2. Early Christian Manuscripts
• The word “Manuscript” is derived from the Latin word
“Manuscriptus” which literally means “written by hand.”
• The printing press was not invented until ca. 1450 and not widely
used until several decades afterwards. Therefore all “books”
produced before this time were written out by hand.
• All early Christian productions of the Bible were written out entirely
by hand and are called “manuscripts.”
• We will be examining early Christian manuscripts of the New
Testament and what they can tell us about the early Christians who
produced them.
3. Early Christian Manuscripts
Manuscripts Are The Earliest Discernable Christian Artifacts
What Can Early Christian Manuscripts Tell Us?
• How They Used the New Testament
• How They Copied the New Testament
• How They Valued the New Testament
• Which Writings They Preferred
• Possibly Their Socio-Economic Circumstances (?)
• What Type of Text They Were Using
• What They Believed About Jesus
• What They Believed About Salvation And the Cross
4. Early Christian Manuscripts
1. Ancient Writing Materials
2. The Rise of the Codex
3. Examples of Early Christian
Manuscripts
4. Publication and Circulation of
Manuscripts
5. Public Reading and
Manuscripts
5. Early Christian Manuscripts
An Explanation on Dating Terms Used
Centuries CE/AD
0 50 100 150 200 250 300 350 400
1st Century 2nd Century 3rd Century 4th Century
7. Ancient Writing Materials
1. Papyrus
2. Parchment
3. Wax Tablet, Notebook
4. Wood, Pottery Shards
(Ostraca), Other
Material
8. Ancient Writing Materials
Papyrus
Grew by the Nile River and for
centuries was a large export
product of ancient Egypt.
“. . . we must make some mention
of the nature of the papyrus, seeing
that all the usages of civilized life
depend in such a remarkable
degree upon the employment of
paper—at all events, the
remembrance of past events.” (Pliny
the Elder, Nat. 13.21, ca. 77-79 CE)
9. Ancient Writing Materials
• Pliny the Elder writing around 77-79 CE
• “All these various kinds of paper are made upon a table, moistened
with Nile water; a liquid which, when in a muddy state, has the
peculiar qualities of glue. This table being first inclined, the leaves of
papyrus are laid upon it lengthwise, as long, indeed, as the papyrus
will admit of, the jagged edges being cut off at either end; after which
a cross layer is placed over it, the same way, in fact, that hurdles are
made. When this is done, the leaves are pressed close together, and
then dried in the sun; after which they are united to one another, the
best sheets being always taken first, and the inferior ones added
afterwards. There are never more than twenty of these sheets to a
roll.” (Pliny the Elder, Nat. 13.23)
10.
11. Ancient Writing Materials
Papyrus Roll
• The Papyrus pages were glued
together to make a bookroll.
• The bookroll would be from 20
to 30 feet long. It could be
lengthened as the author
needed by gluing extra pieces on
to the end.
12.
13. Ancient Writing Materials
Parchment
• It was made from animal hides,
either cattle, sheep, or goat.
• The finest quality was made
from in-utero animals and was
called vellum.
14. Ancient Writing Materials
• Herodotus writing in the 5th century BCE
• “The Ionians also call paper ‘skins’—a survival from long ago when
paper was hard to get, and they did actually use goat and sheep skins
to write on.” (Herodotus, Hist. 5.58)
• Pliny the Elder writing around 77-79 CE
• “In later times, a rivalry having sprung up between King Ptolemy and
King Eumenes, in reference to their respective libraries, Ptolemy
prohibited the export of papyrus; upon which, as Varro relates,
parchment was invented for a similar purpose at Pergamus. After this,
the use of that commodity, by which immortality is ensured to man,
became universally known.” (Pliny the Elder, Nat. 13.20)
15.
16.
17.
18.
19. Ancient Writing Materials
Wax Tablet
• Formed from two or more flat
pieces of wood that held together
at one end with cords wound
through piercings in the wood.
• The central area of each of the
tablet leaves was hollowed out to
receive a coating of wax.
• The wax could then be “written”
on by inscribing the wax with a
stylus.
20. Ancient Writing Materials
• Quintillian writing around 95 CE
• “…. we can write best on waxen tablets from which there is the
greatest facility for erasing, unless, perchance, weakness of sight
requires the use of parchment. Though it assists the sight, parchment
causes delay and interrupts the current of thought from the frequent
movement of the hand, backwards and forwards, while dipping the
pen in the ink.”(Quintilian Inst. Or. X.III.31).
• “And he asked for a writing tablet and wrote, “His name is John.” And
they all wondered” (Luke 1:63).
21.
22.
23. Ancient Writing Materials
• Wood, Pottery Shards (Ostraca),
Other Material
• Wood was often used as a
writing material. Some early
tablets were made that were
absent of wax.
• Broken pieces of pottery (Greek
ὄστρακον) were often used as
cheap writing material. Athens
used ostraka in voting.
24.
25. Ancient Writing Materials
What Can This Tell Us About the Early Christians?
• The early Christians produced copies of the New Testament using the
technology and materials available at the time. They were not golden
tablets dropped from heaven.
• As we will see, early Christians adapted and innovated the materials
available to better disseminate the word of God.
• The process of making a copy of the New Testament or one of its
books was very labor intensive.
• It would have taken a scribe 2-3 days just to copy the letter of
Romans.
26. Ancient Writing Materials
What Can This Tell Us About the Early Christians?
• It would have cost over $2,000 in todays money to pay a scribe to
make a couple of copies, just of Romans!
• A couple of copies of an early collection of Paul’s letters could have
easily cost upwards of $10,000 in todays money and 11-12 days to
produce!
• Because of the high cost, discovering any significant amount of
manuscripts from the early Christians reveals the high value they
placed on studying, circulating, and producing the New Testament.
28. The Rise of the Codex
1. The Bookroll
2. The Codex
3. Christian Preference for the
Codex
4. Ancient Writers on the Codex
5. Paul and the Codex
6. What can this tell us?
29. The Rise of the Codex
The Bookroll
• The dominant book form of the
ancient world for centuries.
• Made from leather, parchment,
or Papyrus.
• Written only on the inside
surface in vertical columns of
scriptio continua. The bookroll
was then rolled up with the text
on the inside.
30. The Rise of the Codex
• Isaiah 34:4
• “All the host of heaven shall rot away, and the skies roll up like a
scroll.”
• Luke 4:17
• “And the scroll of the prophet Isaiah was given to him. He unrolled
the scroll and found the place where it was written. . . “
• Luke 4:20
• “And he rolled up the scroll and gave it back to the attendant and sat
down.”
31.
32. The Rise of the Codex
The Codex
• Began by being made from
parchment as a “notebook” for
storing information.
• Made by placing sheets of
parchment or papyrus on top of
each other and folding down the
middle and stitching.
• Earliest manuscripts of the New
Testament are copied on papyrus
bound in the codex format.
33.
34. Book Forms, First Century CE
77%
2%
6%
15%
BOOKROLL
CODEX
SHEET
FRAGMENT
35. Book Forms, Second Century CE
74%
5%
7%
14%
BOOKROLL
CODEX
SHEET
FRAGMENT
36. Book Forms, Third Century CE
56%
9%
14%
21%
BOOKROLL
CODEX
SHEET
FRAGMENT
37. Book Forms, Fourth Century CE
15%
56%
22%
7%
BOOKROLL
CODEX
SHEET
FRAGMENT
38. The Rise of the Codex
Quintillian writing around 95 CE
• “…. we can write best on waxen tablets from which there is the
greatest facility for erasing, unless, perchance, weakness of sight
requires the use of parchment. Though it assists the sight, parchment
(membranarum) causes delay and interrupts the current of thought
from the frequent movement of the hand, backwards and forwards,
while dipping the pen in the ink.”(Quintilian Inst. Or. X.III.31).
39. The Rise of the Codex
Martial writing at the end of the First Century CE
• “You who are anxious that my books should be with you everywhere,
and desire to have them as companions on a long journey, buy a copy
of which the parchment (membrane) leaves are compressed into a
small compass.” (Epigrams 1.2)
• “Virgil on Parchment (membranis). How small a quantity of
parchment holds the great Maro. His portrait ornaments the first
page. (Epigrams 14.186)
• “Ovid’s Metamorphoses on Parchment (membranis). This mass,
which, as you see, consists of a great number of leaves, contains
fifteen books of the verses of Naso.” (Epigrams 14.192)
40. The Rise of the Codex
Paul on the Codex
• “When you come, bring the
cloak that I left with Carpus at
Troas, also the books (biblion),
and above all the parchments
(membranas).” (1 Tim. 4:13)
• Possibly the earliest
description of the parchment
codex.
41. The Rise of the Codex
What Can This Tell Us About the Early Christians?
• The Christians used the codex format against the surrounding cultural
norm—which was the bookroll.
• This practice was widespread and early which would point to some
type of general agreement and/or unity amongst early Christians in
regards to production and distribution of the New Testament.
• The comments of Martial point to the practical aspects of the codex
format and may tell us something about the early Christian’s
approach to the New Testament—it was meant to be practical.
43. Early Christian Manuscripts
1. Earliest New Testament
Manuscripts
2. Features of the Manuscripts
3. Non Biblical “Christian”
Manuscripts
4. What can this tell us?
44. Early Christian Manuscripts
Earliest New Testament Manuscripts
• Papyrus P52 — 125-175 CE
• Papyrus P104 — 100-200 CE
• Papyrus P45 — ca. 250 CE
• Papyrus P46 — 175-250 CE
• Papyrus P47 — ca. 250 CE
• Papyrus P66 — 175-250 CE
• Papyrus P72 — 250-350 CE
• Papyrus P75 — 175-250 CE
• Papyrus P20 — 250-350 CE
• Papyrus P30 — 175-250 CE
• Papyrus P32 — 175-250 CE
• Codex 0171 — 175-225 CE
• Codex 0206 — 250-350 CE
• Sinaiticus — ca. 350 CE
• Vaticanus — ca. 350 CE
• Bezae — ca. 450 CE
45. Papyrus 46
• Oldest collection of Paul’s epistles
175-250 CE (ca.200 CE).
• This image shows the title to
Galatians.
• 86 leaves survive out of an original
104 leaves (over 200 pages). Each
page is numbered at the top.
• The Codex originally measured
around 6.5 inches wide and around
11 inches tall.
• Contains in the following order, Rom,
Heb, 1st and 2nd Cor, Eph, Gal, Phil,
Col, 1 Th.
46. Here ΘΕΟC is
abbreviated to
ΘC
Here ΥΙΟC is
abbreviated to
ΥΙC
47. Jesus, ΙΗCΟY is abbreviated to IHY
And Christ, XPICTOY is abbreviated
to XPY
48. God, ΘΕΟΝ is
abbreviated to
ΘΝ
Man, ΑΝΘΡΠΟΝ
is abbreviated to
ΑΝΩΝ
49. P75 Luke 14:27
Staurogram
• Unique scribal feature
occurs in the Greek word
for “crucify.”
• The Greek “rho” is super
imposed over the “tau.”
• A visual representation
of Jesus on the Cross?
• Also used in P66 and
P45.
50. Codex 0171
• Recently dated to 175-225 CE
• Fragments of Matthew, and
Luke
• Likely that this manuscript
was a four gospel codex.
• Two Columns.
51. Codex Sinaiticus
• Early 4th century CE.
• Monastery of St. Catherine's
at Mount Sinai in Egypt
• Complete New Testament as
well as the epistle of
Barnabas and a portion of
the Shepherd of Hermas
• Four column formatting
52. Codex Vaticanus
• Early 4th century CE.
• Located at the Vatican
library
• Entire New Testament,
except for 1st and 2nd Tim,
Titus, Philemon and
Revelation
• Three column formatting
53.
54. Early Christian Manuscripts
Non-Biblical “Christian” Manuscripts
• P. Oxy. 4706 — 175-250 CE
• P. Iand 1.4 — 175-250 CE
• P. Oxy. 405 — 175-250 CE
• P. Dura 10 — 175-250 CE
• P. Bon. 1.1 — ca. 250 CE
• P. Amst. 1.25 — 250-350 CE
55. Early Christian Manuscripts
What Can This Tell Us About the Early Christians?
• Despite the varied locations, dates, and quality of production, there
are common features that can be found in all of these Christian
manuscripts.
• Nomina Sacra (abbreviated names of God and Jesus) reveal a broad
agreement from a very early date in the Christian community of a
visual reverence for God and Jesus (as God).
• The ‘staurogram’ reveals an early, visual, and fairly broad agreement
(P45, P66 and P75), that Jesus’ death on the cross was important and
revered.
56. Early Christian Manuscripts
What Can This Tell Us About the Early Christians?
• The earliest manuscripts all have titles. They are the same titles we
use today (Matthew, Mark, Luke and John. 1st and 2nd Timothy . . .
etc.)
• Finally, the large number of extra-biblical writings and commentaries
preserved in very early manuscripts, coupled with the number of
Biblical manuscripts, tells us that the early Christians were a
“bookish” community.
• All of these features highlight a “catholic” community with (loosely)
agreed upon conventions and beliefs.
58. Publication And Circulation
1. Wide Distribution of Early
Christian Manuscripts
2. Pliny and Cicero on publication
and circulation
3. Polycarp and Hermas on
circulation and copying
4. Paul on circulation and
copying.
5. The papyri on circulation
6. Putting it all together
59. Publication And Circulation
The Wide Distribution of Early Christian Manuscripts
• P. Oxy. 4706 — 175-250 CE
• P. Iand 1.4 — 175-250 CE
• P. Oxy. 405 — 175-250 CE
• P. Dura 10 — 175-250 CE
• P. Bon. 1.1 — ca. 250 CE
• P. Amst. 1.25 — 250-350 CE
60.
61. Publication And Circulation
Pliny and Cicero on Publication and Circulation
• A work was first circulated
amongst peers for correction and
editing before it was released for
“publication.”
• There was no “copyright.” Once the
author relinquished control over a
work it was freely copied.
• Copies of a work were circulated
by friends, scholars, interested
parties, and by the wider reading
community.
62. Publication And Circulation
Pliny the Younger on Correcting and Publishing (ca. 100CE)
Writing to his friend Caecilius on preparing his speech for publication;
“First of all, I go through my work myself; next, I read it to two or three
friends and send it to others for comment. If I have any doubts about
their criticisms, I go over them again with one or two people, and
finally read the work to a larger audience; and that is the moment,
believe me, when I make the severest corrections, for my anxiety
makes me concentrate all the more carefully.” (Ep. 7.17)
• Pliny illustrates the practice of reading-out a text among close
associates for corrections and constructive criticism.
63. Publication And Circulation
Cicero on Circulation and Copying
Writing to his brother Quintus about a Book dealer/seller in Rome;
“As to the Latin books, I don’t know which way to turn—they are
copied and exposed for sale with such a quantity of errors!” Ad. Quint.
3.6 (54 BCE)
• Cicero illustrates that there were some book-dealers in antiquity that
sold copies of his works. But book-dealers were not usually respected
and sold poorly made copies riddled with errors. Also note that Cicero
had no control over the quality of the copies that were made of his
works.
64. Publication And Circulation
Cicero on Circulation and Copying
Writing to his friend Atticus;
“I have received the books from [by] Vibius: he is a miserable poet, but
yet he is not without some knowledge nor wholly useless. I am going to
copy the book out and send it back” Ad. Att. 2.20 (59 BCE)
“Alexander’s books—a careless writer and a poorer poet, and yet not
without some useful information—I have sent back to you.” Ad. Att.
2.22 (59 BCE)
• Cicero illustrates the common practice of lending, borrowing and
copying out literary works as a means of procuring books.
65. Publication And Circulation
Cicero on Circulation and Copying
Writing to his friend Atticus about an acquaintance who wants copies
of Cicero’s works;
“I am anxious for a letter from Nepos. Can he really want my books,
when he thinks the subjects on which I plume myself not worth
reading? . . . There is no collection of my letters in existence: but Tiro
has something like seventy. Moreover, there are some to be got from
you. I ought to look through and correct them. They shall not be
published till I have done so.” Ad Att. 16.5 (44 BCE)
• Cicero illustrates that as popularity rose for an author, requests were
made for his works and they began to be copied and circulated.
66.
67. Publication And Circulation
Polycarp and Hermas on Circulation and Copying
• When a work was ready for
“publication,” it was sent to a
central location or personality
from which it was then copied
and disseminated.
• Writings were circulated through
the Christian community as the
work was borrowed and lent
and copies were made.
68. Publication And Circulation
Shepherd of Hermas on Circulation and Copying (ca. 100-150 CE)
The Shepherd of Hermas describes the publication and circulation
process of the work;
“Therefore you will write two little books, and you will send one to
Clement and one to Grapte. Then Clement will send it to the cities
abroad, because that is his job. But Grapte will instruct the widows and
orphans. But you yourself will read it to this city, along with the elders
who preside over the Church.” (Herm. Vis. 2.4)
• Hermas illustrates nicely how a work was disseminated and
“published” in antiquity. It follows the practice described by Pliny and
Cicero. Likely illustrates Gospel publication scenario.
69. Publication And Circulation
Polycarp of Smyrna on Circulation and Copying (ca. 110 CE)
• Polycarp was a disciple of John
the Apostle. He was later Bishop
of Smryna in Asia Minor.
• Ignatius, another disciple of
John, was a prisoner on his way
to Rome and passed through
Smyrna
several cities of Asia Minor
writing seven letters.
• The Philippian Church wrote to
Polycarp about Ignatius.
70. Publication And Circulation
Polycarp of Smyrna on Circulation and Copying (ca. 110 CE)
Polycarp writing to the Philippians in response to their request;
“Both you and Ignatius have written me that if anyone is traveling to
Syria, he should take your letter along also. This I will do, if I get an
opportunity, either myself or the one whom I will send as my
representative, on your behalf as well as ours. We are sending to you
the letters of Ignatius that were sent to us by him together with any
others that we have in our possession, just as you requested. They are
appended to this letter. . . As for Ignatius himself and those with him, if
you learn anything more definite, let us know.” Poly. Phil. 13.1-2
72. Publication And Circulation
Paul on Circulation and Copying (ca. 60 CE)
“Tychicus will tell you all about my activities. . . . I have sent him to you
for this very purpose, that you may know how we are and that he may
encourage your hearts. . . Give my greetings to the brothers at
Laodicea, and to Nympha and the church in her house. And when this
letter has been read among you, have it also read in the church of the
Laodiceans; and see that you also read the letter from Laodicea.” Col.
4:7-16
• Paul expects a close knit Christian community that interacts and
exchanges letters. Similar to what we see 50 years later with Polycarp
and Smryna. We can see the beginnings of the Pauline letter
collection.
73. Publication And Circulation
The Papyri on Circulation and Copying
P. Oxy XVIII 2192
• Dated to the 2nd Century CE
from Oxyrhychus in Egypt.
• The body of the letter is mostly
missing but there are two large
postscripts in two different
hands requesting copies of
books.
74. “Have a copy made of books six and seven of
Hypsicrates’ Men Who Appear in Commedies and
send it to me. Harpocration says that Pollio has
them among his books, and probably others may
have them too. And he also has prose epitomes
of Thersagorus’s Myths of Tragedy.”
“Demetrius the bookseller has them, according to
Harpocration. I have ordered Apollonides to send to
me some of my books—which ones you’ll find out
from him. And if you find any volumes of Seleucus’s
work on Tenses/Metrics/Rhythms that I don’t own,
have copies made and send them to me. Diodorus’s
circle also has some that I don’t own.”
75. Publication And Circulation
Putting it All Together
• There was no “publication” in antiquity as we understand it today.
Works of literature (even collections of letters) were circulated by
requests from acquaintances and social contacts.
• Once a work was released for circulation, the author had no control
over the text. Therefore, a work of literature only gained wide
circulation at the request of those who wished to read the work.
• The early Christians were a close knit community that borrowed and
copied scripture and other Christian literature. This can be seen in the
wide and very early distribution of early Christian manuscripts.
77. Public Reading and Manuscripts
1. Illiteracy in the Roman Empire
2. Pliny on public reading
3. Paul and John on public reading
4. Justin Martyr on public reading
5. Public reading and early Christian
manuscripts
6. The bookroll and elitist reading
communities
7. Putting it all together
78. Public Reading and Manuscripts
Illiteracy in the Roman Empire
• There was no organized public school
system like our modern education system.
Education was available only to those who
could afford to pay for a tutor.
• The result was that during the Roman
Empire only about 10-15% of the
population could read.
• Many of those who could read had a very
limited literacy.
79. Public Reading and Manuscripts
Illiteracy in the Roman Empire
• Scribes were employed to compose
personal letters, legal and business
documents, and official government
paperwork.
• Publicly reading-out a text to a crowd
overcame many of the shortcomings of
illiteracy. This allowed for an illiterate
culture to become familiar with a text.
It was common for poets and authors
to read-out their work in the market
places and other public venues.
80. Public Reading and Manuscripts
Pliny the Younger on Public Reading (ca. 100 CE)
Describing his dinner party to a friend;
“You would have heard a comic play, a reader or a singer, or all three if I felt
generous.” Ep. 1.15
Describing a public readings to friends;
“This year has raised a fine crop of poets; there has scarcely been a day
throughout the month of April when someone was not giving a public
reading.” Ep. 1.13
“I have come away from a public reading given by a friend of mine in such a
sorry state of indignation. . . The work being read was highly finished in every
way, but two or three clever persons—or so they seem to themselves and a
few others—listened to it like deaf mutes.” Ep. 6.17
81. Public Reading and Manuscripts
Paul and John on Public Reading
“And when this letter has been read among
you, have it also read in the church of the
Laodiceans; and see that you also read the
letter from Laodicea.” Col. 4:7-16
“Until I come, devote yourself to the public
reading of Scripture, to exhortation, to
teaching.” 1 Tim 4:13
“I put you under oath before the Lord to
have this letter read to all the brothers.” 1
Thess. 5:27
82. Public Reading and Manuscripts
Paul and John on Public Reading
John describes how Revelations would have been read in the first
century Church;
“Blessed is the one who reads (singular) aloud the words of this
prophecy, and blessed are those who hear (plural), and who keep what
is written in it, for the time is near.” Rev. 1:3
A solitary reader would have stood before the audience and read the
text aloud as they Christians listened and hopefully took to heart what
was being read to them.
83. Public Reading and Manuscripts
Justin Martyr on Public Reading (ca. 150-160 CE)
Justin described the worship service of second century Christians;
“And on the day called Sunday, all who live in cities or in the country
gather together to one place, and the memoirs of the apostles or the
writings of the prophets are read, as long as time permits; then, when
the reader has ceased, the president verbally instructs, and exhorts to
the imitation of these good things.” 1 Apol. 67
It is striking how closely this follows Paul's commands to Timothy;
public reading, exhortation, and teaching.
84. Public Reading and Manuscripts
• All manuscripts had scriptio
continua, that is, a continuous
flow of letters.
• There was no punctuation and
no reading aids to help in
deciphering a text.
• The ancient reader had much
more responsibility in
interpreting a text than the
modern reader.
87. Public Reading and Manuscripts
Public Reading and Early Christian Manuscripts
• Christian manuscripts, on
average, have fewer lines per
page. And fewer words per line.
• Christian manuscripts have
reader’s aids in the text, placed
there by the scribe.
• This reveals that these
manuscripts were designed to
assist readers in reading out the
text in public.
88. “Ekthesis,” marks the
beginning of a new
section or paragraph.
These two mark the
beginning of the two
parables at Luke 15:8 & 11
A raised dot signals the end
of a sentence at the end of
Luke 15:4.
A “space” that signals the end
of a paragraph, the end of the
parables at Luke 15:7 & 10.
89. A significant space with a raised
dot that signals the end of John
1:4.
Raised dots and spaces are used
throughout this manuscript.
90. Public Reading and Manuscripts
The Bookroll and Elitist Reading Communities
• The bookroll in contrast to
Christian manuscripts had no
view to practicality, lacked
punctuation.
• The bookroll represented high-culture,
an elitist mentality of
learning and refinement.
• The ability to decipher and
understand the bookroll was a
mark of elitism and high culture.
91.
92. Public Reading and Manuscripts
Putting it All Together
• Bookrolls in antiquity were written in scriptio continua with very little
or no punctuation or other para-linguistic reading aids. This is a
reflection of the elitist reading culture of the Roman Empire.
• Early Christian manuscripts exhibit punctuation, reading aids and
other reader assists. These manuscripts are practical in appearance
and design.
• Early Christian manuscripts reflect the Christian belief in the word of
God as an essential component of the Christian life. By designing
manuscripts to facilitate greater ease in reading, they are working to
disseminate the scriptures to a greater audience.
94. Early Christian Manuscripts
Putting it All Together
• The common features found in all early Christian manuscripts of the
New Testament, nomina sacra, adoption of the codex, and reading
aids, reveal community of Christians with established traditions and
beliefs as well as a consensus on book format.
• The adoption of the codex reveals an anti-cultural, practical approach
to the written text. The New Testament was practical.
• Nomina Sacra and staurogram reveal a reverence for God and Jesus
and the staurogram visually expresses revence for Jesus on the cross.
95. Early Christian Manuscripts
Putting it All Together
• Publication and circulation practices tell us that the early Christians
were an interconnected community that copied and distributed the
New Testament widely and at a very early date.
• Because there was no way for a central authority to control the
copying, publication, and circulation of the manuscripts. Books where
copied and circulated by consensus. Early Christians were people of
the book and placed a high importance on studying the scriptures.
Hinweis der Redaktion
Here we have a page from Vaticanus. So named because of its location in the Vatican library. It dates to the 4th century.
This is the title page to the gospel of Matthew. Notice how the three columns mimic the layout of a bookroll.
Also there is some scribal ornamentation. This is clearly a high-quality manuscript. It is also very large when compared to the compact papyrus codex we have ben examining each page measuring around 11 inches square and is over 1500 pages in length.
It is not a complete New Testament. It contains the Old Testament in Greek, the Septuagint, though in a fragmentary state.
It contains, the entire New Testament, except for 1st and 2nd Tim, Titus, Philemon and Revelation. These have been added by late Medieval insertions.
This is Codex Bezae. It dates to the 5th century and is named after one of its owners, the successor to John Calvin at Geneva, Theadore Beza.
It is a parchment codex and contains, in this order, Matthew, John, Luke and Mark, the 3rd John, and parts of Acts. Luke is the only complete gospel in the manuscript.
An interesting feature of this manuscript is that it is a diglot, it has Greek on the left and a Latin translation on the right.
The manuscript spent some of its life at what is now Lyons in France. During the time of Irenaeus in the second century, there was a large Greek speaking population. It is possible that this manuscript was made to facilitate the dual languages used in the area, Greek and Latin. The titles can be seen in both Greek and Latin (1st box).
An early system of cross references used in the gospels and developed by Eusebius of Caesarea (the Church Historian) can be clearly seen on the left (2nd Box).
P. Oxy. 4706 — 175-250 CE, Shepherd of Hermas in a Bookroll not a codex. The date of composition of Hermas is somewhere around 150CE.
P. Iand 1.4 — 175-250 CE, Shepherd of Hermas in a codex format. The date of composition of Hermas is somewhere around 150CE.
P. Oxy. 405 — 175-250 CE, Irenaeus of Lugdunum in Gaul, Against Heresies composed ca. 180.
P. Dura 10 — 175-250 CE, Possibly a copy of Tatian’s (Assyria) Diatessaron, a for gospel harmony. This was composed late second century.
P. Bon. 1.1 — ca. 250 CE, A fragment of Origen’s Homily on Luke/Matt, died in 253-254CE
P. Amst. 1.25 — 250-350 CE, A fragment of another of Origen’s writigs.
4th Century Fresco from the Catacomb of Domitilla in Rome.
P. Oxy. 4706 — 175-250 CE, Shepherd of Hermas in a Bookroll not a codex. The date of composition of Hermas is somewhere around 150CE.
P. Iand 1.4 — 175-250 CE, Shepherd of Hermas in a codex format. The date of composition of Hermas is somewhere around 150CE.
P. Oxy. 405 — 175-250 CE, Irenaeus of Lugdunum in Gaul, Against Heresies composed ca. 180.
P. Dura 10 — 175-250 CE, Possibly a copy of Tatian’s (Assyria) Diatessaron, a for gospel harmony. This was composed late second century.
P. Bon. 1.1 — ca. 250 CE, A fragment of Origen’s Homily on Luke/Matt, died in 253-254CE
P. Amst. 1.25 — 250-350 CE, A fragment of another of Origen’s writings.