Codex Alexandrinus
Greek Old Testament and Greek New Testament† | |
Date | 5th century AD |
---|---|
Script | Greek |
Now at | British Library |
Size | 32 × 26 cm (12.6 × 10.4 in) |
Type | Byzantine text-type in Gospels, alexandrian in rest of NT |
Category | III (in Gospels), I (in rest of NT) |
Hand | elegantly written but with errors |
Note | close to 𝔓74 in Acts, and to 𝔓47 in Rev |
The Codex Alexandrinus (London,
It derives its name from the city of Alexandria (in Egypt), where it resided for a number of years before it was brought by the Eastern Orthodox Patriarch Cyril Lucaris from Alexandria to Constantinople (modern day Istanbul in Turkey).[2]: 152 Then it was given to Charles I of England in the 17th century. Bishop Brian Walton assigned Alexandrinus the capital Latin letter A in the Polyglot Bible (a multi-language version of the Bible with the different languages placed in parallel columns) of 1657.[3] This designation was maintained when the New Testament manuscript list system was standardized by Swiss theologian and textual critic J. J. Wettstein in 1751.[4] Thus Alexandrinus held the first position in the manuscript list.[5]: 340
Until the later purchase of Codex Sinaiticus, biblical scholar and textual critic Frederick H. A. Scrivener described it as the best manuscript of the Greek Bible deposited in Britain.[6]: 51 Today, it rests along with Codex Sinaiticus in one of the showcases in the Sir John Ritblat Gallery of the British Library in London, U.K.[7][8] A full photographic reproduction of the New Testament volume (Royal MS 1 D. viii) is available on the British Library's website.[9]
Description
The manuscript is a
The text in the codex is written in two columns in uncial script, with between 49 and 51 lines per column, and 20 to 25 letters per line.[1]: 30 [13] The beginning lines of each book are written in red ink, and sections within the book are marked by a larger letter set into the margin. The text is written continuously, with no division of words (known as Scriptio continua), but some pauses are observed in places in which a dot should be between two words.[2]: 153 There are no accents or breathing marks, except a few added by a later hand. The punctuation was written by the first hand.[10] The poetical books of the Old Testament are written stichometrically (this being a new verse/phrase starting on a new line).[10] The Old Testament quotations in the text of New Testament are marked in the margin by the sign 〉(known as a diplai).[5]: 340
The only decorations in the codex are tail-pieces at the end of each book (see illustration), and it also shows a tendency to increase the size of the first letter of each sentence. The larger letters at the beginning of the sections stand out in the margin as in codices
iotacistic errors occur in the text: αὶ is exchanged for ε, εὶ for ὶ and η for ὶ. This is, however, no more than seen in other manuscripts of the same date.[14]: 104 The letters Ν and Μ are occasionally confused, and the cluster ΓΓ (gg) is substituted with ΝΓ (ng). This may be an argument which points to Egypt as where the codex was produced,[2]: 155 but it is not universally accepted.[16]
The handwriting of the text from the beginning of Luke to 1 Corinthians 10:8 differs from that of the rest parts of the manuscript. Some letters have
The
The various
The number of scribes who worked on the codex have been disputed. According to biblical and classical scholar Frederic Kenyon's opinion there were five scribes, two scribes in the Old Testament (I and II) and three in the New (III, IV, and V).[20] Subsequently, textual critics Theodore Skeat and Milne argued there were only two or possibly three scribes.[21][n 2] 20th-21st century scholars agreed in that case (such as biblical scholar and textual critic Bruce Metzger, biblical scholar and textual critic Kurt Aland, textual critic Juan Hernández Jr., and textual critic Dirk Jongkind).[22]: 119–120 [18]: 101
Many corrections have been made to the manuscript, some of them by the original scribe, but the majority of them by later hands.
Each leaf has Arabic numeration, set in the verso of the lower margin. The first surviving leaf of Matthew has number 26. The 25 leaves now lost must have been extant when that note was written.[14]: 102
Contents
The codex contains a nearly complete copy of the
There is an appendix marked in the index, which lists the
Due to damage and lost folios, various passages are missing or have defects:
- Lacking: : 30
- Damaged: Gen 14:14–17, 15:1–5, 15:16–19, 16:6–9 (lower portion of torn leaf lost);[13]: 29
- Defects due to torn leaves: Genesis 1:20–25, 1:29–2:3, Sirach 50:21f, 51:5;[24]
- Lacunae on the edges of almost every page of the Apocalypse.[18]
- The ornamented colophon of the Epistle to Philemon has been cut out.[17]: 4
Textual features
Textual critics have had a challenging task in classifying the text of the codex, specifically when it comes to the New Testament; the exact relationship to other text-types and manuscript families is still disputed, and as such the Greek text of the codex is considered to be of mixed text-types.[1] The text-types are groups of different New Testament manuscripts which share specific or generally related readings, which then differ from each other group, and thus the conflicting readings can separate out the groups. These are then used to determine the original text as published; there are three main groups with names: Alexandrian, Western, and Byzantine.[7]: 205–230 The codex is a representative of the Byzantine text-type in the Gospels (the text-type's oldest example),[7] and the rest of the New Testament books are of the Alexandrian text-type, with some Western readings. As the text in the codex is believed to have come from several different traditions, different parts of the codex are not of equal textual value.[7] Aland placed it in Category III in the Gospels, and in Category I in rest of the books of the New Testament according to his manuscript text classification system.[1] Category III manuscripts are described as having "a small but not a negligible proportion of early readings, with a considerable encroachment of [Byzantine] readings, and significant readings from other sources as yet unidentified";[1]: 335 Category I manuscripts are depicted as featuring "a very high proportion of the early text, presumably the original text, which has not been preserved in its purity in any one manuscript."[1]: 335
- Text of the Gospels
The Byzantine text of the Gospels has a number of
- Text of the rest of the codex
Alexandrinus follows the Alexandrian readings through the rest of the New Testament; however, the text goes from closely resembling
Some Textual Variants
Old Testament
- εκατον και ογδοηκοντα επτα ετη (187 years) – A
- εκατον και εξηκοντα επτα ετη (167 years) – B
- εν στυλω (in a pillar) – A
- εν νεφελη (in a cloud) – B[29]: 345
- ελαβεν (took) – A
- επαταξεν (struck) – B[29]: 373
- μαδων (maroon) – A
- μαρρων (mud) – B[29]: 373
- υιος Μανασση – A
- υιου Μωυση – B[29]: 480
Ezra 10:22 (9:22 LXX)
- κοπον (work) – A
- πονον (pain) – B[30]
New Testament
Example of differences between Family Π and Codex Alexandrinus in Mark 10:50–51 | ||
Family Π | Codex Alexandrinus | Differences |
---|---|---|
ο δε αποβαλων το ιματιον αυτου αναστας ηλθε προς τον ιν· και αποκριθεις ο ις λεγει αυτω τι σοι θελεις ποιησω; ο δε τυφλος ειπεν αυτω· ραββουνι ινα αναβλεψω· |
ο δε αποβαλων το ιματιον αυτου αναστας ηλθεν προς τον ιν· και αποκριθεις λεγει αυτω ο ις τι θελεις ποιησω σοι· ο δε τυφλος ειπεν αυτω· ραββουνι ινα αναβλεψω· |
– Ν εφελκυστικον order of words – |
Having discarded his cloak, standing up he came towards Jesus. And in response, Jesus said to him, "What for you do you want me to do? The blind man said to him, "Rabbi: that I would be able to see." |
Having discarded his cloak, standing up he came towards Jesus. And in response, said to him Jesus, "What do you want me to do for you? The blind man said to him, "Rabbi: that I would be able to see." |
- incl. – A C D K W Γ Δ Θ ƒ13 28 33 565 700 892 1241 1424 ℓ 844 ℓ 2211 Byz
- omit – B k sys arm[31]: 148–149
- ἀνοίξας (opened) – A bo
- ἀναπτύξας (unrolled) – א Dc K Δ Θ Π Ψ ƒ1 ƒ13 28 565 700 1009 1010 Byz[32]: xiii
- ωρα ην ως εκτη (about the sixth hour) – A
- ωρα ην ως δεκατη (about the tenth hour) – Majority of manuscripts[31]: 249
- πνεῦμα ἅγιον ἐπέπεσεν ἐπὶ τὸν εὐνοῦχον, ἄγγελος δέ κυρίου ἥρπασεν τὸν Φίλιππον (the Holy Spirit fell on the eunuch, and an angel of the Lord caught up Philip) – A vgsyrh
- πνεῦμα κυρίου (spirit of the Lord) – majority of manuscripts[31]: 345 [32]: 316
- Ἔλληνας (Greeks) – A 𝔓74 אc D
- εὐαγγελιστάς (Evangelists) – א*
- Ἑλληνιστάς (Hellenists) – Majority of manuscripts[31]: 461
- γνωστῶν ἀπ᾿ αἰῶνος τῷ κυρίῳ τὸ ἔργον αὐτοῦ – A 𝔓74
- γνωστὰ ἀπʼ αἰῶνος – co; Eus
- γνωστὰ ἀπʼ αἰῶνός ἐστιν τῷ θεῷ πάντα τὰ ἔργα αὐτοῦ – Majority of manuscripts[31]: 475
- του κυριου (of the Lord) – A 1891
- του θεου (of God) –
- ανταποδοσεως (reward) – A (singular reading)
- αποκαλυψεως (revelation) – Majority of manuscripts[31]: 411
- Ιησου μη κατα σαρκα περιπατουσιν – A vg
- Ιησου – boeth
- Ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα – Majority of manuscripts[33]: 548
- μυστηριον (mystery) – A bo
- μαρτυριον (witness) – Majority of manuscripts[33]: 581
- τη προσευχη (prayer) – A boarm eth
- τη νηστεια και τη προσευχη (fasting and prayer) – Majority of manuscripts[33]: 591
- χρηστοτητος – A bo
- χαριτος – Majority of manuscripts[31]: 504
- του διαβολου (of the devil) – A (singular reading)
- της πλανης (of deceit) – Majority of manuscripts[31]: 509
1 Timothy 3:16
- ὃς ἐφανερώθη (who was manifested) – A* 2127 ℓ 599
- θεός ἐφανερώθη (God was manifested) – A2
- παντι εργω και λογω αγαθω (every good work and word) – A (singular reading)
- παντι εργω αγαθω (every good work)- Majority of manuscripts[33]: 778
- δι' ὕδατος καὶ αἵματος καὶ πνεύματος (through water and blood and spirit) – A bo; Origen
- δι' ὕδατος καὶ αἵματος (through water and blood) – Majority of manuscripts[33]: 823 [n 5]
- New Testament scholar and textual critic Ehrman identified it as Orthodox corrupt reading.[34]
- πρωτοτοκος (firstborn) – A (singular reading)
- πρωτος (the first) – Majority of manuscripts[31]: 634
- ἠγόρασας τῷ θεῷ (redeemed to God) – A eth
- ἠγόρασας τῷ θεῷ ἡμᾶς (redeemed us to God) – All other manuscripts containing this verse - : 848
Non-included Verses
- omit – A bo
- incl. – Majority of manuscripts[32]: 99
- omit – A bopt
- incl. – Majority of manuscripts[32]: 151
- incl. – bomss
- omit – A : 388
- omit – A co
- incl. – Majority of manuscripts[32]: 444
- omit – A co
- incl. – Majority of manuscripts[32]: 476
Alexandrinus is an important witness for the absence of Pericope Adultera (John 7:53–8:11). Gregory asserted in regard to the lost two leaves (John 6:50–8:52), "For by counting the lines we can prove that it was not in the book. There was not room for it".[13]: 30 [5]: 343 A similar counting involving missing leaves is done with Codex Ephraemi.[32]: 187
History
Place of origin
The codex's original provenance is unknown. Cyril Lucaris was the first to suggest Alexandria as its place of origin, which has been the traditional view and is the most probable hypothesis.[18]: 100 This popular view is based on an Arabic note on folio 1 (from the 13th or 14th century), which reads: "Bound to the Patriarchal Cell in the Fortress of Alexandria. Whoever removes it thence shall be excommunicated and cut off. Written by Athanasius the humble."[35]: 6 "Athanasius the humble" is identified with Athanasius III, Patriarch of Alexandria from 1276 to 1316.[22]: 119
F. C. Burkitt questioned this popular view. According to Burkitt, the note reads: "Bound to the Patriarchal Cell in the Fortress of Alexandria. He that lets it go out shall be cursed and ruined. The humble Athanasius wrote (this)."[36] The codex had been found on Mount Athos, and might have been taken to Egypt by Cyril in 1616, and so all the Arabic writing in the codex could have been inserted between that date and 1621, when Cyril was elected Ecumenical Patriarch of Constantinople.[36] On this supposition "Athanasius the humble" might have been "some person of Cyril's staff who had charge of his library". According to Burkitt's view the codex was found on Athos, but it was written in Constantinople, because it represents a Constantinopolitan text (now known as the Byzantine text).[36] This hypothesis was supported by Kirsopp Lake.[37]
Frederic G. Kenyon opposed Burkit's view, and argued Cyril firmly believed in the Egyptian origin of the codex.[23] In 1938 A. S. Fulton, the Keeper of the Department of Oriental Printed Books and Manuscripts in the British Museum, re-examined the Athanasius note, and based on palaeographical grounds his opinion was it could be dated to the 13th or 14th century, and the 17th century was excluded. In 1945 T. D. Moschonas published a catalogue of the library of the Patriarch of Alexandria, in which he printed two Greek notes, both from 10th-century manuscripts of John Chrysostom, inserted by the Patriarch Athanasius III. The two notes must have been written between 1308 and 1316. Although the note in the Codex Alexandrinus is entirely in Arabic, and therefore no identity of hand with the Greek notes can be expected, the similarity of wording leaves no doubt that this is also the work of Athanasius III.[22]: 120
According to Skeat the note in the codex indicated the codex had not previously been in the Patriarchal Library in Alexandria. The codex was carried from Constantinople to Alexandria between 1308 and 1316, together with two manuscripts of Chrysostom. It remained in Alexandria until 1621, when Cyril removed it to Constantinople. Whether it was originally written in Constantinople or in Alexandria, is another question. Skeat did not try to give the answer on this question ("if any future scholar wishes to claim a Constantinopolitan origin for the Codex Alexandrinus, it is at least open to him to do so").[22]: 121 [n 6] This view was supported by McKendrick, who proposes an Ephesian provenance for the codex.[35]: 10–11
A 17th-century Latin note on a flyleaf (from the binding in a royal library) states the codex was given to a patriarchate of Alexandria in 1098 (donum dedit cubicuo Patriarchali anno 814 Martyrum), although this may well be "merely an inaccurate attempt at deciphering the Arabic note by Athanasius" (possibly the patriarch Athanasius III).[39] The authority for this statement is unknown.[20]
Date
According to an Arabic note on the reverse of the first volume of the manuscript, the manuscript was written by the hand of Thecla, the martyr, a notable lady of Egypt, a little later than the Council of Nicaea (A.D. 325).[5]: 341 [35]: 5–6 Tregelles made another suggestion, the New Testament volume has long been mutilated, and begins now in the twenty-fifth chapter of Matthew, in which chapter the lesson for Thecla's Day stands. "We cannot be sure how the story arose. It may be that the manuscript was written in a monastery dedicated to Thecla."[5]: 341 Tregelles thought that Thecla's name might have on this account been written in the margin above, which has been cut off, and that therefore the Egyptians imagined that Thecla had written it.[2]: 152–153 Cyril Lucaris believed in Thecla's authorship, but the codex cannot be older than from late 4th century.[20][35]: 5
Codex Alexandrinus contains the Epistle of Athanasius on the Psalms to Marcellinus, so it cannot be considered earlier than A.D. 373 (
Codex Alexandrinus was written a generation after codices Sinaiticus and Vaticanus, but it may still belong to the fourth century. It cannot be later than the beginning of the fifth.
In Britain
The codex was brought to
: 2Collations and editions
The text of the Epistles of Clement from the codex was published in 1633 by
The Old Testament was edited by Ernst Grabe in 1707–1720,
Woide's edition contained some typesetting errors, such as in the
Textual criticism
According to Bentley the codex is "the oldest and best in the world". Bentley assumed that by supplementing this manuscript with readings from other manuscripts and from the
Griesbach agreed with Woide and expanded on Michaelis' point of view. If this manuscript has been corrupted from a version, it is more reasonable to suspect the Coptic, the version of the country in which it was written. Between this manuscript and both the Coptic and Syriac versions there is a remarkable coincidence.[41] According to Griesbach the manuscript follows three different editions: the Byzantine in the Gospels, the Western in the Acts and General epistles, and the Alexandrian in the Pauline epistles. Griesbach designated the codex by letter A.[41]
Tregelles explained the origin of the Arabic inscription, on which Cyril's statement appears to rest, by remarking that the text of the New Testament in the manuscript begins with Matthew 25:6, this lesson (Matthew 25:1–13) being that appointed by the Greek Church for the festival of St. Thecla.[6]: 102 [5]
Importance
It was the first manuscript of great importance and antiquity of which any extensive use was made by textual critics,[20] but the value of the codex was differently appreciated by different writers in the past. Wettstein created a modern system of catalogization of the New Testament manuscripts. Codex Alexandrinus received symbol A and opened the list of the NT uncial manuscripts. Wettstein announced in his Prolegomena ad Novi Testamenti Graeci (1730) that Codex A is the oldest and the best manuscript of the New Testament, and should be the basis in every reconstruction of the New Testament text.[47] Codex Alexandrinus became a basis for criticizing the Textus Receptus (Wettstein, Woide, Griesbach).
See also
Notes
- Old and New Testaments in Koine Greek.
- ^ Kenyon in 1939 noticed: "this seems to ignore certain marked differences of script". See Kenyon, Our Bible and the Ancient Manuscripts.
- ^ For other variants of this verse see: Textual variants in the Acts of the Apostles.
- ^ Metzger's notation, Avid (for vidētur), signifies the reading is damaged and cannot be established with certainty.
- ^ For other variants of this verse see: Textual variants in the First Epistle of John.
- ^ In The Codex Vaticanus in the Fifteenth Century Skeat wrote: "The Codex Alexandrinus, carried to Egypt in the early fourteenth century..." See Skeat, The Provenance of the Codex Alexandrinus, page 133).
References
- ^ ISBN 978-0-8028-4098-1.
- ^ a b c d e f g h Tregelles, Samuel Prideaux (1856). An Introduction to the Critical study and Knowledge of the Holy Scriptures. Vol. 4. London: Longmans, Green & Co.
- ISBN 9780802818362.
- ^ Wettstein, Johann Jakob (1751). Novum Testamentum Graecum editionis receptae cum lectionibus variantibus codicum manuscripts. Amsterdam: Ex Officina Dommeriana. p. 8.
- ^ a b c d e f Gregory, C. R. (1907). Canon and Text of the New Testament. Vol. 1. Edinburgh: T. & T. Clark. Retrieved 25 December 2010.
- ^ a b c d e f g h i j Scrivener, Frederick Henry Ambrose (1875). Six Lectures on the Text of the New Testament and the Ancient Manuscripts which contain it. Cambridge: Deighton, Bell & Co.
- ^ a b c d e Metzger, Bruce M.; Ehrman, Bart D. (2005). The Text of the New Testament: Its Transmission, Corruption, and Restoration (4th ed.). New York – Oxford: Oxford University Press. p. 67.
- ^ "Liste Handschriften". Münster: Institute for New Testament Textual Research. Retrieved 16 March 2013.
- ^ the British Library's website.
- ^ ISBN 978-0-19-502924-6.
- ^ a b Montefiore, Thomas Law (1862). Catechesis Evangelica: Questions and Answers based on the "Textus Receptus". London: Longman, Green, Longman, and Roberts. p. 267.
- ISBN 9781441242686.
- ^ a b c d e Gregory, Caspar René (1900). Textkritik des Neuen Testaments (in German). Vol. 1. Leipzig: J.C. Hinrichs'sche Buchhandlung. Retrieved 18 March 2010.
- ^ a b c d e f Scrivener, Frederick Henry Ambrose; Edward Miller (1894). A Plain Introduction to the Criticism of the New Testament. Vol. 1. London: George Bell & Sons.
- ^ a b Nestle, Eberhard (1901). Introduction to the Textual Criticism of the Greek New Testament. William Edie (trans.). London: Williams & Norgate.
- ^ a b c Waltz, Robert. "An Introduction to New Testament Textual Criticism". A Site Inspired By: The Encyclopedia of New Testament Textual Criticism. Retrieved 12 November 2010.
- ^ a b c Thompson, Edward Maunde (1909). Facsimile of the Codex Alexandrinus: New Testament and Clementine Epistles. Vol. 5. London: Oxford University Press.
- ^ ISBN 978-3-16-149112-2.
- ^ Goswell, Greg (2009). "Early Readers of the Gospels: The Kephalaia and Titloi of Codex Alexandrinus" (PDF). Journal of Graeco-Roman Christianity and Judaism. 6: 134–174.
- ^ a b c d e f Kenyon, Frederic (1939). Our Bible and the Ancient Manuscripts. London: Eyre and Spottiswoode. p. 130.
- ^ Milne, H. J. M.; Skeat, Theodore Cressy (1938). The Codex Sinaiticus and the Codex Alexandrinus. London: British Museum. pp. 32–34.
- ^ ISBN 9004139206.
- ^ a b Kenyon, F. G. (1909). Reduced facsimile of the Codex Alexandrinus.
- ^ a b Swete, Henry Barclay (1902). An Introduction to the Old Testament in Greek. Cambridge: Macmillan and Co. p. 125.
- ISBN 3-438-06006-X.
- ^ Lake, Silva (1936). Family Π and the Codex Alexandrinus: The Text According to Mark. London: Christophers.
- ^ Thiessen, H. C. (1976). Introduction to the New Testament. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 45.
- ^ Nordberg, H. (1962). "The Bible Text of St. Athanasius". Arctos, Acta Philologica Fennica. III: 119–141.
- ^ a b c d e Septuaginta, ed. A. Rahlfs, Stuttgart 1979, vol. 1
- ^ Septuaginta, ed. A. Rahlfs, Stuttgart 1979, vol. 2, p. 9.
- ^ ISBN 3-438-051001. (NA26)
- ^ a b c d e f g h i j k Metzger, Bruce Manning (2000). A Textual Commentary on the Greek New Testament. Stuttgart: Deutsche Bibelgesellschaft.
- ^ Metzger, Bruce M.; Wikgren, Allen, eds. (1983). The Greek New Testament (3rd ed.). Stuttgart: United Bible Societies. (UBS3)
- ISBN 978-0199739783.
- ^ ISBN 0-7123-4727-5.
- ^ a b c F. C. Burkitt, Codex Alexandrinus JTS XI (1909–1910), pp. 603–606.
- ^ K. Lake, Family Π and the Codex Alexandrinus (London 1937), p. 9.
- Streeter, Burnett Hillman(1924). The Four Gospels: A Study of Origins. London: Macmillan and Co., Ltd. pp. 120–121.
- ^ Westcott, "Canon", Appendix D. XII. p. 8
- ^ Kenyon, Frederic G. (1912). Handbook to the Textual Criticism of the New Testament. London: Macmillan and Co.
- ^ a b c d e Horne, Thomas Hartwell (1841). An Introduction to the Critical Study and Knowledge of the Holy Scriptures. Vol. 1. London: Longmans, Green, and Co. p. 224.
- ^ a b Wettstein, Johann Jakob (1751). Novum Testamentum Graecum editionis receptae cum lectionibus variantibus codicum manuscripts. Amsterdam: Ex Officina Dommeriana.
- ^ B. H. Cowper, "Notitia codicis Alexandrini, Recud. cur. notasque adjecit" (London, 1860).
- ISBN 978-9039001059.
- ^ Jebb, Richard Claverhouse (1882). Richard Bentley. London: Macmillan & Co. p. 163.
- ^ Codex Alexandrinus at the Catholic Encyclopedia.
- ^ Vincent, Marvin R. (1899). A History of the Textual Criticism of the New Testament. New York: The Macmillan Company. p. 91.
Further reading
Text of the codex
- Cowper, B. H. (1860). Codex Alexandrinus. Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ. Novum Testamentum Graece. Ex Antiquissimo Codice Alexandrino a C. G. Woide (PDF). London: William & Norgate. Archived from the original (PDF) on 12 December 2010.
- Kenyon, Frederick G. (1915). Codex Alexandrinus in Reduced Photographic Facsimile – Vol. 1: Genesis – Ruth. London: British Museum (Facsimile edition).
- Kenyon, Frederick G. (1930). Codex Alexandrinus in Reduced Photographic Facsimile – Vol. 2: 1 Samuel – 2 Chronicles. London: British Museum (Facsimile edition).
- Milne, H. J. M. (1936). Codex Alexandrinus in Reduced Photographic Facsimile – Vol. 3: Hosea – Judith. London: British Museum (Facsimile edition).
- Skeat, Theodore Cressy (1957). Codex Alexandrinus in Reduced Photographic Facsimile – Vol. 4: 1 Esdras – Ecclesiasticus. London: British Museum (Facsimile edition).
- Woide, Carl Gottfried (1779–1786). Novum Testamentum Graecum e codice ms. alexandrino. London.
Other works
- .
- Calkins, Robert G. (1983). Illuminated Books of the Middle Ages. Ithaca, New York: Cornell University Press.
- Silberstein, Siegfried (1893). Über den ursprung der im Codex alexandrinus und vaticanus des dritten Königsbuches der alexandrinischen übersetzung überlieferten textgestalt. Giessen: Giessen : J. Ricker.
External links
- Codex Alexandrinus. Entry in the Manuscript Database of the Göttinger Septuaginta by Felix Albrecht, published 4 September 2023
Images
- Volume 4 (the New Testament) Archived 25 February 2017 at the Wayback Machine on the British Library's Digitised Manuscripts Archived 7 October 2021 at the Wayback Machine website
- Volume 4 (the New Testament) at the CSNTM (facsimile of 1880s edition)
Articles
- Codex Alexandrinus: information, zoomable image British Library website
- Waltz, Robert. "An Introduction to New Testament Textual Criticism – Codex Alexandrinus". A Site Inspired By: The Encyclopedia of New Testament Textual Criticism. Retrieved 25 December 2010.
Full Text
- Facsimile at Internet Archive: Four volumes in one pdf with bookmarks and high quality photos (from 1879–1883 and 1909).