사용자:Tiens/Codex Ephraemi Rescriptus

에프라임-시루스 재생 사본(Codex Ephraemi Syri Rescriptus / Codex Ephraemi Rescriptus, 파리 프랑스 국립 도서관, 그리스어 사본 9번(Grec 09), 그레고리-알란트 번호 C 및 04, 폰 조덴 번호 δ3)은 5세기 경에 제작된 것으로 보이는 그리스어 성경 사본이다. 시나이 사본, 알렉산드리아 사본 및 바티칸 사본과 더불어 4세기에서 5세기 사이에 만들어진 사본 중 현존하는 주요 언셜 사본 중 하나이다. 온전한 상태로 현존하지 않는 이 사본에는 신약성경 중 데살로니카인들에게 보낸 둘째 편지와 요한의 둘째 편지를 제외한 나머지 전부와 구약성경 중에 여섯 책이 포함되어 있다.

이 사본을 'Codex Ephraemi Rescriptus'로 부르는 이유는, (a)코덱스 형태 - 즉 낱장이 책 형태로 묶여있는 형태를 띄고 있기 때문이며, (b)이 사본이 재생된 사본인 팔림프세스트, 즉 원래 사본의 문장이 기록된 후에 세척되어 다른 본문 기록을 위해 사용된 형태이기 때문이며, (c)재생된 양피지 위에 12세기경에 기록된 본문이 4세기 중엽의 저명한 신학자인 시리아의 에프렘이 저술한 38점의 논문의 그리스어 번역으로 구성되어 있기 때문이다.

이 사본의 지워진 원래 기록되었던 본문은, 1840년에서 1843년에 걸쳐 독일의 성서 철학자 및 성서 비평학자 티셴도르프에 의해 해독되어, 1843년~1845년에 출판되었다. 현재 이 사본은 프랑스 국립도서관에 그리스어 사본 09번(Grec 09)으로 소장되어 있다. ()

설명

코덱스의 전 내용 중 현존하는 것은 208장이며, 그중 144장이 신약성경, 64장이 구약성경이다. 코덱스의 치수는 12¼ in/31.4-32.5 cm x 9in/25.6-26.4 cm 이다. 본문은 한 페이지에 단일 열로 40~46줄이 양피지 쪽에 기록되어 있다. 기록된 문자는 중간 크기의 언셜체이다.

언셜체로 기술된 문장들이 이어진 형태로 기록되어 있으며, 알렉산드리아 사본 및 바티칸 사본과 마찬가지로 구둣점은 단일 점으로 표기되어 있다. 절의 시작 부분의 맨 첫 대문자는 마진을 두고 시작하며, 이는 알렉산드리아 사본 및 바실렌시스 사본과 유사하다. 이오타와 입실론 표기가 알렉산드리아 사본 및 여타 사본들이 음절 시작 부분에서 표기 위에 점 두개(트레마), 혹은 점 하나를 찍는 것에 반해, 짧은 선이 그어져 있다. 기식 기호 및 액센트는 나중에 부가되었다. 노미나 사크라는 당시의 사본의 일반적인 경향인 두자 형태가 아닌 세자 형태로 표기되는 경향을 띄고 있다.

루가의 복음서와 요한의 복음서의 앞에는 κεφαλαια(장) 목록이 보존되어 있어, 마태오의 복음서 및 마르코의 복음서에도 같은 식의 목록이 초기에는 있었을 것으로 추정된다. 그러나 알렉산드리아 사본과는 달리 복음서의 τιτλοι(장의 제목) 부분이 외관상 위쪽 여백에 표기되어 있지 않다. 원래 붉은색 먹으로 기록되었던 τιτλοι 부분이 시간이 흘러 완전히 사라져 버렸을 가능성이 존재한다. 또다른 가능성은, 쪽의 윗부분이 잘라져 나갔을 경우이다. 복음서 본문에는 암모니안 섹션을 나타내는 여백 표기가 부가되어 있다. 아마도 사본의 처음 상태에는 유세비안 캐논을 나타내는 번호가 붉은 먹으로 기록되어 있었으나 시일이 흘러 사라졌을 가능성이 있다. 책 간의 구분을 위한 체계는 존재하지 않는다.

페리코페 아둘테라이(예수와 간음한 여인 이야기, 요한 복음서 7장 53절~8장 11절)은 코덱스 C의 원 상태에도 포함되지 않았을 가능성이 높다. 요한 복음서의 7장 3절부터 8장 34절까지의 내용을 기록하였으리라 여겨지는 두장의 잎은 현재 남아 있지 않는데, 계산하여 쪽 당 줄 수를 세어 페리코파 아둘테라이를 포함하기 위해 어느정도의 공간이 소요되는가를 계산해보면, 소실된 잎에 적혀있을 다른 본문의 소실을 제외하고는, 해당 문단을 기록할 만큼 충분한 공간이 없다는 점을 보여줄 수 있다. 마르코복음의 16장 9절~20절은, 코덱스 C의 folio 148r에 남아 있다.

루가 복음서 22장 43절과 44절 (겟세마니에서의 예수의 고뇌) 부분이 코덱스 C에 원래 포함되었을지를 판단하기는 어렵다. 이를 포함하는 구절이 기록되어 있어야 할 잎 부분이 현존하지 않기 때문이다. 마르코 복음서 15장 28절은 포함되어 있지 않다.

누락 부분

• 마태오의 복음서: 1:1–2; 5:15–7:5; 17:26–18:28; 22:21–23:17; 24:10–45; 25:30–26:22; 27:11–46; 28:15-끝
• 마르코의 복음서: 1:1–17; 6:32–8:5; 12:30–13:19;
• 루가의 복음서: 1:1–2; 2:5–42; 3:21–4:25; 6:4–36; 7:17–8:28; 12:4–19:42; 20:28–21:20; 22:19–23:25; 24:7–45
• 요한의 복음서: 1:1–3; 1:41–3:33; 5:17–6:38; 7:3–8:34; 9:11–11:7; 11:47–13:7; 14:8–16:21; 18:36–20:25;
• 사도 행전: 1:1–2; 4:3–5:34; 6:8; 10:43–13:1; 16:37–20:10; 21:31–22:20; 23:18–24:15; 26:19–27:16; 28:5-fin.;
• 로마인들에게 보낸 편지: 1:1–3; 2:5–3:21; 9:6–10:15; 11:31–13:10;
• 고린토인들에게 보낸 첫째 편지: 1:1–2; 7:18–9:6; 13:8–15:40;
• 고린토인들에게 보낸 둘째 편지: 1:1–2; 10:8-fin.
• 갈라디아인들에게 보낸 편지: 1:1–20
• 에페소인들에게 보낸 편지: 1:1–2:18; 4:17-fin.
• 필립비인들에게 보낸 편지: 1:1–22; 3:5-fin.
• 골로사이인들에게 보낸 편지: 1:1–2;
• 데살로니카인들에게 보낸 첫째 편지: 1:1; 2:9-끝
• 데살로니카인들에게 보낸 첫째 편지 - 소실
• 디모테오에게 보낸 첫째 편지: 1:1–3:9; 5:20-fin.;
• 디모테오에게 보낸 둘째 편지: 1:1–2;
• 디도에게 보낸 편지: 1:1–2
• 필레몬에게 보낸 편지: 1–2
• 히브리인들에게 보낸 편지: 1:1–2:4; 7:26–9:15; 10:24–12:15;
• 야고보의 편지: 1:1–2; 4:2-fin.
• 베드로의 첫째 편지: 1:1–2; 4:5-fin.;
• 베드로의 둘째 편지: 1:1;
• 요한의 첫째 편지: 1:1–2; 4:3-fin.
• 요한의 둘째 편지 - 소실
• 요한의 셋째 편지: 1–2;
• 유다의 편지 : 1–2;
• 요한의 묵시록 : 1:1–2; 3:20–5:14; 7:14–17; 8:5–9:16; 10:10–11:3; 16:13–18:2; 19:5-fin.

구약성경 부분으로는, 욥기, 잠언, 전도서, 아가, 지혜서, 집회서의 일부가 남아 있다.

본문

Matthew 1:2–18 in Tischendorf's facsimile edition

Text-type

The New Testament text of Codex C is primarily Alexandrian, although the strength and character of its testimony varies from book to book. It is a weak Byzantine witness in Matthew, a weak Alexandrian witness in Mark, and a strong Alexandrian witness in John. In Luke its textual character is unclear. Westcott-Hort classified it as mixed; Hermann von Soden classified it as in the Alexandrian text-type.

According to Kurt Aland it agrees with the Byzantine text-type 87 times in the Gospels, 13 times in the Acts, 29 times in Paul, and 16 times in the Catholic epistles. It agrees with the Nestle-Aland text 66 times (Gospels), 38 (Acts), 104 (Paul), and 41 (Cath.). It has 50 independent or distinctive readings in the Gospels, 11 in Acts, 17 in Paul, and 14 in the Catholic epistles. Aland placed the text of the codex in Category II. According to the Claremont Profile Method its text is mixed in Luke 1, Luke 10, and Luke 20.

In the Apocalypse, Codex Ephraemi is a witness of the same form of the text as Alexandrinus.

Unusual Interpolations

In Matthew 8:13 there is additional text (see Luke 7:10): και υποστρεψας ο εκατονταρχος εις τον οικον αυτου εν αυτη τη ωρα ευρεν τον παιδα υγιαινοντα (and when the centurion returned to the house in that hour, he found the slave well) - a reading also found in codices (Sinaiticus, N), Θ, f¹, 545, g¹, syr^h.

In Matthew 27:49, Codex C contains added text: ἄλλος δὲ λαβὼν λόγχην ἒνυξεν αὐτοῦ τὴν πλευράν, καὶ ἐξῆλθεν ὖδορ καὶ αἳμα (the other took a spear and pierced His side, and immediately came out water and blood). This reading was derived from John 19:34 and occurs in other manuscripts of the Alexandrian text-type (א, B, L, Γ, 1010, 1293, pc, vg^mss).

In Acts 14:19 there is additional text: και διαλεγομενων αυτων παρρησια επεισαν τους οχλους αποστηναι απ' αυτων λεγοντες, οτι ουδεν αληθες λεγουσιν αλλα παντα ψευδονται for και πεισαντης τους οχλους. Similar readings appear in codices 6, 36, 81, 104, 326, 452, 945, 1175, 1739.

Some corrections

Matthew 26:52–69 in Tischendorf's facsimile edition (1843)

In Matthew 11:2 its original text has the reading δια (by) as well as codices א, B, D, P, W, Z, Δ, Θ, 0233, f¹³, 33, but the third corrector C³ changed it into δυο (two) — as in codices L, f¹, Byz

In Acts 20:28 it reads του κυριου (of the Lord) along with the manuscripts ${\mathfrak {P}}$⁷⁴ D E Ψ 33 36 453 945 1739 1891, but the corrector added και του Θεου (and God) as have P 049 326 1241 2492 and the Byzantine manuscripts.

In 1 Corinthians 12:9 the original scribe omits phrase εν τω αυτω πνευματι (in His spirit), but it was added by the third corrector (C³).

Scrivener's facsimile with text of 1 Tim 3:15–16

In 1 Timothy 3:16 it reads ὅς ἐφανερώθη (He was manifested), but the second corrector (C²) changed it into θεός ἐφανερώθη (God was manifested);

In James 1:22 it reads λογου (of the word) as majority of manuscripts, but the second corrector (C²) corrected into νομου (of the law), which is read by manuscripts such as 88, 621, 1067, 1852.

Other Textual Variants

Acts 15:23 Codex C has the unique reading γραψαντης δια χειρος αυτων επιστολην περιεχουσαν ταδε (they wrote by their hands the letter containing this), which is not supported by any other Greek manuscripts, though it is supported by versions: ar, c, gig, w, geo. The majority of the Greek manuscripts read γραψαντης δια χειρος αυτων ταδε (they wrote this by their hands), the Alexandrian manuscripts read γραψαντης δια χειρος αυτων (wrote by their hands).

Romans 16:24

Verse is omitted along with Codex Sinaiticus A B 5 81 263 623 1739 1838 1962 2127 it^z vg^ww cop^sa,bo eth^ro Origen^lat)

Revelation 13:18

"The number of the beast" is written as hexakosiai deka hex, lit. six hundred sixteen (616). This is one of the most famous readings of the codex, it is also attested by Papyrus 115.

Matthew 22:10 – γαμος ] αγαμος; some manuscripts read νυμφων (codices א, B, L, 0138, 892, 1010);

Mark 10:35 – οι υιοι Ζεβεδαιου (the sons of Zebedee) ] οι δυο υιοι Ζεβεδαιου (the two sons of Zebedee); the reading is supported by Codex Vaticanus and the Coptic version;

Romans 16:15 – Ιουλιαν, Νηρεα ] Ιουνιαν, Νηρεα; the reading is supported only by Codex Boernerianus (Greek text).

1 Corinthians 2:1 – μαρτυριον (testimony) ] μυστηριον (secret); the reading is supported by ${\mathfrak {P}}$⁴⁶, א, Α, 88, 436, it^a,r, syr^p, cop^bo; other manuscripts read σωτηριον (savior).

1 Corinthians 7:5 – τη νηστεια και τη προσευχη (fasting and prayer) ] τη προσευχη (prayer); the reading is supported by ${\mathfrak {P}}$¹¹, ${\mathfrak {P}}$⁴⁶, א*, A, B, C, D, G, P, Ψ, 33, 81, 104, 181, 629, 630, 1739, 1877, 1881, 1962, it vg, cop, arm, eth. Other manuscripts read τη προσευχη και νηστεια (prayer and fasting).

James 1:12 – ο κυριος (the Lord) ] κυριος (Lord); some manuscripts have ο θεος (God) (4, 33, 2816^vid, 323, 945, 1739, vg, syr^p), others omit this word (א, A, B, Ψ, 81, ff, co).

2 Timothy 4:10 – Γαλατιαν ] Γαλλιαν – the reading is supported by Sinaiticus, 81, 104, 326, 436.

Revelation 1:5 – λουσαντι ημας εκ (washed us from) ] λυσαντι ημας εκ (freed us from) — as have manuscripts: P¹⁸, א^c, A, 2814, 2020, 2081.

History

Tischendorf in 1841

The place where Codex C was written sometime in the 400's is unknown; Tischendorf tentatively suggested Egypt. Tischendorf also proposed that two scribes produced the manuscript—one for the Old Testament and one for the New Testament. Subsequent research has indicated that a third scribe may have been involved. The text has been corrected by three correctors, designated by C¹, C², and C³ (Tischendorf designated them by C*, C**, and C***). Sometimes they are designated by C^a, C^b, and C^c. The first corrector (C¹) worked in a scriptorium, probably in the 500's, but the exact location where any of the correctors worked is unknown. The latter's corrections are not numerous except in the Book of Sirach.

The third and last corrector (C³) wrote in the 800's, possibly in Constantinople. He conformed readings of the codex to ecclesiastical use, inserting many accents, breathings, and vocal notes. He also added liturgical directions in the margin, and worked extensively on the codex. The codex was recycled in the twelfth century.

After the fall of Constantinople in 1453, the codex was brought to Florence by an émigré scholar. It belonged to Niccolo Ridolpho († 1550) Cardinal of Florence. After his death it was probably bought by Piero Strozzi, an Italian military leader, for Catherine de' Medici. Catherine brought it to France as part of her dowry, and from the Bourbon royal library it came to rest in the Bibliothèque nationale de France, Paris. The manuscript was bound in 1602.

The older writing was first noticed by Pierre Allix, a Protestant pastor. Jean Boivin, supervisor of the Royal Library, made the first extracts of various readings of the codex (under the notation of Paris 9) to Ludolph Küster, who published Mill's New Testament in 1710. In 1834–1835 potassium ferricyanide was used to bring out faded or eradicated ink, which had the effect of defacing the vellum from green and blue to black and brown.

The first collation of the New Testament was made in 1716 by Johann Jakob Wettstein for Richard Bentley, who intended to prepare a new edition of the Novum Testamentum Graece. According to Bentley's correspondence, it took two hours to read one page, and Bentley paid Wettstein £50. This collation was used by Wettstein in his own Greek New Testament of 1751–1752. Wettstein also made the first description of the codex. Wettstein only occasionally examined the text of the Old Testament but he did not publish them. Various editors made occasional extracts from the manuscript but Tischendorf was the first who read it completely (Old and New Testament). Tischendorf gained an international reputation when he published the Greek New Testament text in 1843 and the Old Testament in 1845. Although Tischendorf worked by eye alone, his deciphering of the palimpsest's text was remarkably accurate. The torn condition of many folios, and the ghostly traces of the text overlaid by the later one, made the decipherment extremely difficult. Even with modern aids like ultraviolet photography, not all the text is securely legible. Robert W. Lyon published a list of corrections of Tischendorf's edition in 1959. This was also an imperfect work.

According to Edward Miller (1886), Codex C was produced "in the light of the most intellectual period of the early Church."

According to Frederic Kenyon "the original manuscript contained the whole Greek Bible, but only scattered leaves of it were used by the scribe of St. Ephraem's works, and the rest was probably destroyed".

Swete examined only the text of the Old Testament. According to him the original order of the Old Testament cannot be reconstructed; the scribe who converted the manuscript into a palimpsest used the leaves for his new text without regard to their original arrangement. The original manuscript was not a single volume.

The manuscript is cited in all critical editions of the Greek New Testament (UBS3, UBS4, NA26, NA27). In NA27 it belongs to the witnesses consistently cited of the first order. Even readings of correctors (C¹, C², and C³) are regularly cited in critical editions (as in Sinaiticus, Vaticanus, Bezae, and Claromontanus).

함께 보기

• List of New Testament uncials
• 성경 사본

Bibliography

Text of the codex

• Tischendorf, C. v. (1843). 《Codex Ephraemi Syri rescriptus, sive Fragmenta Novi Testamenti》. Lipsiae. 
• Tischendorf, C. v. (1845). 《Codex Ephraemi Syri rescriptus, sive Fragmenta Veteris Testamenti》. Lipsiae. 
• Lyon, R. W. A Re-Examination of Codex Ephraemi Rescriptus, New Testament Studies (1959), 5, pp. 260–272.

Description of the codex

• Comfort, Philip (2005). 《Encountering the Manuscripts: An Introduction to New Testament Paleography and Textual Criticism》. Broadman & Holman Publishers. 
• Fleck, Ferdinand Florens (1841). 《Ueber die Handschrift des neuen Testamentes, gewoehnlich Codex Ephraemi Syri rescriptus genannt, in der koeniglichen Bibliothek zu Paris》. Hamburg. 
• Hatch, William Henry (1939). 《The Principal Uncial Manuscripts of the New Testament》. Chicago: The University of Chicago Press. 
• Kenyon, Frederic G. (1939). 《Our Bible and the Ancient Manuscripts》 4판. London. 
• Metzger, Bruce M. (1981). 《Manuscripts of the Greek Bible: An Introduction to Palaeography》. Oxford: Oxford University Press. 
• Swete, Henry B. (1902). 《An Introduction to the Old Testament in Greek》. Cambridge. 128–129쪽. 

External links

• Codex Ephraemi Syri Rescriptus (in Gallica digital library)
•  
• Catholic Encyclopedia: Codex Ephraemi Rescriptus
• Michael D. Marlowe, Codex Ephraemi Syri Rescriptus Bible Research