a,d,q syr^s,c co^bomss Origen

ἐκείνης τῆς ἡμέρας (from that day) rell

Matthew 23:7

ῥαββί ῥαββί (Rabbi! Rabbi!) D W 0107 f¹³ Byz syr^s,c,h

ῥαββί (Rabbi) א B L Δ Θ 0102 f¹ 33 892 1241 lat syr^p co

Matthew 23:8

καθηγητὴς ὁ χριστός (your teacher, the Christ) א^*,2 D K Π L (W) Δ Θ 0102 0107 f^1,13 Byz Basil

διδάσκαλος (your teacher) א¹ B 33 517 565 892* co Clement

διδάσκαλος ὁ χριστός (your teacher, the Christ) 892^c

ῥαββί (Rabbi) syr^p

ῥαββί ὁ χριστός (Rabbi, the Christ) syr^c

Matthew 23:14 is omitted, as in א B D L Z Θ f¹ 33 892* it^{a,aur,d,e,ff1,g1} vg syr^s,palms co^sa,bomss mae-1 Codex Schøyen arm geo Origen Eusebius

Matthew 23:26 omits text καὶ τῆς παροψίδος (and the plate) with Θ f¹ 2* 700 it^a,d,e,ff2,r1 syr^s Irenaeus^lat Clement

Matthew 23:34 omits text καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν (and of them, ye will scourge in your synagogues) with it^a Lucifer

Matthew 24:31 adds text ἀρχομένων δὲ τούτων γίνεσθαι ἀναβλέψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν διότι ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν (But when these things begin happening, look up and lift up your heads, because that your redemption is approaching) with 1093 it^b,c,d,h,q,r1

Matthew 24:41 adds text δύο ἐπὶ κλίνης μιᾶς εἷς παραλαμβάνεται καὶ εἷς ἀφίεται (two upon one bed; one taken, and one left) with f¹³ it^mss vg^mss Origen^mss

Gospel of Mark

Mark 1:1

Ἰησοῦ Χριστοῦ υἱοῦ θεοῦ (Jesus Christ, son of God) א¹ B D L W 732 1602 2427 latt syr^mss co goth Irenaeus^lat

Ἰησοῦ Χριστοῦ υἱοῦ τοῦ θεοῦ (Jesus Christ, son of the God) A Δ f^1,13 33 565 579 700 892 1071 1342 1424 Byz syr^p,h

Ἰησοῦ Χριστοῦ υἱοῦ τοῦ κυρίου (Jesus Christ, son of the LORD) 1241

Ἰησοῦ Χριστοῦ (Jesus Christ) — א* Θ 28 530 582* 820* 1021 1436 1555* 1692 2430 2533 syr^(pal) co^sams arm^mss Irenaeus^pt Origen Basil Cyril Epiphanius Jerome

Mark 1:2

Ἠσαΐᾳ τῷ προφήτῃ (Isaiah the prophet) D Θ f¹ 700 ℓ^844,2211 Irenaeus^pt Origen^pt Epiphanius Titus

τῷ Ἠσαΐᾳ τῷ προφήτῃ (Isaiah the prophet) א B L Δ 22 33 565 892 1241 2427 lat syr^p,hmg,pal co^sa,bomss arm geo goth Irenaeus^pt Origen^pt Basil Eusebius Jerome

τοῖς προφήταις (the prophets) A P W f¹³ 28 579 1342 Byz vg^ms syr^h co^bomss Irenaeus^pt

in the prophet Malachi syr^hmg(mss)

Mark 1:6 omits text καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ (and a leather belt roundabout his waist) with it^{a,b,d,ff2,r1,t} vg^ms

Mark 1:7 omits text κύψας (stoop) with Θ f¹³ 28* 565 ℓ^844,2211 it^mss

Mark 1:14

τῆς βασιλείας (the kingdom) A D K Π W Δ f^13mss 28^mg 157 700 1071 1424 1475^c 2766^c Byz it^mss vg syr^p co^bomss goth

omit text — א B L Θ f^1,13mss 28* 33 156 301 373 508 565 579 717 892 1090 1127 1320 1342 1416 1464 1475* 1566 2126 2427 2766* it^b,c,ff2,t syr^s,h co^sa,bomss Origen

Mark 2:26

omits text - ἐπὶ Ἀβιάθαρ [τοῦ] [ἀρχ]ιερέως...σὺν αὐτῷ οὖσι; א B A C L K M U Δ Π f¹ f^{13 2 28 157 579}

Mark 2:27

λέγω δὲ *ὑμεῖν, W

omits text - [ὅτι] Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο, [καὶ] οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον; א B C* L Θ

Mark 5:9 it has απεκριτη. The other manuscripts have:

λεγιων ονομα μοι — א B C L Δ

απεκριθη λεγων — E 565 700

λεγεων — A W Θ f¹ f¹³ Byz[18]

In Mark 10, D contains a unique verse order of 23, 25, 24, 26.[19]

Mark 13:2

και μετα τριων ημερων αλλος αναστησεται ανευ χειρων (and within three days another will arise without hands) D W it^{a,b,c,d,(e),ff2,i,(k),n,r1} Cyprian

text omitted — rell

In Mark 15:34 (see Psalms 22:2) it has ὠνείδισάς με (insult me), supported by Old Latin it^{c, (i), k} and by syr^h. The ordinary reading here is ἐγκατέλιπές με (forsaken me) supported by Alexandrian mss, or με ἐγκατέλιπες (see Matthew 27:46) supported by Byzantine mss.

Gospel of Luke

In Luke 4:17 the codex contains unique textual variant ἁπτύξας (touched), corrected by a later hand into ἀναπτύξας (unrolled). The other manuscripts have in this place:

ἀνοίξας (opened) — B, A, L, W, Ξ, 33, 892, 1195, 1241, ℓ 547, syr^{s, h, pal}, cop^{sa, bo}

ἀναπτύξας (unrolled) — א, K, Δ, Θ, Π, Ψ, f¹, f¹³, 28, 565, 700, 1009, 1010, 1071, 1079, 1216, 1230, 1242, 1253, 1344, 1546, 1646, 2148, 2174, Byz.

Luke 5:39 is omitted (see Matthew 9:17; Mark 2:22), as in it^{a, b, c, d, e, ff2, 1, r1}

In Luke 6:5 Bezae contains an interpolation:

τῇ αὐτῇ ἡμέρᾳ, θεασάμενός τινα ἐραζόμενον τῷ σαββάτῳ, εἶπεν αὐτῷ· Ἄνθρωπε, εἰ μὲν οἴδας τί ποιεῖς, μακάριοις εἶ· εἰ δὲ μὴ οἴδας, ἐπικατάρατος καὶ παραβάτης εἶ τοῦ νόμου. (On that same day, seeing someone working on the Sabbath, he (Jesus) said to him, 'Man, if you know what you do, blessed are you; but if you do not know, you are cursed and a transgressor of the law.')[20]

In Luke 7:1 επειδη επληρωσεν παντα τα ρηματα αυτου εις τας ακοας του λαου εισηλθεν ] και εγενετο οτε ετελεσεν ταυτα τα ρηματα λαλων ηλθεν

In Luke 7:2 δουλος ] παις[21]

Luke 9:55-56

στραφεις δε επετιμησεν αυτοις και ειπεν, Ουκ οιδατε ποιου πνευματος εστε (But He turned and rebuked them and He said: You do not know what manner of spirit you are of) — as in (ℓ 1127^m) d geo

In Luke 11:2 it contains the unique variant ἐφ ἡμᾶς ἐλθέτω σου ἡ βασιλεία (Let thine kingdom come upon us). Comparatively, others read:

ἐλθέτω τὸ πνεῦμα σου τὸ ἄγιον εφ ημας και καθαρισατω ημας (May your Holy Spirit come upon us and cleanse us) — 162, 700

ἐλθέτω ἡ βασιλεία σου (May your kingdom come) — majority of mss

ἐλθάτω ἡ βασιλεία σου (May your kingdom come) — C P W Δ f¹³ 1241 (p⁴⁵ indistinguishable ἐλθάτω or ἐλθέτω)

omit — geo

Luke 11:32 is omitted

Luke 11:36 is omitted

Luke 12:21 is omitted, as in it^{a, b, d}

Luke 19:25 is omitted (see Matthew 25:28), as in W, 221, 384, 387, 770, 773, 1780, it^{b, d, e, ff2, syrc, s, copboms, Lucifer}

Luke 19:33 is omitted

In Luke 22:1 it reads ηγγισεν for εγγιζεν long with Codex Regius.[22]

Luke 22:19b (τὸ ὑπὲρ ὑμῶν...ἐκχυννόμενον) and Luke 22:20 are omitted, as in it^{a, d, ff2, i, l}

Luke 23:34 omits text ὁ δὲ Ἰησοῦς ἔλεγεν πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν (Then Jesus said, "Father, forgive them, for they know not what they are doing") with ${\displaystyle {\mathfrak {P}}}$⁷⁵ א^a B W Θ 0124 31* 38 435 597* 1241 1808* it^a,bc,d syr^s cop^sa,bo.[23]

Luke 24:1 omits text ἀρώματα with (aromatics) it^mss syr^s,c co^sa

Luke 24:2 omits text ἐλθοῦσαι δὲ εὗρον (Then, upon arriving, they found) with 070 it^c co^sa

Luke 24:6 omits text τοῦ κυρίου Ἰησοῦ (the Lord Jesus) with it^{a,b,d,e,ff2,l,r1}

Luke 24:6 omits text οὐκ ἔστιν ὧδε, ἀλλὰ ἠγέρθη with it^{a,b,d,e,ff2,l,r1} arm^mss geo^mss

Luke 24:7 omits text ἁμαρτωλῶν (sinful) with it^{a,b,d,e,ff2,l,r1}

Luke 24:9 omits text ἀπὸ τοῦ μνημείου (from the tomb) with it^{a,b,d,e,ff2,l,r1} arm geo

Luke 24:10 omits text ἦσαν δὲ (Now they were) with A W Γ 788 1241 ℓ^mss it^d,e syr^s,c

Luke 24:12 is omitted, as in it^a,b,d,e,l,r1

Luke 24:13 reads Ουλαμμαους (Oulammaous) for Εμμαους (Emmaous).[24]

Luke 24:17 omits text καὶ ἐστάθησαν (and they stood still) with Cyril

Luke 24:36 omits text καὶ λέγει αὐτοῖς εἰρήνη ὑμῖν (and said to them, "Peace be unto you") with it^{a,b,e,ff2,l,r1}

Luke 24:37 reads φαντασμα (phantasma) rather than πνευμα (spirit) with Marcion^Tert.[25]

Luke 24:40 is omitted, as in it^{a,b,d,e,ff2,l,r1} syr^s,c Marcion

Luke 24:42 omits text και απο μελισσιου κηριου (and honeycomb of the beehive) with ${\displaystyle {\mathfrak {P}}}$⁷⁵ א A B L W P 579 1079 1377* 2411 it^d,e syr^s co^sa,bomss

Luke 24:46 omits text ἐκ νεκρῶν (from the dead) with co^sa

Luke 24:49 omits text τοῦ πατρός (my Father) with it^e

Luke 24:49 omits text Ἱερουσαλήμ (Jerusalem) with ${\displaystyle {\mathfrak {P}}}$⁷⁵ א B C* L it^mss vg syr^s co^sa,bomss Didymus

Luke 24:51 omits text καὶ ἀνεφέρετο εἰς τὸν οὐρανόν (and he was being uplifted into the sky) א* it^{a,b,d,e,ff2,l}

Luke 24:52 omits text προσκυνήσαντες αὐτὸν (upon worshiping him) with it^{a,b,d,e,ff2,l} syr^s

Luke 24:53

αἰνοῦντες (praising) D it^{a,b,d,e,ff2,l,r1} vg^mss

εὐλογοῦντες (eulogizing) ${\displaystyle {\mathfrak {P}}}$⁷⁵ א B C* L syr^s,pal co^sa,bo geo

αἰνοῦντες καὶ εὐλογοῦντες (praising and eulogizing) A C² W Δ Θ Ψ f¹ f¹³ 33 157 579 Byz it^aur,c,f,q vg^mss syr^p,h arm

Gospel of John

John 1:4

ἐν αὐτῷ ζωὴ ἐστίν (in Him is life) — Sinaiticus, Bezae, Vetus Latina, Sahidic mss

ἐν αὐτῷ ζωὴ ᾓν (in Him was life) — majority of mss

There are lacunae from John 1:1 to 3:15 in the Latin text and from John 1:17 to 3:25 in the Greek text.

John 4:51

υιος σου – Greek text of the codex

υιος αυτου – Latin text

John 4:9 omits text οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρίταις (for Jews have no dealings with Samaritans) with א* it^a,b,d,e,j

John 5:4 is omitted, as in P⁶⁶, P⁷⁵, א, B, C*, D, T, W^supp, 0141, 33, 157, it^{d, f, l, q}, vg^{ww, st}, syr^c, cp^{sa, pbo, bopt, ach2}, arm, geo, Amphilochius

John 5:39

Ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἔχειν ἐν αὐταῖς ζωὴν αἰώνιον· καὶ ἐκεῖναί εἰσιν ἁμαρτάνουσαι περὶ ἐμοῦ· (You search the Scriptures because you think that in them you have eternal life; and they are they sin about Me)

John 6:1

της θαλασσης της Γαλιλαιας εις τα μερη της Τιβεριαδος – along with Θ, 892, 1009, 1230, 1253, it^b,d,e

John 7:8

εγω ουκ αναβαινω (I am not going) – Sinaiticus, Bezae, Codex Cyprius, 1241

εγω ουπω αναβαινω (I am not yet going) – Vaticanus, Regius, Borgianus, Washingtonianus, Koridethi, Ψ, 0105, 0180, 0250, f¹, f¹³, Byz[26]

John 8:46 is omitted

John 11:54

εἰς τὴν χώραν Σαμφουριν ἐγγὺς τῆς ἐρήμου (into the region of Sepphoris near the wilderness) — D[27]

εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου (into the region near the wilderness) — majority of mss

John 12:8 is omitted

John 17:11

και ουκετι ειμι εν τουτω τω κοσμω και ουτοι εν τω κοσμω εισιν καγω προς σε ερχομαι [ουκετι ειμι εν τω κοσμω · και εν τω κοσμω ειμι] πατερ αγιε τηρησον αυτους εν τω ονοματι σου [και οτε ημην μετ αυτων ⸆ εγω ετηρουν αυτους εν τω ονοματι σου] ο δεδωκας μοι ϊνα ωσιν εν καθως ημεις ·

Acts of the Apostles

In Acts 20:28 it reads του κυριου (of the Lord) together with the manuscripts Papyrus 74 C* E Ψ 33 36 453 945 1739 1891.[28]

Acts in Codex Bezae differs in ways which make it possibly an earlier version perhaps directly from Luke.[29]

A sample of the Latin of the Codex Bezae

See also

• Biblical manuscript
• Codex Glazier
• List of New Testament Latin manuscripts
• List of New Testament uncials
• Western non-interpolations

Notes

References

1. Aland, Kurt; Aland, Barbara (1995). The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism. Erroll F. Rhodes (trans.). Grand Rapids: William B. Eerdmans Publishing Company. pp. 109–110. ISBN 978-0-8028-4098-1.
2. Codex Bezae facsimile at the Cambridge Digital Library
3. David C. Parker, Codex Bezae: An Early Christian Manuscript and its Text, Cambridge University Press, 1992, ss. 35-43, 123-163.
4. Gregory, Caspar R. (1900). Textkritik des Neuen Testaments. 1. Leipzig: J.C. Hinrichs’sche Buchhandlung. p. 43. Retrieved April 8, 2010.
5. L. Neville Birdsall, The Geographical and Cultural Origin of Codex Bezae Cantabrigensis: A Survey of the Status Qyaestionnis, Mainly from Palaeographical Standpoint, in: Studien zum Text zur Ethik des Neuen Testaments: Festschrift zum 80. Geburtstag von Heinrich Greeven, ed. Wolfgang Schrage, Beihelfe zur Zeitschrift für die neutestamentliche Wissenschaft 47 (Berlin: Walter de Gruyter, 186), 102-114.
6. D. C. Parker, Codex Bezae: An Early Christian Manuscript and Its Text (Cambridge: Cambridge University Press, 1992
7. Knight, Kevin (2017). "Codex Bezae". www.newadvent.org. New Advent. Retrieved July 22, 2018. Beza wrote in the letter accompanying his gift that the manuscript was obtained from the monastery of St. Irenæus in Lyons, during the war in 1562. Lyons was sacked by the Huguenots in that year and this manuscript was probably part of the loot. The reformer said it had lain in the monastery for long ages, neglected and covered with dust; but his statement is rejected by most modern scholars. It is claimed, in fact, that this codex is the one which was used at the Council of Trent in 1546 by William Dupré (English writers persist in calling this Frenchman a Prato), Bishop of Clermont in Auvergne, to confirm a Latin reading of John 21, si eum volo manere, which is found only in the Greek of this codex. Moreover, it is usually identified with Codex beta, whose peculiar readings were collated in 1546 for Stephens' edition of the Greek Testament by friends of his in Italy. Beza himself, after having first denominated his codex Lugdunensis, later called it Claromontanus, as if it came not from Lyons, but from Clermont (near Beauvais, not Clermont of Auvergne). All this, throwing Beza's original statement into doubt, indicates that the manuscript was in Italy in the middle of the sixteenth century, and has some bearing upon the locality of the production.
8. Metzger, Bruce M.; Ehrman, Bart D. (2005). The Text of the New Testament: Its Transmission, Corruption and Restoration (4 ed.). New York – Oxford: Oxford University Press. pp. 70–73. ISBN 978-0-19-516122-9.
9. "Liste Handschriften". Münster: Institute for New Testament Textual Research. Retrieved 16 March 2013.
10. F. H. A. Scrivener, Bezae Codex Cantabrigiensis: being an exact Copy, in ordinary Type, of the celebrated Uncial Graeco-Latin Manuscript of the Four Gospels and Acts of the Apostles, written early in the Sixth Century, and presented to the University of Cambridge by Theodore Beza A.D. 1581. Edited, with a critical Introduction, Annotations, and Facsimiles, 1864.
11. The story of the colloquium has been chronicled by one of the participants: J.-M. Auwers, "Le colloque international sur le Codex Bezae", Revue Théologique de Louvain 26 (1995), 405-412. See also: Codex Bezae, Studies from the Lunel Colloquium, ed. D.C. Parker & C.-B. Amphoux
12. Bruce Metzger The Text of the New Testament 4th ed. p. 73.
13. Metzger, p. 103.
14. Michael Marlowe. "Bible Researcher". Archived from the original on 2007-08-14. Retrieved 2004-01-25.
15. Epp, Eldon Jay (2005). The Theological Tendency of Codex Bezae Cantebrigiensis in Acts. New York: Cambridge University Press. p. 34. ISBN 978-0-521-02047-3.
16. Howard, George (1995). Hebrew Gospel of Matthew (2nd ed.). Macon: Mercer University Press. pp. 186–187. ISBN 0-86554-442-5.
17. Bruce M. Metzger, B.D. Ehrman, The Text of the New Testament: Its Transmission, Corruption and Restoration, Oxford University Press, 2005, p. 71.
18. NA26, p. 102.
19. NA26, p. 123.
20. "StudyLight.org".
21. ΝΑ26, p. 175
22. NA26, p. 232
23. UBS4, p. 311
24. NA26, p. 243
25. NA26, p. 245
26. NA26, p. 269
27. NA26, p. 289
28. NA26, p. 384.
29. J. M. Wilson, "The Acts of the Apostles, translated from the Codex Bezae with an Introduction on its Lucan origin and Importance", The Macmillan Co., New York and Toronto, 1923

Further reading

• Christian-B. Amphoux, «La grande lacune du Codex de Bèze.», Vol. 17 (2004) 3-26
• F. H. Chase, The Old Syriac Element in the Text of Codex Bezae. MacMillan, 1893.
• J. Rendel Harris, Codex Bezae: A Study of the so-called Western Text of the New Testament. Cambridge: University Press, 1891.
• J. Rendel Harris, Four lectures on the western text of the New Testament (London 1894)
• M.-É. Boismard – A. Lamouille, Le texte occidental des Actes des Apôtres. Reconstitution et réhabilitation, 2 vol., Paris 1984.
• F. G. Kenyon, Codex Bezae (1901) JTS, pp. 293–299, at the Internet Archive
• A. F. J. Klijn, A Survey of the Researches Into the Western Text of the Gospels and Acts (1949–1959), Novum Testamentum, Volume 3, Numbers 1–2, 1959, pp. 1–53.
• W. A. Strange, The Problem of the Text of Acts, (SNTS MS, 71), Cambridge 1992.
• D. C. Parker, Codex Bezae: An Early Christian Manuscript and its Text. Cambridge: University Press, 1992.
• Codex Bezae, Studies from the Lunel Colloquium, June 1994, ed. D.C. Parker & C.-B. Amphoux, Leiden: Brill, 1996.
• Scrivener F. H. A., Bezae Codex Cantabrigiensis: being an exact Copy, in ordinary Type, of the celebrated Uncial Graeco-Latin Manuscript of the Four Gospels and Acts of the Apostles, written early in the Sixth Century, and presented to the University of Cambridge by Theodore Beza A.D. 1581. Edited, with a critical Introduction, Annotations, and Facsimiles, Cambridge: Deighton, Bell, and Co, 1864.
• Weiss Bernard, Der Codex D in der Apostelgeschichte, Texte und Untersuchungen (Leipzig 1897)
• James D. Yoder, "The Language of the Greek Variants of the Codex Bezae," Novum Testamentum 3 (1959), pp. 241–248.
• L’Évangile de Luc et les Actes des Apôtres selon le Codex Bezae Cantabrigiensis, annotated translation by Sylvie Chabert d’Hyères. Paris: L’Harmattan, 422 p., 2009.

External links

• High resolution digital facsimile of the Codex Bezae with full transcription, from Cambridge University Library
• R. Waltz, Codex Bezae at the Encyclopedia of Textual Criticism
• Bible Researcher website discusses the Codex Bezae
• The Gospels and Acts according to codex Bezae; greek and latin text, translation and comments
• History of Research on Codex Bezae
• Codex Bezae and the Da Vinci Code The alleged parchment 1 has been copied from Codex Bezae
• Real secrets and hoaxes, of Da Vinci Code, Rennes-le-Château and Codex Bezae, analyzed on the "Mercure de Gaillon"
• Codex Bezae and Codex Claromontanus (in French)
• Catholic Encyclopedia 1910: Codex Bezae
• More information at Earlier Latin Manuscripts