Johannine Comma and Elijah Hixson

From Textus Receptus

Current revision

On Jan 7, 2020, Elijah Hixson wrote an article on the Evangelical Textual Criticism blog called The Greek Manuscripts of the Comma Johanneum (1 John 5:7–8)

The article was discussed at length on 'Timothy Berg's Facebook thread'. Jeff Riddle also did a response to it. Steven Avery's Pure Bible Forum, Taylor DeSoto's The Young, Textless, and Reformed, and James Snapp's The Text of the Gospels also have information about this article.

ms. 635

Elijah Hixson ETC Article ms. 635. He stated "...I can’t make out all the words, but I’m seeing το πν(ευμ)α το αγιο(ν) και ο π(ατ)ηρ (και)...the rest is more difficult. αιματος?..."

Hixson says of ms 635:

Before I get there, I want to mention that sometimes an eleventh Greek manuscript is cited. GA 635 is sometimes cited as having the CJ in the margin, but it does not.

I can’t make out all the words, but I’m seeing το πν(ευμ)α το αγιο(ν) και ο π(ατ)ηρ (και)...the rest is more difficult. αιματος? It’s probably an obvious solution, and I’m happy to update the post if someone has a better image or can make more sense of it. There are a number of notes like this in the margins of 635, and there isn’t room for the whole CJ here anyway, so I didn’t want to spend too much time on it.

I discuss below the 10 manuscripts with the CJ, with the first eight in approximate chronological order of the inclusion of the CJ. I want to mention from the start that I have drawn attention to the Roman Catholic provenance of a few of these. I’ll explain more at the end why I do so, but the short version is that some of the most vehement defenders of the CJ are Protestant textus receptus advocates who subscribe to the Westminster or London Baptist confessions and claim doctrinal purity via affirmation of these confessions, yet in order to defend the CJ by appealing to the Greek manuscripts, they have to appeal to manuscripts from the tradition from which their own tradition broke away, and in some cases, manuscripts that were made (or marginal notes that were added) after that break.

Steven Avery has shown on his Pure Bible Forum that this issue stems from:

"Bruce Metzger and UBS-1 error (likely a typo) and then Ian Howard Marshall had a note."

Metzger in 1968, the second edition, p. 101, did not include 635 or 636 [1]

Metzger 1971, corrected 1975, p. 716-717 – definitely in 1975, apparently same p. in 1971 “and ms. 635, an eleventh century manuscript which has the passage written in the margin by a seventeenth century hand.” [2] [3]

Metzger-Ehrman 2005 (updated, no error) [4]

The question is described here by Rodrigo Galiza in 2018: The Johannine Comma (1 John 5:7–8): The Status of Its Textual History and Theological Usage in English, Greek and Latin (2018) Rodrigo Galiza and John W. Reeve

Please note that “635mg” was apparently a typographical error in Metzger’s first edition (635, without mg) that in his later work (idem, 2nd ed., 1994) is corrected to “636v.r.."

Here we have the mention of UBS-1, which I have not confirmed. Rick Henwood:

“635mg XI cited by Metzger and UBS-1, but not N-A” "The Attempts Throughout History to Corrupt and Counterfeit the Word of God”

The Ian Howard Marshall text can be seen here: (citing The Text of the New Testament, Metzger 1971, p. 717)

“635mg -- so Metzger, 717; but UBS gives ... 636mg”

As pointed out by Galiza, Metzger was 635 not 635mg

Avery concludes:

Clearly this section from Elijah Hixson on 635 should be “updated” to reflect the history. There is no need for a pic, or to talk about the text of the ms. And the blame for the errors in the books, Bruce Metzger followed by Ian Howard Marshall, and possibly UBS-1, can be assigned.

Note: The paper from Rodrigo Galiza has an error about the 1582 Douay-Rheims and later simply the Douay-Rheims not having the verse. Four references total.

1. GA 629 (1362–1363)

GA 629, f. 105v, images at https://digi.vatlib.it/view/MSS_Ott.gr.298

Elijah says of ms 629:

629 is dated 1362–1363 and is the earliest known Greek manuscript of the CJ. There are earlier manuscripts, than 629 but in those, the CJ is still later, so, say in the year 1400, those manuscripts themselves existed but they did not have the CJ yet, where as in the year 1400, 629 did.

While I haven’t yet figured out where 629 came from, there is a note on f. 2 that identifies it as being the property of “Joannis Angeli Ducis ab Altaemps”. This would be Giovanni Angelo D’Altemps, who, if that Italian Wikipedia article is correct, seems to have inherited at least part of his library from his grandfather, Cardinal Mark Sittich von Hohenems Altemps, who himself was the nephew of Pope Pius IV. Today, 629 is in the Vatican Library as Ottob. gr. 298. That is all to say that as much as I can tell about the original provenance of this manuscript (and the manuscript does pre-date its known owner by more than 200 years), by the time of later editions of the TR, it can be tied to a Roman Catholic family.

GA 639. f. 105v.

629 is a Latin-Greek diglot, which should raise suspicions about its witness to the CJ. After all, the contention is that the CJ was translated into Greek from Latin and that’s how it ended up in a few Greek manuscripts, and that looks exactly like what happened here. Notice above that there are no definite articles in the three heavenly witnesses, but Latin does not have definite articles like Greek, so the lack of articles here in Greek suggests that it is a translation from Latin. Also note that this manuscript is not a witness to the form of the CJ as it appears in the TR. In fact, in these 23–25 words, I count 8 differences between the CJ here and the CJ as it appears in the Trinitarian Bible Society’s textus receptus (at least according to the TBT TR on Bibleworks). They are απο του ουρανου, απο της γης, the article(3x), the order of Πνεῦμα Ἅγιον, οὗτοι in the TBT and εἰς τὸ in 629:

TBT:

ἐν τῷ οὐρανῷ ὁ πατήρ ὁ λόγος καὶ τὸ Ἅγιον Πνεῦμα καὶ οὗτοι οἱ τρεῖς ἕν εἰσι καὶ τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν τῇ γῇ

629: απο του ουρανου πατήρ λόγος καὶ Πνεῦμα Ἅγιον καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν καὶ τρεῖς εἰσὶν οἱ μαρτυροῦντες απο της γης

In short, 629 appears to be a thoroughly Roman Catholic manuscript that has an unusual form of the CJ as a translation from Latin into Greek, probably (and this is purely my guess at this point) to harmonise the differences between the Latin and Greek columns. An interesting study would be for someone to compare these two columns in more detail to see if they appear to be harmonised.

2. Codex Montfortianus (GA 61)

Hixson says:

GA 61 is the infamous manuscript on whose authority Erasmus added the CJ to his third edition of the Greek New Testament (1522). No, Erasmus didn’t promise to include the CJ if someone could give him a Greek manuscript with it, and no, 61 wasn’t made to force Erasmus’ hand.

Still, we can make a few observations about the manuscript—and for all this and more, see Brown, A. J. “Codex 61 (Montfortianus) and 1 John 5,7–8.” and Grantley McDonald, Biblical Criticism in Early Modern Europe: Erasmus, the Johannine Comma and Trinitarian Debate (Bibliographic information at the end of this post).

First, it has a Franciscan provenance. Even if the Franciscan Observant Francis Frowick was merely the earliest known owner of the manuscript and not its copyist, the manuscript was definitely copied by a Franciscan, probably in the window of 1495–1521 (date based on the watermarks of the paper and that Erasmus seems to have known about it by 1521). We know it is a Franciscan production because the copyist wrote “Jesus, Mary, Francis” in it, which is apparently a thing that Franciscans often did (it is on this basis that Ussher identified the manuscript as Franciscan according to Brown [p.44]).

Also interestingly, we can tell that 61 is a copy of 326 in the Catholic Epistles. GA 326 doesn’t have the CJ, and there are a number of places where 61 diverges from the text of 326 to ‘Latinise’ the manuscript an introduce Vulgate-derived readings. Of course, that’s more what you would expect from a Western, Latin tradition making Greek manuscripts. Another piece of evidence that the 61 likely reflects a translation from Latin into Greek is that it also lacks definite articles here. I only count four differences between the CJ in 61 and the CJ in the TBT edition: three definite articles and the order of Πνεῦμα Ἅγιον, but four is still a lot for a length of text this size.

TBT:

ἐν τῷ οὐρανῷ ὁ πατήρ ὁ λόγος καὶ τὸ Ἅγιον Πνεῦμα καὶ οὗτοι οἱ τρεῖς ἕν εἰσι καὶ τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν τῇ γῇ

61:

ἐν τῷ οὐρανῷ πατήρ λόγος καὶ Πνεῦμα Ἅγιον καὶ οὗτοι οἱ τρεῖς ἕν εἰσιν καὶ τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν τῇ γῇ

In short, 61 is a manuscript of Catholic (Franciscan) provenance that has a series of what looks like private owners, suggesting that it was either not made for church use or never made it to church use, copied by a scribe who diverged from his exemplar in order to introduce Latin readings into his text rather than copying what was there in the Greek. (Also, there’s a nice little section on GA 61 and some of its philological marginalia by co-blogger Peter Malik in Myths and Mistakes in New Testament Textual Criticism).

3. 429marg (date: after 1522)

GA 429 is itself 14th century, but the marginal addition of the CJ happened after 1522. We know that because it was copied from Erasmus’ third edition. It contains the exact form of the CJ as in Erasmus’ third edition (without articles; UPDATE: also note that there are no nomina sacra here), but Erasmus added definite articles in his 4th edition and kept them in his 5th. GA 429 is also a member of the Harklean group, but it’s the only member of its group to contain the CJ. If a single manuscript diverges from all the other members of its subgroup, it’s a more than reasonable assumption that it is the one that changed the text. More than that, 429 has a series of notes in it, some of which explicitly cite Erasmus as the source of the note, including one on the facing page.

For more on this manuscript, see Klaus Wachtel’s monograph Der byzantinische Text (full title and bibliographic info at the end of this post). In short, the marginal note in 429 was copied from Erasmus’ third edition and is an addition that causes 429 to diverge here from the group of manuscripts to which it belongs. 429marg is not a witness to a pre-Erasmian CJ.

4. 918 (date: probably 1573–1578)

GA 918 is another manuscript with a Catholic provenance. It is one of three manuscripts (the other two are 61 and 429marg) that have a CJ in exactly the same form as Erasmus’ third edition, so Erasmus is likely the source of the CJ here. If that were not enough, Wachtel (Der byzantinische Text) places 918 in “Group 453”. It is the youngest member of that group by a couple of centuries and the only member to have the CJ, so per my remarks above, it’s beyond a reasonable doubt that the CJ is an addition derived from Erasmus. We might have expected the Complutensian Polyglot here given its Spanish Catholic provenance (see below), but there are a number of differences between Erasmus’ third edition and the Complutensian Polyglot in the CJ, and 918 matches Erasmus perfectly. Consequently, 918 is not a witness to a pre-Erasmian CJ.

We can say a bit more about 918. We know that the scribe is one Nicolás de la Torre (sometimes written as Νικόλαος Τουρριανός; see the reference in Ernst Gamillscheg and Dieter Harlfinger, Repertorium der griechischen Kopisten 800–1600). Nikolaos was born in Crete, but he worked for Philip II of Spain at the Library of El Escorial beginning in 1573. Nikolaos’ dated manuscripts have a range of 1562–1586, but given the ties to El Escorial (where the manuscript remains to this day), and given what we know about Nikolaos employment there and travels elsewhere, I would expect that he made the manuscript between 1573 and 1578.

Conclusion: GA 918 is a manuscript of Spanish Catholic provenance from the 1570s that broke from its textual tradition by adding the CJ from Erasmus’ third edition.

5. 2473 (1634)

I haven’t yet found much about 2473 except that it’s dated 1634, and Wachtel considers it to be a copy of one of the later editions of the textus receptus based on its textual affinity (Der byzantinische Text, 320). Still, the King James Version already existed by the time this manuscript rolled around.

6. 2318 (1700s)

GA 2318 is the only manuscript for which the CJ spans a page turn. Palaeographically, it dates to the 1700s. It came to the Romanian Academy Library from the “Central Seminary”, but I haven’t tracked down more than that yet. It is a commentary manuscript, and the first page (which is Romans) identifies the commentary as that of Oecumenius. Of course, the identification of the actual author of these sorts of things is not always easy. If it is Oecumenius, he seems to have advocated the impeccability of Mary, but I haven’t checked to see if this manuscript advocates that. Wachtel thinks the biblical text is copied from one of the later editions of the textus receptus (Der byzantinische Text). At any rate, it seems to have a clearly non-Protestant provenance in the 1700s.

7. 177marg (c. 1785)

GA 177 is fun. The manuscript dates to the 11th century, but the CJ dates to 1785. Notice, it’s introduced by a chapter and verse reference [EDIT: I was interpreting the "v" as a Roman numeral V indicating the chapter, but now that I think about it, it could be an abbreviation for versus. Either way, it clearly designates the marginal addition as verse 7, and the verse number is the later feature anyway], which firmly places it later than 1551, when Stephanus first introduced the modern chapter/verse system.

The fun part is that we know who wrote the note and when:

The ink is different, and some of the letters are a little stylized, but this looks to me to be clearly the same hand. A lot of the letters are distinctively the same (ρ, ς especially), and neither sample of handwriting has very many accents/breathing marks. The author of the note is Ignatius Hardt (1749–1811), priest of the city of Munich, in the year 1785, month of June, the 20th.

Hardt also published catalogues of manuscripts in Bavaria (see one of them here). I found one reference to him as a Weltpriester, and he worked in the Electoral Court Library in Munich. As far as I can tell, those two elements point to a Catholic provenance. The Electoral Court Library appears to have acquired a large collection from the Jesuits in 1773, so maybe this was one of those? I haven’t looked that far into it, since the name, date and verse number of the CJ here more or less disqualify it as a genuine Greek New Testament witness to be taken seriously when establishing the original text. GA 177marg is not mentioned in the Text und Textwert volumes, though 177 is cited as one of the 500 or so manuscripts that do not have the CJ. This is pure conjecture on my part, but I imagine it’s because the chapter and verse numbers strongly suggest that it was not copied from any ancient Greek manuscript tradition but loosely and from a printed source.

I should also note that the form of the CJ here is unique among manuscripts. Of the editions I checked (admittedly not many), it’s closest to the Complutensian Polyglot. It doesn’t have v.8 at all. I give a comparison below of 177marg and the Trinitarian Bible Society’s textus receptus, with differences underlined:

TBT:

ἐν τῷ οὐρανῷ ὁ πατήρ ὁ λόγος καὶ τὸ Ἅγιον Πνεῦμα καὶ οὗτοι οἱ τρεῖς ἕν εἰσι καὶ τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν τῇ γῇ

177:

ἐν οὐρανῷ πατήρ λόγος καὶ Πνεῦμα Ἅγιον καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν

Although I can’t say much about the provenance of the manuscript, the provenance of the CJ here is a Catholic priest in Munich making the note so recently that by the time he did it, the United States already existed as a country.

8. 221marg (after c. 1850?)

GA 221 was also a complete surprise when I looked into it. It is the oldest manuscript (10th century) with the youngest CJ. It’s in Oxford, and Klaus Wachtel (Der byzantinische Text, 319–320) observed that Henry Coxe’s catalogue of manuscripts printed in 1854 explicitly states that this manuscript lacks 1 John 5:7.

The implication of the note that 221 explicitly lacks the CJ is clear: the CJ looks to be added after that catalogue was prepared. The one published in 1854. I mean, for all I know Charles Spurgeon was alive in time to see this manuscript before somebody added in the CJ.

———

There are two more manuscripts with the CJ in the margins, but I couldn’t place the dates accurately other than that the CJ is added in later hands.

9. 88marg

GA 88 itself is 12th century, but the hand of the note is later. We know that the manuscript came to the Biblioteca Nazionale in Naples (where it is Ms. II. A. 7) from the “Bibliotheca Farnesianae,” which would be the collection of Cardinal Alessandro Farnese (not to be confused with another A. Farnes relevant to manuscript studies), would would become Pope Paul III (note: see Counter-Reformation). There is a Latin note on f. 2r of the manuscript that notes that the CJ is omitted and uses chapter/verse numbers, though it does not prove when the CJ was added. Still, it would not surprise me if the addition post-dates printed editions. The only ligature is κ(αί), and the letters are otherwise cleanly separated. I might expect more ligatures from a native Greek hand of a pre-printing press era. Also, the α in the marginal addition looks to me far more like a Latin a than a Greek α, but I could be wrong on that. More than that, there are interestingly no nomina sacra used, which is highly unusual except in a printed book. Though I can’t say much about its 12th-century provenance, 88 does have strong ties to Counter-Reformation Roman Catholicism by the time the CJ seems to have been written in it.

10. GA 636

GA 636 is a 15th-century manuscript, but again the CJ looks like a later hand. It lacks the definite articles, so it could be an independent translation of the Latin. It’s textually similar to Erasmus’ third edition except that it lacks οὗτοι, which Erasmus has. We know that the manuscript came to the Biblioteca Nazionale in Naples (where it is Ms. II. A. 9) from an Augustinian Monastery associated with what is today the Church of San Giovanni a Carbonara in Naples. That seems to give the manuscript itself a 15th-century Roman Catholic provenance, though it is unclear when the marginal addition was written. It does have numerous Greek and Latin notes, both in the margins and interlinearly, and an interesting study might be for someone to go through 636 and try to identify the source of these notes.

Conclusions

I wanted to give a survey of the manuscripts here that goes slightly beyond merely mentioning them. If you’re just dealing with numbers and vague generalities, it’s really easy to lose sight of the significance of what each manuscript is. To someone who doesn’t know how to evaluate evidence, 10 manuscripts of the CJ might look like it’s even more or better/stronger evidence than places where modern editions go with a reading that has fewer manuscripts in support, but when you are so focused on a big idea that you neglect to look at the evidence you are claiming to support your idea at specific points, you don’t see things like what I have pointed out here. More than that, a lot of people don’t want to just “trust the scholars”. That’s another discussion, but I wanted to lift the curtain a bit and show why the scholars can arrive at some of the conclusions we do. I’ve tried to walk through in a few cases why I think these are the reasonable observations about the manuscripts and from those, the reasonable conclusions about where the data leads (note: yes, data is a Latin neuter plural, but let’s not forget that in both Greek and Latin, a neuter plural subject can take a singular verb).

Maybe I have been reading too much from textus receptus advocates, but it struck me that some of the arguments I hear from them actually work against the textus receptus position once you take the time to step away from the grand claims and look at how the specifics about manuscripts fit in with those grand claims. I often hear from people who want to do away with modern textual criticism that the textus receptus is based on manuscripts with known provenance (and I think they mean “approved texts used by the Church”) whereas the Oxyrhynchus papyri were discarded as rubbish, etc. (Yet I don’t think I’ve ever seen any textus receptus advocate making this claim acknowledge the lectionary markings in Codex Bezae, which are as sure indicators of church use as anything.) In my experience, some of the manuscripts whose provenance we do know are the ones that should be most quickly rejected by people whose position on the text is derived from a particular reading of the Westminster Confession or London Baptist Confession. This is why I made all the references to Roman Catholic provenance in this post. If Protestants (specifically, those who actively align themselves with the Protestant Reformation and the Puritans and claim to have the correct view of the text based on confessional statements made in the 1600s) are citing the Greek manuscript evidence for the CJ, they are appealing to manuscripts produced by, owned by, and used by those whom their own theological predecessors rigorously opposed.

To bring the ‘Evangelical’ back into Evangelical Textual Criticism, one of the most liberating things to me is knowing that Jesus is powerful enough to save me—to grant forgiveness of my sins and reconcile me to God, and God’s promises to preserve his word are so strong that I am not powerful enough to screw it up. As a result, I don’t have to scramble to explain away things that are difficult for my position in order to try to preserve the integrity of my position, because that would be exhausting. When it comes to manuscripts, I can let the chips fall where they may because Jesus is king (and they’re his chips, after all!). As my dad always says, “The truth don’t hurt unless it ought to”. I can take rest and comfort in the knowledge that I must do my best with what I’ve been given, and if I make a mistake, well I’ve been wrong before (just ask anyone who was at my 2016 SBL paper! [EDIT: or ask the friend who found a typo in this very sentence before I updated the post just now to fix it]), and I’m sure I’ll be wrong again, but no matter what, Christ is enough, and I am not powerful enough to thwart his purposes.

A few of the catalogues and sources I used (in case anyone wants to double-check my facts):

Aland, Kurt, and Barbara Aland, eds. Text und Textwert der griechischen Handschriften des Neuen Testaments: IV. Die synoptischen Evangelien: 2. Das Markusevangelium: 1:2. Resultate der Kollation und Hauptliste. ANTF 27. Berlin: De Gruyter, 1998.

Brown, A. J. “Codex 61 (Montfortianus) and 1 John 5,7–8.” In Novum Testamentum Ab Erasmo Recognitum, IV, Epistolae Apostolicae (Secunda Pars) et Apocalypsis Iohannis, edited by A. J. Brown, 30–111. ASD, VI–4. Leiden: Brill, 2012.

Coxe, Henry. Catalogi codicum manuscriptorum bibliothecae Bodleianae: Pars tertia. Oxford: Typographeo Academico, 1854.

Gamillscheg, Ernst, and Dieter Harlfinger. Repertorium der griechischen Kopisten 800–1600: 1. Handschriften aus Bibliotheken Grossbritanniens: A. Verzeichnis der Kopisten. Veröffentlichungen der Kommission für Byzantinistik, III/1 A. Vienna: Österreichischen Akademie der Wissenschaften, 1981.

Litzica, Constantin. Biblioteca Academiei Románe: Catalogul Manuscriptelor Greceşti. Bucharest: Instit. de Arte Grafice “Carol Göbl” S-r I. St. Rasidescu, 1909.

McDonald, Grantley. Biblical Criticism in Early Modern Europe: Erasmus, the Johannine Comma and Trinitarian Debate. Cambridge: Cambridge University Press, 2016.

Mioni, Elpidius. Catalogus codicum graecorum Bibliothecae Nationalis Neapolitanae: Volumen 1, 1. Rome: Istituto Poligrafico dello Stato, 1992.

Pierleoni, Ginus. Catalogus codicum graecorum Bibliothecae Nationalis Neapolitanae: Volumen 1. Rome: Istituto Poligrafico dello Stato, 1962.

Wachtel, Klaus. Der byzantinische Text der katholischen Briefe: eine Untersuchung zur Entstehung der Koine des Neuen Testaments. ANTF 24. Berlin: de Gruyter, 1995.

External links

• 'The Greek Manuscripts of the Comma Johanneum (1 John 5:7–8)

Johannine Comma 1 John 5:7 1 John 5:8

Pure Bible Forum KJV Today 1 John 5:7 and Modern Criticism by Taylor Desoto Codex Montfortianus, Erasmus, and 1 John 5:7 Erasmian Myths: The Comma Wager Erasmian Myths: Codex Vaticanus 1 Jn.5:7,8 Establishing the Authenticity Defense D. A. Waite And These Three Are One Manuscript Differences “And These Three Are One” Part 1

Riddle Review of McDonald book Hixson, the CJ, and Roman Catholic Provenance Riddle on Hixson Part 1 Riddle on Hixson Part 2 Riddle on Hixson Part 3 Riddle - Internal Argument Riddle - Papyrus KJV Asia Scams KJV Asia KJV Asia Manuscripts

Setting the Record Straight Dedending 1 John 5:7 by David Cloud KJV "Errors" (1 John 5:7-8) Is It Inspired Scripture? First John 5:6-8 by Floyd Jones Scion of Zion Article Trinitarian Bible Society on Johannine Comma 1 John 5:7-8 by Jeffrey Khoo 1 John 5:7 by Thomas Golda David Cloud Articles Email Debate Gregory S. Neal and Thomas Holland “And These Three Are One” Part 2

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List of New Testament Papyri

1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55 · 56 · 57 · 58 · 59 · 60 · 61 · 62 · 63 · 64 · 65 · 66 · 67 · 68 · 69 · 70 · 71 · 72 · 73 · 74 · 75 · 76 · 77 · 78 · 79 · 80 · 81 · 82 · 83 · 84 · 85 · 86 · 87 · 88 · 89 · 90 · 91 · 92 · 93 · 94 · 95 · 96 · 97 · 98 · 99 · 100 · 101 · 102 · 103 · 104 · 105 · 106 · 107 · 108 · 109 · 110 · 111 · 112 · 113 · 114 · 115 · 116 · 117 · 118 · 119 · 120 · 121 · 122 · 123 · 124 · 125 · 126 · 127 · 128 · 129 · 130 · 131 · 132 · 133 · 134 · 135 · 136 · 137 · 138 · 139 · 140 ·

List of New Testament minuscules

1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55 · 56 · 57 · 58 · 59 · 60 · 61 · 62 · 63 · 64 · 65 · 66 · 67 · 68 · 69 · 70 · 71 · 72 · 73 · 74 · 75 · 76 · 77 · 78 · 79 · 80 · 81 · 82 · 83 · 84 · 85 · 86 · 87 · 88 · 89 · 90 · 91 · 92 · 93 · 94 · 95 · 96 · 97 · 98 · 99 · 100 · 101 · 102 · 103 · 104 · 105 · 106 · 107 · 108 · 109 · 110 · 111 · 112 · 113 · 114 · 115 · 116 · 117 · 118 · 119 · 120 · 121 · 122 · 123 · 124 · 125 · 126 · 127 · 128 · 129 · 130 · 131 · 132 · 133 · 134 · 135 · 136 · 137 · 138 · 139 · 140 · 141 · 142 · 143 · 144 · 145 · 146 · 147 · 148 · 149 · 150 · 151 · 152 · 153 · 154 · 155 · 156 · 157 · 158 · 159 · 160 · 161 · 162 · 163 · 164 · 165 · 166 · 167 · 168 · 169 · 170 · 171 · 172 · 173 · 174 · 175 · 176 · 177 · 178 · 179 · 180 · 181 · 182 · 183 · 184 · 185 · 186 · 187 · 188 · 189 · 190 · 191 · 192 · 193 · 194 · 195 · 196 · 197 · 198 · 199 · 200 · 201 · 202 · 203 · 204 · 205 · 206 · 207 · 208 · 209 · 210 · 211 · 212 · 213 · 214 · 215 · 216 · 217 · 218 · 219 · 220 · 221 · 222 · 223 · 224 · 225 · 226 · 227 · 228 · 229 · 230 · 231 · 232 · 233 · 234 · 235 · 236 · 237 · 238 · 239 · 240 · 241 · 242 · 243 · 244 · 245 · 246 · 247 · 248 · 249 · 250 · 251 · 252 · 253 · 254 · 255 · 256 · 257 · 258 · 259 · 260 · 261 · 262 · 263 · 264 · 265 · 266 · 267 · 268 · 269 · 270 · 271 · 272 · 273 · 274 · 275 · 276 · 277 · 278 · 279 · 280 · 281 · 282 · 283 · 284 · 285 · 286 · 287 · 288 · 289 · 290 · 291 · 292 · 293 · 294 · 295 · 296 · 297 · 298 · 299 · 300 · 301 · 302 · 303 · 304 · 305 · 306 · 307 · 308 · 309 · 310 · 311 · 312 · 313 · 314 · 315 · 316 · 317 · 318 · 319 · 320 · 321 · 322 · 323 · 324 · 325 · 326 · 327 · 328 · 329 · 330 · 331 · 332 · 333 · 334 · 335 · 336 · 337 · 338 · 339 · 340 · 341 · 342 · 343 · 344 · 345 · 346 · 347 · 348 · 349 · 350 · 351 · 352 · 353 · 354 · 355 · 356 · 357 · 358 · 359 · 360 · 361 · 362 · 363 · 364 · 365 · 366 · 367 · 368 · 369 · 370 · 371 · 372 · 373 · 374 · 375 · 376 · 377 · 378 · 379 · 380 · 381 · 382 · 383 · 384 · 385 · 386 · 387 · 388 · 389 · 390 · 391 · 392 · 393 · 394 · 395 · 396 · 397 · 398 · 399 · 400 · 401 · 402 · 403 · 404 · 405 · 406 · 407 · 408 · 409 · 410 · 411 · 412 · 413 · 414 · 415 · 416 · 417 · 418 · 419 · 420 · 421 · 422 · 423 · 424 · 425 · 426 · 427 · 428 · 429 · 430 · 431 · 432 · 433 · 434 · 435 · 436 · 437 · 438 · 439 · 440 · 441 · 442 · 443 · 444 · 445 · 446 · 447 · 448 · 449 · 450 · 451 · 452 · 453 · 454 · 455 · 456 · 457 · 458 · 459 · 460 · 461 · 462 · 463 · 464 · 465 · 466 · 467 · 468 · 469 · 470 · 471 · 472 · 473 · 474 · 475 · 476 · 477 · 478 · 479 · 480 · 481 · 482 · 483 · 484 · 485 · 486 · 487 · 488 · 489 · 490 · 491 · 492 · 493 · 494 · 495 · 496 · 497 · 498 · 499 · 500 · 501 · 502 · 503 · 504 · 505 · 506 · 507 · 543 · 544 · 565 · 566 · 579 · 585 · 614 · 639 · 653 · 654 · 655 · 656 · 657 · 658 · 659 · 660 · 661 · 669 · 676 · 685 · 700 · 798 · 823 · 824 · 825 · 826 · 827 · 828 · 829 · 830 · 831 · 876 · 891 · 892 · 893 · 1071 · 1143 · 1152 · 1241 · 1253 · 1423 · 1424 · 1432 · 1582 · 1739 · 1780 · 1813 · 1834 · 2050 · 2053 · 2059 · 2060 · 2061 · 2062 · 2174 · 2268 · 2344 · 2423 · 2427 · 2437 · 2444 · 2445 · 2446 · 2460 · 2464 · 2491 · 2495 · 2612 · 2613 · 2614 · 2615 · 2616 · 2641 · 2754 · 2755 · 2756 · 2757 · 2766 · 2767 · 2768 · 2793 · 2802 · 2803 · 2804 · 2805 · 2806 · 2807 · 2808 · 2809 · 2810 · 2811 · 2812 · 2813 · 2814 · 2815 · 2816 · 2817 · 2818 · 2819 · 2820 · 2821 · 2855 · 2856 · 2857 · 2858 · 2859 · 2860 · 2861 · 2862 · 2863 · 2881 · 2882 · 2907 · 2965 ·

List of New Testament uncials

01 · 02 · 03 · 04 · 05 · 06 · 07 · 08 · 09 · 010 · 011 · 012 · 013 · 014 · 015 · 016 · 017 · 018 · 019 · 020 · 021 · 022 · 023 · 024 · 025 · 026 · 027 · 028 · 029 · 030 · 031 · 032 · 033 · 034 · 035 · 036 · 037 · 038 · 039 · 040 · 041 · 042 · 043 · 044 · 045 · 046 · 047 · 048 · 049 · 050 · 051 · 052 · 053 · 054 · 055 · 056 · 057 · 058 · 059 · 060 · 061 · 062 · 063 · 064 · 065 · 066 · 067 · 068 · 069 · 070 · 071 · 072 · 073 · 074 · 075 · 076 · 077 · 078 · 079 · 080 · 081 · 082 · 083 · 084 · 085 · 086 · 087 · 088 · 089 · 090 · 091 · 092 · 093 · 094 · 095 · 096 · 097 · 098 · 099 · 0100 · 0101 · 0102 · 0103 · 0104 · 0105 · 0106 · 0107 · 0108 · 0109 · 0110 · 0111 · 0112 · 0113 · 0114 · 0115 · 0116 · 0117 · 0118 · 0119 · 0120 · 0121 · 0122 · 0123 · 0124 · 0125 · 0126 · 0127 · 0128 · 0129 · 0130 · 0131 · 0132 · 0134 · 0135 · 0136 · 0137 · 0138 · 0139 · 0140 · 0141 · 0142 · 0143 · 0144 · 0145 · 0146 · 0147 · 0148 · 0149 · 0150 · 0151 · 0152 · 0153 · 0154 · 0155 · 0156 · 0157 · 0158 · 0159 · 0160 · 0161 · 0162 · 0163 · 0164 · 0165 · 0166 · 0167 · 0168 · 0169 · 0170 · 0171 · 0172 · 0173 · 0174 · 0175 · 0176 · 0177 · 0178 · 0179 · 0180 · 0181 · 0182 · 0183 · 0184 · 0185 · 0186 · 0187 · 0188 · 0189 · 0190 · 0191 · 0192 · 0193 · 0194 · 0195 · 0196 · 0197 · 0198 · 0199 · 0200 · 0201 · 0202 · 0203 · 0204 · 0205 · 0206 · 0207 · 0208 · 0209 · 0210 · 0211 · 0212 · 0213 · 0214 · 0215 · 0216 · 0217 · 0218 · 0219 · 0220 · 0221 · 0222 · 0223 · 0224 · 0225 · 0226 · 0227 · 0228 · 0229 · 0230 · 0231 · 0232 · 0234 · 0235 · 0236 · 0237 · 0238 · 0239 · 0240 · 0241 · 0242 · 0243 · 0244 · 0245 · 0246 · 0247 · 0248 · 0249 · 0250 · 0251 · 0252 · 0253 · 0254 · 0255 · 0256 · 0257 · 0258 · 0259 · 0260 · 0261 · 0262 · 0263 · 0264 · 0265 · 0266 · 0267 · 0268 · 0269 · 0270 · 0271 · 0272 · 0273 · 0274 · 0275 · 0276 · 0277 · 0278 · 0279 · 0280 · 0281 · 0282 · 0283 · 0284 · 0285 · 0286 · 0287 · 0288 · 0289 · 0290 · 0291 · 0292 · 0293 · 0294 · 0295 · 0296 · 0297 · 0298 · 0299 · 0300 · 0301 · 0302 · 0303 · 0304 · 0305 · 0306 · 0307 · 0308 · 0309 · 0310 · 0311 · 0312 · 0313 · 0314 · 0315 · 0316 · 0317 · 0318 · 0319 · 0320 · 0321 · 0322 · 0323 ·

List of New Testament lectionaries

1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 25b · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55 · 56 · 57 · 58 · 59 · 60 · 61 · 62 · 63 · 64 · 65 · 66 · 67 · 68 · 69 · 70 · 71 · 72 · 73 · 74 · 75 · 76 · 77 · 78 · 79 · 80 · 81 · 82 · 83 · 84 · 85 · 86 · 87 · 88 · 89 · 90 · 91 · 92 · 93 · 94 · 95 · 96 · 97 · 98 · 99 · 100 · 101 · 102 · 103 · 104 · 105 · 106 · 107 · 108 · 109 · 110 · 111 · 112 · 113 · 114 · 115 · 116 · 117 · 118 · 119 · 120 · 121 · 122 · 123 · 124 · 125 · 126 · 127 · 128 · 129 · 130 · 131 · 132 · 133 · 134 · 135 · 136 · 137 · 138 · 139 · 140 · 141 · 142 · 143 · 144 · 145 · 146 · 147 · 148 · 149 · 150 · 151 · 152 · 153 · 154 · 155 · 156 · 157 · 158 · 159 · 160 · 161 · 162 · 163 · 164 · 165 · 166 · 167 · 168 · 169 · 170 · 171 · 172 · 173 · 174 · 175 · 176 · 177 · 178 · 179 · 180 · 181 · 182 · 183 · 184 · 185 · 186 · 187 · 188 · 189 · 190 · 191 · 192 · 193 · 194 · 195 · 196 · 197 · 198 · 199 · 200 · 201 · 202 · 203 · 204 · 205 · 206a · 206b · 207 · 208 · 209 · 210 · 211 · 212 · 213 · 214 · 215 · 216 · 217 · 218 · 219 · 220 · 221 · 222 · 223 · 224 · 225 · 226 · 227 · 228 · 229 · 230 · 231 · 232 · 233 · 234 · 235 · 236 · 237 · 238 · 239 · 240 · 241 · 242 · 243 · 244 · 245 · 246 · 247 · 248 · 249 · 250 · 251 · 252 · 253 · 254 · 255 · 256 · 257 · 258 · 259 · 260 · 261 · 262 · 263 · 264 · 265 · 266 · 267 · 268 · 269 · 270 · 271 · 272 · 273 · 274 · 275 · 276 · 277 · 278 · 279 · 280 · 281 · 282 · 283 · 284 · 285 · 286 · 287 · 288 · 289 · 290 · 291 · 292 · 293 · 294 · 295 · 296 · 297 · 298 · 299 · 300 · 301 · 302 · 303 · 304 · 305 · 306 · 307 · 308 · 309 · 310 · 311 · 312 · 313 · 314 · 315 · 316 · 317 · 318 · 319 · 320 · 321 · 322 · 323 · 324 · 325 · 326 · 327 · 328 · 329 · 330 · 331 · 332 · 368 · 449 · 451 · 501 · 502 · 542 · 560 · 561 · 562 · 563 · 564 · 648 · 649 · 809 · 965 · 1033 · 1358 · 1386 · 1491 · 1423 · 1561 · 1575 · 1598 · 1599 · 1602 · 1604 · 1614 · 1619 · 1623 · 1637 · 1681 · 1682 · 1683 · 1684 · 1685 · 1686 · 1691 · 1813 · 1839 · 1965 · 1966 · 1967 · 2005 · 2137 · 2138 · 2139 · 2140 · 2141 · 2142 · 2143 · 2144 · 2145 · 2164 · 2208 · 2210 · 2211 · 2260 · 2261 · 2263 · 2264 · 2265 · 2266 · 2267 · 2276 · 2307 · 2321 · 2352 · 2404 · 2405 · 2406 · 2411 · 2412 ·