Кодекс Ватиканус: Древнейшая греческая рукопись Библии IV века

4th century Bible manuscript in Greek

The Codex Vaticanus (The Vatican, Bibl. Vat., Vat. gr. 1209), designated by siglum B or 03 (in the Gregory Aland numbering of New Testament manuscripts), δ 1 (in the von Soden numbering of New Testament manuscripts), is a Christian manuscript of a Greek Bible, containing the majority of the Greek Old Testament and the majority of the Greek New Testament. It is one of the four great uncial codices. Along with Codex Alexandrinus and Codex Sinaiticus, it is one of the earliest and most complete manuscripts of the Bible. Using the study of comparative writing styles (palaeography), it has been dated to the 4th century. The manuscript became known to Western scholars as a result of correspondence between textual critic Desiderius Erasmus Roterodamus (known usually as Erasmus) and the prefects of the Vatican Library. Portions of the codex were collated by several scholars, but numerous errors were made during this process. The codex's relationship to the Latin Vulgate and the value Jerome placed on it is unclear. In the 19th century transcriptions of the full codex were completed. It was at that point that scholars became more familiar with the text and how it differed from the more common Textus Receptus (a critical edition of the Greek New Testament based on earlier editions by Erasmus). Most current scholars consider Codex Vaticanus to be one of the most important Greek witnesses to the Greek text of the New Testament, followed by Codex Sinaiticus. Until the discovery by Tischendorf of Sinaiticus, Vaticanus was considered to be unrivalled. It was extensively used by textual critics Brooke F. Westcott and Fenton J. A. Hort in their edition of The New Testament in the Original Greek in 1881. The most widely sold editions of the Greek New Testament are largely based on the text of the Codex Vaticanus. Codex Vaticanus "is rightly considered to be the oldest extant copy of the Bible." The codex is named after its place of conservation in the Vatican Library, where it has been kept since at least the 15th century.

The manuscript is a codex (precursor to the modern book) in quarto volume, written on 759 leaves of fine and thin vellum (sized , although originally bigger), in uncial letters, arranged in quires of five sheets or ten leaves each, similar to Codex Marchalianus or Codex Rossanensis; but unlike Codex Sinaiticus which has an arrangement of four or three sheets. The number of the quires is often found in the margin. Originally it must have been composed of 830 parchment leaves, but it appears that 71 leaves have been lost. The Old Testament currently consists of 617 sheets and the New Testament of 142 sheets. The codex is written in three columns per page, with 40–44 lines per column, and 16–18 letters per line. In the poetical books of the Old Testament (OT) there are only two columns to a page. There are 44 lines in a column in the Pentateuch (first five books of the OT), Joshua, Judges, Ruth, and 1 Kings 1:1–19:11; in 2 Chronicles 10:16–26:13 there are 40 lines in a column; and in the New Testament always 42. The manuscript is one of the very few New Testament manuscripts to be written with three columns per page. The other two Greek codices written in that way are Uncial 048 and Uncial 053. The Greek lettering in the codex is written continuously in small and neat letters. All the letters are equally distant from each other; no word is separated from the other, with each line appearing to be one long word. Punctuation is rare (accents and breathings have been added by a later hand) except for some blank spaces, diaeresis on initial iotas and upsilons, abbreviations of the nomina sacra (abbreviations of certain words and names considered sacred in Christianity) and markings of OT citations. The first letter of a new chapter sometimes protrudes a little from the column. The OT citations were marked by an inverted comma or diplai (>). There are no enlarged initials; no stops or accents; no divisions into chapters or sections such as are found in later manuscripts. The text of the Gospels is not divided according to the Ammonian Sections with references to the Eusebian Canons, but is divided into peculiar numbered sections: Matthew has 170, Mark 61, Luke 152, and John 80. This system is only found in two other manuscripts: Codex Zacynthius and Minuscule 579. There are two system divisions in the Acts and the Catholic Epistles which differ from the Euthalian Apparatus. In Acts, these sections are 36 (the same system as Codex Sinaiticus, Codex Amiatinus, and Codex Fuldensis) and according to the other system 69 sections. The chapters in the Pauline epistles are numbered continuously as the Epistles were regarded as comprising one book.

In the Old Testament, the type of text varies, with a received text in Ezekiel and a rejected one in the Book of Isaiah. In Judges the text differs substantially from that of the majority of manuscripts, but agrees with the Old Latin, Sahidic version and Cyril of Alexandria. In Job, it has the additional 400 half verses from Theodotion, which are not in the Old Latin and Sahidic versions. The text of the Old Testament was considered by critics, such as Hort and Cornill, to be substantially that which underlies Origen's Hexapla edition, completed by him at Caesarea and issued as an independent work (apart from the other versions with which Origen associated it) by Eusebius and Pamphilus. In the New Testament, the Greek text of the codex is considered a representative of the Alexandrian text type. It has been found to agree very closely with the text of Bodmer in the Gospels of Luke and John. has been dated to the beginning of the 3rd century, and hence is at least 100 years older than the Codex Vaticanus itself. This is purported to demonstrate (by recourse to a postulated earlier exemplar from which both and B descend) that Vaticanus accurately reproduces an earlier text from these two biblical books, which reinforces the reputation the codex held amongst Biblical scholars. It also strongly suggests that it may have been copied in Egypt. In the Pauline epistles there is a distinctly Western element. Textual critic Kurt Aland placed it in Category I of his New Testament manuscript classification system. Category 1 manuscripts are described as "of a very special quality, i. e., manuscripts with a very high proportion of the early text, presumably the original text, which has not been preserved in its purity in any one manuscript."

The codex originally contained a virtually complete copy of the Greek Old Testament (known as the Septuagint / LXX), lacking only 1 4 Maccabees and the Prayer of Manasseh. The original 20 leaves containing Genesis 1:1–46:28a (31 leaves) and Psalm 105:27–137:6b have been lost. These were replaced by pages transcribed by a later hand in the 15th century. 2 Kings 2:5–7, 10 13 are also lost due to a tear to one of the pages. The order of the Old Testament books in the codex is as follows: Genesis to 2 Chronicles as normal; 1 Esdras; 2 Esdras (Ezra–Nehemiah); the Psalms; Proverbs; Ecclesiastes; Song of Songs; Job; Wisdom; Ecclesiasticus; Esther; Judith; Tobit; the minor prophets from Hosea to Malachi (but in the order: Hosea, Amos, Micah, Joel, Obadiah, Jonah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi); Isaiah; Jeremiah; Baruch; Lamentations and the Epistle of Jeremiah; Ezekiel and Daniel. This order differs from that followed in Codex Alexandrinus. The extant New Testament portion contains the Gospels, Acts, the general epistles, the Pauline epistles, and the Epistle to the Hebrews (up to Hebrews 9:14, καθα[ριει); it is lacking 1 and 2 Timothy, Titus, Philemon, and Revelation. The missing part of Hebrews and Revelation were supplemented by a 15th century minuscule hand (folios 760–768), and are catalogued separately as minuscule 1957. It is possible some apocryphal books from the New Testament were included at the end (as in codices Sinaiticus and Alexandrinus). It is also possible that Revelation was not included.

The provenance and early history of the codex are uncertain; Rome (Hort), southern Italy, Alexandria (Kenyon,), and Caesarea (T. C. Skeat; Burkitt) have been suggested as possible origins. Hort based his argument for Rome mainly on certain spellings of proper names, such as Ισακ and Ιστραηλ, which show a Western or Latin influence. A second argument was the chapter division in Acts, similar to the ones in Sinaiticus and Vaticanus, is not found in any other Greek manuscript, but is present in several manuscripts of the Latin Vulgate. Robinson cautiously suggests however, the system of chapter divisions was introduced into the Vulgate by Jerome himself, due to his studies at Caesarea. Hort also postulated the codex was copied from a manuscript whose line length was 12–14 letters per line, as when the codex's scribe made large omissions, they were typically 12–14 letters long. Kenyon suggested the manuscript originated in Alexandria: "It is noteworthy that the section numeration of the Pauline Epistles in B shows that it was copied from a manuscript in which the Epistle to the Hebrews was placed between Galatians and Ephesians — an arrangement which elsewhere occurs only in the Sahidic version." Kenyon also suggested the order of the Pauline epistles indicates a connection with Egypt, and as in Codex Alexandrinus, the titles of some of the books contain letters of a distinctively Coptic character, particularly the Coptic mu (which was also frequently seen at the ends of lines where space has to be economized). According to Metzger, "the similarity of its text in significant portions of both Testaments with the Coptic versions and with Greek papyri, and the style of writing (notably the Coptic forms used in some of the titles) point rather to Egypt and Alexandria". It has been postulated the codex was at one time in the possession of Cardinal Bessarion, because the minuscule supplement has a text similar to one of Bessarion's manuscripts. T. C. Skeat believed Bessarion's mentor, the patriarchal notary in Constantinople John Chortasmenos, had the book brought to Rome from Constantinople around the time of the fall of the Byzantine Empire. Paul Canart argued the decorative initials added to the manuscript in the Middle Ages are reminiscent of Constantinopolitan decoration found in the 10th century, but the poor execution gives the impression they were added in the 11th or 12th century, and likely not before the 12th century in light of the way they appear in connection with notes in a minuscule hand at the beginning of the book of Daniel. T. C. Skeat first argued that Codex Vaticanus was among the 50 Bibles that the Emperor Constantine I ordered Eusebius of Caesarea to produce. The codex is generally assigned to the middle of the fourth century and considered contemporary or slightly earlier than Codex Sinaiticus, which can be dated with a reasonable degree of confidence between the early fourth century and the early fifth century.

The manuscript is believed to have been housed in Caesarea in the 6th century, together with Codex Sinaiticus, as they have the same unique division of chapters in Acts. It came to Italy, probably from Constantinople, after the Council of Florence (1438–1445). The manuscript has been housed in the Vatican Library (founded by Pope Nicholas V in 1448) for as long as it has been known, possibly appearing in the library's earliest catalog of 1475 (with shelf number 1209), but definitely appearing in the 1481 catalog. In the catalog from 1481 it was described as a "Biblia in tribus columnis ex membranis in rubeo" (three column vellum Bible).

In the 16th century, Western scholars became aware of the manuscript as a consequence of the correspondence between Erasmus and the prefects of the Vatican Library, successively Paulus Bombasius, and Juan Ginés de Sepúlveda. In 1521, Bombasius was consulted by Erasmus as to whether the Codex Vaticanus contained the Comma Johanneum, and Bombasius supplied a transcript of 1 John 4:1–3 and 1 John 5:7–11 to show that it did not. Sepúlveda in 1533 cross checked all places where Erasmus's New Testament (the Textus Receptus) differed from the Vulgate, and supplied Erasmus with 365 readings where the Codex Vaticanus supported the latter, although the list of these 365 readings has been lost. Consequently, the Codex Vaticanus acquired the reputation of being an old Greek manuscript that agreed with the Vulgate rather than with the Textus Receptus. Not until much later would scholars realise it conformed to a text that differed from both the Vulgate and the Textus Receptus – a text that could also be found in other known early Greek manuscripts, such as the Codex Regius (L), housed in the French Royal Library (now Bibliothèque nationale de France). Giulio Bartolocci, librarian of the Vatican, produced a collation in 1669 which was not published; it was never used until a copy of it was found in the Royal Library at Paris by Scholz in 1819. This collation was imperfect and revised in 1862. Another collation was made in 1720 for Bentley by Mico, then revised by Rulotta, which was not published until 1799. Bentley was stirred by Mill's claim of 30,000 variants in the New Testament and he wanted to reconstruct the text of the New Testament in its early form. He felt that among the manuscripts of the New Testament, Codex Alexandrinus was "the oldest and best in the world". Bentley understood the necessity to use manuscripts if he were to reconstruct an older form than that apparent in Codex Alexandrinus. He assumed that by supplementing this manuscript with readings from other Greek manuscripts, and from the Latin Vulgate, he could triangulate back to a single recension which he presumed existed at the time of the First Council of Nicaea. He therefore required a collation from Vaticanus. The text of the collation was irreconcilable with Codex Alexandrinus and he abandoned the project. A further collation was made by scholar Andrew Birch, who, in 1798, in Copenhagen, edited some textual variants of the Acts of the Apostles and the Epistles, in 1800 for the Book of Revelation, in 1801 for the Gospels. They were incomplete and included together with the textual variants from the other manuscripts. Many of them were false. Andrew Birch reproached Mill and Wettstein, that they falso citatur Vaticanus (cite Vaticanus incorrectly), and gave as an example Luke 2:38 – Ισραηλ [Israel] instead of Ιερουσαλημ [Jerusalem]. The reading Ισραηλ could be found in the codex 130, housed at the Vatican Library, under shelf number Vat. gr. 359. Before the 19th century, no scholar was allowed to study or edit the Codex Vaticanus, and scholars did not ascribe any value to it; in fact, it was suspected to have been interpolated by the Latin textual tradition. John Mill wrote in his Prolegomena (1707): "in Occidentalium gratiam a Latino scriba exaratum" (written by a Latin scribe for the western world). He did not believe there was value to having a collation for the manuscript. Wettstein would have liked to know the readings of the codex, but not because he thought that they could have been of any help to him for difficult textual decisions. According to him, this codex had no authority whatsoever (sed ut vel hoc constaret, Codicem nullus esse auctoris). In 1751 Wettstein produced the first list of the New Testament manuscripts, Codex Vaticanus received symbol B (because of its age) and took second position on this list (Alexandrinus received A, Ephraemi – C, Bezae – D, etc.) until the discovery of Codex Sinaiticus (designated by א). Griesbach produced a list of nine manuscripts which were to be assigned to the Alexandrian text: C, L, K, 1, 13, 33, 69, 106, and 118. Codex Vaticanus was not in this list. In the second (1796) edition of his Greek NT, Griesbach added Codex Vaticanus as a witness to the Alexandrian text in Mark, Luke, and John. He still believed the first half of Matthew represented the Western text type.

Codex Vaticanus is considered as one of the most important manuscripts for the text of the Septuagint and Greek New Testament. It is a leading example of the Alexandrian text type. It was used by Westcott and Hort in their edition, The New Testament in the Original Greek (1881), and it was the basis for their text. All critical editions of the New Testament published after Westcott and Hort were closer in the Gospels to the Codex Vaticanus text than to the Sinaiticus, with only the exception of Hermann von Soden's editions which are closer to Sinaiticus. All editions of Nestle Aland remain close in textual character to the text of Westcott Hort. According to the commonly accepted opinion of the textual critics, it is the most important witness of the text of the Gospels, in the Acts and Catholic epistles, with a stature equal to Codex Sinaiticus, although in the Pauline epistles it includes Western readings and the value of the text is somewhat less than the Codex Sinaiticus. The manuscript is not complete. Aland notes: "B is by far the most significant of the uncials".

For more bibliographies see: J. K. Elliott, A Bibliography of Greek New Testament Manuscripts (Cambridge University Press: 1989), pp. 34–36.