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Early Christian 
Manuscripts 
An Introduction to New Testament Greek 
Manuscripts
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.
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
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
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
Early Christian 
Manuscripts 
Ancient Writing Materials
Ancient Writing Materials 
1. Papyrus 
2. Parchment 
3. Wax Tablet, Notebook 
4. Wood, Pottery Shards 
(Ostraca), Other 
Material
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)
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)
Early Christian Manuscripts
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.
Early Christian Manuscripts
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.
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)
Early Christian Manuscripts
Early Christian Manuscripts
Early Christian Manuscripts
Early Christian Manuscripts
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.
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).
Early Christian Manuscripts
Early Christian Manuscripts
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.
Early Christian Manuscripts
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.
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.
Early Christian 
Manuscripts 
The Rise of the Codex
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?
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.
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.”
Early Christian Manuscripts
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.
Early Christian Manuscripts
Book Forms, First Century CE 
77% 
2% 
6% 
15% 
BOOKROLL 
CODEX 
SHEET 
FRAGMENT
Book Forms, Second Century CE 
74% 
5% 
7% 
14% 
BOOKROLL 
CODEX 
SHEET 
FRAGMENT
Book Forms, Third Century CE 
56% 
9% 
14% 
21% 
BOOKROLL 
CODEX 
SHEET 
FRAGMENT
Book Forms, Fourth Century CE 
15% 
56% 
22% 
7% 
BOOKROLL 
CODEX 
SHEET 
FRAGMENT
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).
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)
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.
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.
Early Christian 
Manuscripts 
Examples of Early Christian Manuscripts
Early Christian Manuscripts 
1. Earliest New Testament 
Manuscripts 
2. Features of the Manuscripts 
3. Non Biblical “Christian” 
Manuscripts 
4. What can this tell us?
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
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.
Here ΘΕΟC is 
abbreviated to 
ΘC 
Here ΥΙΟC is 
abbreviated to 
ΥΙC
Jesus, ΙΗCΟY is abbreviated to IHY 
And Christ, XPICTOY is abbreviated 
to XPY
God, ΘΕΟΝ is 
abbreviated to 
ΘΝ 
Man, ΑΝΘΡΠΟΝ 
is abbreviated to 
ΑΝΩΝ
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.
Codex 0171 
• Recently dated to 175-225 CE 
• Fragments of Matthew, and 
Luke 
• Likely that this manuscript 
was a four gospel codex. 
• Two Columns.
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
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
Early Christian Manuscripts
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
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.
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.
Early Christian 
Manuscripts 
Publication And Circulation of Manuscripts
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
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
Early Christian Manuscripts
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.
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.
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.
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.
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.
Early Christian Manuscripts
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.
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.
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.
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
Philippi 
Smyrna Philadelphia 
Ephesus Tralles 
Magnesia 
Antioch
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.
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.
“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.”
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.
Early Christian 
Manuscripts 
Public Reading and Manuscripts
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
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.
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.
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
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
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.
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.
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.
Early Christian Manuscripts
Public Reading and Manuscripts 
INTHEBEGINNINGWASTHEWORDAN 
DTHEWORDWASWITHGODANDTHE 
WORDWASGODHEWASINTHEBEGIN 
NINGWITHGODALLTHINGSWEREM 
ADETHROUGHHIMANDWITHOUTHI 
SWASNOTANYTHINGMADETHATWA 
SMADEINHIMWASLIFEANDTHELIFE 
WASTHELIGHTOFMENTHELIGHTSH 
INESINTHEDARKNESSANDTHEDAR 
KNESSHASNOTOVERCOMEITTHERE 
WASAMANSENTFROMGODWHOSEN 
AMEWASJOHNHECAMEASAWITNES 
STOBEARWITNESSABOUTTHELIGH 
TTHATALLMIGHTBELIEVETHROUG 
HHIMHEWASNOTTHELIGHTBUTCA 
METOBEARWITNESS 
aboutthelightThe true 
lightwhichgiveslighttoeveryonewasco 
mingintotheworldHewasintheworldan 
dtheworldwasmadethroughhimyetthe 
worlddidnotknowhimHecametohisown 
andhisownpeopledidnotreceivehimBut 
toallwhodidreceivehimwhobelievedinh 
isnamehegavetherighttobecomechildre 
nofGodwhowerebornnotofbloodnorofth 
ewillofthefleshnorofthewillofmanbutof 
God
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.
“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.
A significant space with a raised 
dot that signals the end of John 
1:4. 
Raised dots and spaces are used 
throughout this manuscript.
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.
Early Christian Manuscripts
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.
Early Christian 
Manuscripts 
Putting it All Together
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.
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.

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Early Christian Manuscripts

  • 1. Early Christian Manuscripts An Introduction to New Testament Greek Manuscripts
  • 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
  • 6. Early Christian Manuscripts Ancient Writing Materials
  • 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)
  • 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.
  • 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)
  • 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).
  • 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.
  • 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.
  • 27. Early Christian Manuscripts The Rise of the Codex
  • 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.”
  • 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.
  • 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.
  • 42. Early Christian Manuscripts Examples of Early Christian Manuscripts
  • 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
  • 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.
  • 57. Early Christian Manuscripts Publication And Circulation of Manuscripts
  • 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
  • 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.
  • 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
  • 71. Philippi Smyrna Philadelphia Ephesus Tralles Magnesia Antioch
  • 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.
  • 76. Early Christian Manuscripts Public Reading and 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.
  • 86. Public Reading and Manuscripts INTHEBEGINNINGWASTHEWORDAN DTHEWORDWASWITHGODANDTHE WORDWASGODHEWASINTHEBEGIN NINGWITHGODALLTHINGSWEREM ADETHROUGHHIMANDWITHOUTHI SWASNOTANYTHINGMADETHATWA SMADEINHIMWASLIFEANDTHELIFE WASTHELIGHTOFMENTHELIGHTSH INESINTHEDARKNESSANDTHEDAR KNESSHASNOTOVERCOMEITTHERE WASAMANSENTFROMGODWHOSEN AMEWASJOHNHECAMEASAWITNES STOBEARWITNESSABOUTTHELIGH TTHATALLMIGHTBELIEVETHROUG HHIMHEWASNOTTHELIGHTBUTCA METOBEARWITNESS aboutthelightThe true lightwhichgiveslighttoeveryonewasco mingintotheworldHewasintheworldan dtheworldwasmadethroughhimyetthe worlddidnotknowhimHecametohisown andhisownpeopledidnotreceivehimBut toallwhodidreceivehimwhobelievedinh isnamehegavetherighttobecomechildre nofGodwhowerebornnotofbloodnorofth ewillofthefleshnorofthewillofmanbutof God
  • 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.
  • 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.
  • 93. Early Christian Manuscripts Putting it All Together
  • 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.

Notes de l'éditeur

  1. 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.
  2. 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).
  3. 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.
  4. 4th Century Fresco from the Catacomb of Domitilla in Rome.
  5. 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.
  6. P75 Luke 15:3-26