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| [[File:CodeAlexandrinusFolio76rExplActs.jpg|thumb|The end of the book of Acts (folio 76r) from the [[Codex Alexandrinus]], which has a mostly [[Byzantine text-type]] during the Gospels and is largely Alexandrian throughout the rest of the New Testament]]
| | It is very common to have a dental emergency -- a fractured tooth, an abscess, or severe pain when chewing. Over-the-counter pain medication is just masking the problem. Seeing an emergency dentist is critical to getting the source of the problem diagnosed and corrected as soon as possible.<br><br>Here are some common dental emergencies:<br>Toothache: The most common dental emergency. This generally means a badly decayed tooth. As the pain affects the tooth's nerve, treatment involves gently removing any debris lodged in the cavity being careful not to poke deep as this will cause severe pain if the nerve is touched. Next rinse vigorously with warm water. Then soak a small piece of cotton in oil of cloves and insert it in the cavity. This will give temporary relief until a dentist can be reached.<br><br>At times the pain may have a more obscure location such as decay under an old filling. As this can be only corrected by a dentist there are two things you can do to help the pain. Administer a pain pill (aspirin or some other analgesic) internally or dissolve a tablet in a half glass (4 oz) of warm water holding it in the mouth for several minutes before spitting it out. DO NOT PLACE A WHOLE TABLET OR ANY PART OF IT IN THE TOOTH OR AGAINST THE SOFT GUM TISSUE AS IT WILL RESULT IN A NASTY BURN.<br><br>Swollen Jaw: This may be caused by several conditions the most probable being an abscessed tooth. In any case the treatment should be to reduce pain and swelling. An ice pack held on the outside of the jaw, (ten minutes on and ten minutes off) will take care of both. If this does not control the pain, an analgesic tablet can be given every four hours.<br><br>Other Oral Injuries: Broken teeth, cut lips, bitten tongue or lips if severe means a trip to a dentist as soon as possible. In the mean time rinse the mouth with warm water and place cold compression the face opposite the injury. If there is a lot of bleeding, apply direct pressure to the bleeding area. If bleeding does not stop get patient to the emergency room of a hospital as stitches may be necessary.<br><br>Prolonged Bleeding Following Extraction: Place a gauze pad or better still a moistened tea bag over the socket and have the patient bite down gently on it for 30 to 45 minutes. The tannic acid in the tea seeps into the tissues and often helps stop the bleeding. If bleeding continues after two hours, call the dentist or take patient to the emergency room of the nearest hospital.<br><br>Broken Jaw: If you suspect the patient's jaw is broken, bring the upper and lower teeth together. Put a necktie, handkerchief or towel under the chin, tying it over the head to immobilize the jaw until you can get the patient to a dentist or the emergency room of a hospital.<br><br>Painful Erupting Tooth: In young children teething pain can come from a loose baby tooth or from an erupting permanent tooth. Some relief can be given by crushing a little ice and wrapping it in gauze or a clean piece of cloth and putting it directly on the tooth or gum tissue where it hurts. The numbing effect of the cold, along with an appropriate dose of aspirin, usually provides temporary relief.<br><br>In young adults, an erupting 3rd molar (Wisdom tooth), especially if it is impacted, can cause the jaw to swell and be quite painful. Often the gum around the tooth will show signs of infection. Temporary relief can be had by giving aspirin or some other painkiller and by dissolving an aspirin in half a glass of warm water and holding this solution in the mouth over the sore gum. AGAIN DO NOT PLACE A TABLET DIRECTLY OVER THE GUM OR CHEEK OR USE THE ASPIRIN SOLUTION ANY STRONGER THAN RECOMMENDED TO PREVENT BURNING THE TISSUE. The swelling of the jaw can be reduced by using an ice pack on the outside of the face at intervals of ten minutes on and ten minutes off.<br><br>Here's more info on [http://www.youtube.com/watch?v=90z1mmiwNS8 dentist DC] look into the internet site. |
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| The '''Alexandrian text-type''' (also called '''Neutral''' or '''Egyptian'''), associated with [[Early centers of Christianity#Alexandria|Alexandria]], is one of several [[Textual criticism#New Testament|text-types]] used in [[New Testament]] [[textual criticism]] to describe and group the textual character of [[biblical manuscript]]s. The Alexandrian text-type is the form of the [[Greek language|Greek]] [[New Testament]] that predominates in the earliest surviving documents, as well as the text-type used in Egyptian [[Coptic language|Coptic]] manuscripts. In later manuscripts (from the 9th century onwards), the [[Byzantine text-type]] became far more common and remains as the standard text in the [[Greek Orthodox]] church and also underlies most [[Protestant]] translations of the [[Protestant Reformation|Reformation]] era. Most modern New Testaments are based on what is called [[Textual criticism#Eclecticism|"reasoned eclecticism"]] (such as that of the [[Nestle-Aland|Nestle-Aland 27]], the basis of virtually all modern translations) in formulating a Greek text; this invariably results in a text that is strongly Alexandrian in character. Some modern translations break from strict adherence to the critical Alexandrian text and adopt some readings from the traditional [[Byzantine text-type]] and other textual traditions;<ref>The preface to the ''The Comprehensive New Testament'', for example, states that the [[English Standard Version]] has an 83% correspondence to NA27.</ref> A small minority of modern translations still maintain a close adherence to the traditional text while noting major variants, namely, the [[New King James Version]]. | |
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| == Manuscripts of the Alexandrian text-type ==
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| Up until the 9th century, Greek texts were written entirely in upper case letters, referred to as [[Uncials]]. During the 9th and 10th centuries, the new lower-case writing hand of [[Minuscule Greek|Minuscules]] came gradually to replace the older style. Most Greek Uncial manuscripts were recopied in this period and their parchment leaves typically scraped clean for re-use. Consequently, surviving Greek New Testament manuscripts from before the 9th century are relatively rare; but nine — over half of the total that survive — witness a more or less pure Alexandrian text. These include the oldest near-complete manuscripts of the New Testament [[Codex Vaticanus Graecus 1209]] and [[Codex Sinaiticus]] (believed to date from the early 4th century CE).
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| A number of substantial [[papyrus]] manuscripts of portions of the New Testament survive from earlier still, and those that can be ascribed a text-type — such as <math>\mathfrak{P}</math><sup>66</sup> and <math>\mathfrak{P}</math><sup>75</sup> from the early 3rd century — also tend to witness to the Alexandrian text.
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| The earliest translation of the New Testament into an Egyptian [[Coptic versions of the Bible|Coptic version]] — the Sahidic of the late 2nd century — uses the Alexandrian text as a Greek base; although other 2nd and 3rd century translations — into [[Old Latin]] and [[Syriac]] tend rather to conform to the [[Western text-type]]. Although the overwhelming majority of later minuscule manuscripts conform to the Byzantine text-type; detailed study has, from time to time, identified individual minuscules that transmit the alternative Alexandrian text. Around 17 such manuscripts have been discovered so far — consequently the Alexandrian text-type is witnessed by around 30 surviving manuscripts — by no means all of which are associated with [[Egypt]], although that area is where Alexandrian witnesses are most prevalent.
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| It was used by [[Clement of Alexandria|Clement]],<ref>P. M. Barnard, [http://www.archive.org/stream/textsandstudies05unknuoft#page/n625/mode/2up ''The Quotations of Clement of Alexandria from the Four Gospels and the Acts of the Apostles''], Texts & Studies, vol. 5, no. 4 (Cambridge, 1899).</ref> [[Athanasius of Alexandria|Athanasius]], and [[Cyril of Alexandria]].
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| '''List of notable manuscripts represented Alexandrian text-type:'''
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| {|"wikitable"
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| |style="background:#DAE" align="center"|'''Sign'''
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| |style="background:#DAE" align="center"|'''Name'''
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| |style="background:#DAE" align="center"|'''Date'''
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| |style="background:#DAE" align="center"|'''Content'''
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| |-
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| |style="background:#EBE" align="center"| <math>\mathfrak{P}</math><sup>46</sup>
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| |style="background:#EBE" align="center"| [[Papyrus 46|Chester Beatty II]]
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| |style="background:#EBE" align="center"| c. 200
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| |style="background:#EBE" align="center"| [[Pauline Epistles]]
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| |-
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| |style="background:#EBE" align="center"| <math>\mathfrak{P}</math><sup>66</sup>
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| |style="background:#EBE" align="center"| [[Papyrus 66|Bodmer II]]
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| |style="background:#EBE" align="center"| c. 200
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| |style="background:#EBE" align="center"| Gospels
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| |-
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| |style="background:#EBE" align="center"| <math>\mathfrak{P}</math><sup>72</sup>
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| |style="background:#EBE" align="center"| [[Papyrus 72|Bodmer VII/VIII]]
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| |style="background:#EBE" align="center"| 3rd/4th
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| |style="background:#EBE" align="center"| 1-2 Peter; Jude
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| |-
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| |style="background:#EBE" align="center"| <math>\mathfrak{P}</math><sup>75</sup>
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| |style="background:#EBE" align="center"| [[Papyrus 75|Bodmer XIV-XV]]
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| |style="background:#EBE" align="center"| 3rd
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| |style="background:#EBE" align="center"| fragments of Luke — John
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| |-
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| |style="background:#EBE" align="center"| א
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| |style="background:#EBE" align="center"| [[Codex Sinaiticus]]
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| |style="background:#EBE" align="center"| 330-360
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| |style="background:#EBE" align="center"| NT
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| |-
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| |style="background:#EBE" align="center"| B
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| |style="background:#EBE" align="center"| [[Codex Vaticanus Graecus 1209]]
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| |style="background:#EBE" align="center"| 325-350
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| |style="background:#EBE" align="center"| Matt. — Hbr 9, 14
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| |-
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| |style="background:#EBE" align="center"| A
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| |style="background:#EBE" align="center"| [[Codex Alexandrinus]]
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| |style="background:#EBE" align="center"| c. 400
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| |style="background:#EBE" align="center"| (except Gospels)
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| |-
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| |style="background:#EBE" align="center"| C
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| |style="background:#EBE" align="center"| [[Codex Ephraemi Rescriptus]]
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| |style="background:#EBE" align="center"| 5th
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| |style="background:#EBE" align="center"| (except Gospels)
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| |-
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| |style="background:#EBE" align="center"| Q
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| |style="background:#EBE" align="center"| [[Codex Guelferbytanus B]]
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| |style="background:#EBE" align="center"| 5th
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| |style="background:#EBE" align="center"| fragments Luke — John
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| |-
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| |style="background:#EBE" align="center"| T
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| |style="background:#EBE" align="center"| [[Codex Borgianus]]
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| |style="background:#EBE" align="center"| 5th
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| |style="background:#EBE" align="center"| fragments Luke — John
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| |-
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| |style="background:#EBE" align="center"| I
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| |style="background:#EBE" align="center"| [[Codex Freerianus]]
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| |style="background:#EBE" align="center"| 5th
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| |style="background:#EBE" align="center"| [[Pauline epistles]]
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| |-
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| |style="background:#EBE" align="center"| Z
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| |style="background:#EBE" align="center"| [[Codex Dublinensis]]
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| |style="background:#EBE" align="center"| 6th
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| |style="background:#EBE" align="center"| fragments of Matt.
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| |-
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| |style="background:#EBE" align="center"| L
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| |style="background:#EBE" align="center"| [[Codex Regius (New Testament)|Codex Regius]]
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| |style="background:#EBE" align="center"| 8th
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| |style="background:#EBE" align="center"| Gospels
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| |-
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| |style="background:#EBE" align="center"| W
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| |style="background:#EBE" align="center"| [[Codex Washingtonianus]]
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| |style="background:#EBE" align="center"| 5th
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| |style="background:#EBE" align="center"| Luke 1:1–8:12; J 5:12–21:25
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| |-
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| |style="background:#EBE" align="center"| 057
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| |style="background:#EBE" align="center"| [[Uncial 057]]
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| |style="background:#EBE" align="center"| 4/5th
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| |style="background:#EBE" align="center"| Acts 3:5–6,10-12
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| |-
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| |style="background:#EBE" align="center"| 0220
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| |style="background:#EBE" align="center"| [[Uncial 0220]]
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| |style="background:#EBE" align="center"| 6th
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| |style="background:#EBE" align="center"| NT (except Rev.)
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| |-
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| |style="background:#EBE" align="center"| 33
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| |style="background:#EBE" align="center"| [[Minuscule 33]]
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| |style="background:#EBE" align="center"| 9th
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| |style="background:#EBE" align="center"| Romans
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| |-
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| |style="background:#EBE" align="center"| 81
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| |style="background:#EBE" align="center"| [[Minuscule 81]]
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| |style="background:#EBE" align="center"| 1044
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| |style="background:#EBE" align="center"| Acts, Paul
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| |-
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| |style="background:#EBE" align="center"| 892
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| |style="background:#EBE" align="center"| [[Minuscule 892]]
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| |style="background:#EBE" align="center"| 9th
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| |style="background:#EBE" align="center"| Gospels
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| |-
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| |}
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| ; Other manuscripts:
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| '''Papyri: '''
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| [[Papyrus 1|<math>\mathfrak{P}</math><sup>1</sup>]], [[Papyrus 4|<math>\mathfrak{P}</math><sup>4</sup>]], [[Papyrus Oxyrhynchus 208 + 1781|<math>\mathfrak{P}</math><sup>5</sup>]], [[Papyrus 6|<math>\mathfrak{P}</math><sup>6</sup>]], [[Papyrus 8|<math>\mathfrak{P}</math><sup>8</sup>]], [[Papyrus 9|<math>\mathfrak{P}</math><sup>9</sup>]], [[Papyrus 10|<math>\mathfrak{P}</math><sup>10</sup>]], [[Papyrus 11|<math>\mathfrak{P}</math><sup>11</sup>]], [[Papyrus 12|<math>\mathfrak{P}</math><sup>12</sup>]], [[Papyrus 13|<math>\mathfrak{P}</math><sup>13</sup>]], [[Papyrus 14|<math>\mathfrak{P}</math><sup>14</sup>]], [[Papyrus 15|<math>\mathfrak{P}</math><sup>15</sup>]], [[Papyrus 16|<math>\mathfrak{P}</math><sup>16</sup>]], [[Papyrus 17|<math>\mathfrak{P}</math><sup>17</sup>]], [[Papyrus 18|<math>\mathfrak{P}</math><sup>18</sup>]], [[Papyrus 19|<math>\mathfrak{P}</math><sup>19</sup>]], [[Papyrus 20|<math>\mathfrak{P}</math><sup>20</sup>]], [[Papyrus 22|<math>\mathfrak{P}</math><sup>22</sup>]], [[Papyrus 23|<math>\mathfrak{P}</math><sup>23</sup>]], [[Papyrus 24|<math>\mathfrak{P}</math><sup>24</sup>]], [[Papyrus 26|<math>\mathfrak{P}</math><sup>26</sup>]], [[Papyrus 27|<math>\mathfrak{P}</math><sup>27</sup>]], [[Papyrus 28|<math>\mathfrak{P}</math><sup>28</sup>]], [[Papyrus 29|<math>\mathfrak{P}</math><sup>29</sup>]], [[Papyrus 30|<math>\mathfrak{P}</math><sup>30</sup>]], [[Papyrus 31|<math>\mathfrak{P}</math><sup>31</sup>]], [[Papyrus 32|<math>\mathfrak{P}</math><sup>32</sup>]], [[Papyrus 33|<math>\mathfrak{P}</math><sup>33</sup>]], [[Papyrus 34|<math>\mathfrak{P}</math><sup>34</sup>]], [[Papyrus 35|<math>\mathfrak{P}</math><sup>35</sup>]], [[Papyrus 37|<math>\mathfrak{P}</math><sup>37</sup>]], [[Papyrus 39|<math>\mathfrak{P}</math><sup>39</sup>]], [[Papyrus 40|<math>\mathfrak{P}</math><sup>40</sup>]], [[Papyrus 43|<math>\mathfrak{P}</math><sup>43</sup>]], [[Papyrus 44|<math>\mathfrak{P}</math><sup>44</sup>]], [[Papyrus 45|<math>\mathfrak{P}</math><sup>45</sup>]], [[Papyrus 47|<math>\mathfrak{P}</math><sup>47</sup>]], [[Papyrus 49|<math>\mathfrak{P}</math><sup>49</sup>]], [[Papyrus 51|<math>\mathfrak{P}</math><sup>51</sup>]], [[Papyrus 53|<math>\mathfrak{P}</math><sup>53</sup>]], [[Papyrus 55|<math>\mathfrak{P}</math><sup>55</sup>]], [[Papyrus 56|<math>\mathfrak{P}</math><sup>56</sup>]], [[Papyrus 57|<math>\mathfrak{P}</math><sup>57</sup>]], [[Papyrus 61|<math>\mathfrak{P}</math><sup>61</sup>]], [[Papyrus 62|<math>\mathfrak{P}</math><sup>62</sup>]], [[Papyrus 64|<math>\mathfrak{P}</math><sup>64</sup>]], [[Papyrus 65|<math>\mathfrak{P}</math><sup>65</sup>]], [[Papyrus 70|<math>\mathfrak{P}</math><sup>70</sup>]], [[Papyrus 71|<math>\mathfrak{P}</math><sup>71</sup>]], [[Papyrus 72|<math>\mathfrak{P}</math><sup>72</sup>]], [[Papyrus 74|<math>\mathfrak{P}</math><sup>74</sup>]], [[Papyrus 77|<math>\mathfrak{P}</math><sup>77</sup>]], [[Papyrus 78|<math>\mathfrak{P}</math><sup>78</sup>]], [[Papyrus 79|<math>\mathfrak{P}</math><sup>79</sup>]], [[Papyrus 80|<math>\mathfrak{P}</math><sup>80</sup>]] (?), [[Papyrus 81|<math>\mathfrak{P}</math><sup>81</sup>]], [[Papyrus 82|<math>\mathfrak{P}</math><sup>82</sup>]], [[Papyrus 85|<math>\mathfrak{P}</math><sup>85</sup>]] (?), [[Papyrus 86|<math>\mathfrak{P}</math><sup>86</sup>]], [[Papyrus 87|<math>\mathfrak{P}</math><sup>87</sup>]], [[Papyrus 90|<math>\mathfrak{P}</math><sup>90</sup>]], [[Papyrus 91|<math>\mathfrak{P}</math><sup>91</sup>]], [[Papyrus 92|<math>\mathfrak{P}</math><sup>92</sup>]], [[Papyrus 95|<math>\mathfrak{P}</math><sup>95</sup>]], [[Papyrus 100|<math>\mathfrak{P}</math><sup>100</sup>]], [[Papyrus 104|<math>\mathfrak{P}</math><sup>104</sup>]], [[Papyrus 106|<math>\mathfrak{P}</math><sup>106</sup>]], [[Papyrus 107|<math>\mathfrak{P}</math><sup>107</sup>]], [[Papyrus 108|<math>\mathfrak{P}</math><sup>108</sup>]], [[Papyrus 110|<math>\mathfrak{P}</math><sup>110</sup>]], [[Papyrus 111|<math>\mathfrak{P}</math><sup>111</sup>]], [[Papyrus 115|<math>\mathfrak{P}</math><sup>115</sup>]], [[Papyrus 122|<math>\mathfrak{P}</math><sup>122</sup>]].
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| '''Uncials: '''
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| [[Codex Coislinianus]], [[Codex Porphyrianus|Porphyrianus]] (except Acts, Rev), [[Codex Dublinensis|Dublinensis]], [[Codex Sangallensis 48|Sangallensis]] (only in Mark), [[Codex Zacynthius|Zacynthius]], [[Codex Athous Lavrensis|Athous Lavrensis]] (in Mark and Cath. epistles), [[Codex Vaticanus 2061|Vaticanus 2061]], [[Uncial 059|059]], [[Uncial 068|068]], [[Uncial 071|071]], [[Uncial 073|073]], [[Uncial 076|076]], [[Uncial 077|077]], [[Uncial 081|081]], [[Uncial 083|083]], [[Uncial 085|085]], [[Uncial 087|087]], [[Uncial 088|088]], [[Uncial 089|089]], [[Uncial 091|091]], [[Uncial 093|093]] (except Acts), [[Uncial 094|094]], [[Uncial 096|096]], [[Uncial 098|098]], [[Uncial 0101|0101]], [[Uncial 0102|0102]], [[Uncial 0108|0108]], [[Uncial 0111|0111]], [[Uncial 0114|0114]], [[Uncial 0129|0129]], [[Uncial 0142|0142]], [[Uncial 0155|0155]], [[Uncial 0156|0156]], [[Uncial 0162|0162]], [[Uncial 0167|0167]], [[Uncial 0172|0172]], [[Uncial 0173|0173]], [[Uncial 0175|0175]], [[Uncial 0181|0181]], [[Uncial 0183|0183]], [[Uncial 0184|0184]], [[Uncial 0185|0185]], [[Uncial 0189|0189]], [[Uncial 0201|0201]], [[Uncial 0204|0204]], [[Uncial 0205|0205]], [[Uncial 0207|0207]], [[Uncial 0223|0223]], [[Uncial 0225|0225]], [[Uncial 0232|0232]], [[Uncial 0234|0234]], [[Uncial 0240|0240]], [[Uncial 0243|0243]], [[Uncial 0244|0244]], [[Uncial 0245|0245]], [[Uncial 0247|0247]], [[Uncial 0254|0254]], [[Uncial 0270|0270]], [[Uncial 0271|0271]], [[Uncial 0274|0274]].
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| '''Minuscules: ''' [[Minuscule 20|20]], [[Minuscule 94|94]], [[Minuscule 104|104]] (Epistles), [[Minuscule 157|157]], [[Minuscule 164|164]], [[Minuscule 215|215]], [[Minuscule 241|241]], [[Minuscule 254|254]], [[Minuscule 322|322]], [[Minuscule 323|323]], [[Minuscule 326|326]], [[Minuscule 376|376]], [[Minuscule 383|383]], [[Minuscule 442|442]], [[Minuscule 579|579]] (except Matthew), [[Minuscule 614|614]], [[Minuscule 718|718]], [[Minuscule 850 (Gregory-Aland)|850]], 1006, 1175, 1241 (except Acts), 1243, 1292 (Cath.), 1342 (Mark), 1506 (Paul), 1611, [[Minuscule 1739|1739]], 1841, 1852, 1908, 2040, [[Minuscule 2053|2053]], [[Minuscule 2062|2062]], 2298, [[Minuscule 2344|2344]] (CE, Rev), 2351, [[Minuscule 2427|2427]], [[Minuscule 2464|2464]].<ref>[[David Alan Black]], ''New Testament Textual Criticism'', Baker Books, 2006, p. 64.</ref>
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| According to the present critics codices <math>\mathfrak{P}</math><sup>75</sup> and B are the best Alexandrian witnesses, which present the pure Alexandrian text. All other witnesses are classified according to whether they preserve the excellent <math>\mathfrak{P}</math><sup>75</sup>-B line of text. With the primary Alexandrian witnesses are included <math>\mathfrak{P}</math><sup>66</sup> and citations of [[Origen]]. With the secondary witnesses are included manuscripts C, L. 33, and the writings of [[Didymus the Blind]].<ref>[[Bruce M. Metzger]], [[Bart D. Ehrman]], ''The Text of the New Testament: Its Transmission, Corruption and Restoration'', Oxford University Press, 2005, p. 278.</ref>
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| == Characteristics of the Alexandrian text-type ==
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| All extant manuscripts of all text-types are at least 85% identical and most of the variations are not translatable into English, such as word order or spelling. When compared to witnesses of the Western text-type, Alexandrian readings tend to be shorter; and are commonly regarded as having a lower tendency to expand or paraphrase. Some of the manuscripts representing the Alexandrian text-type have the Byzantine corrections made by later hands (Papyrus 66, Codex Sinaiticus, Codex Ephraemi, Codex Regius, and Codex Sangallensis).<ref>E. A. Button, ''An Atlas of Textual Criticism'', Cambridge, 1911, p. 13.</ref> When compared to witnesses of the Byzantine text type, Alexandrian manuscripts tend:
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| * to have a larger number of abrupt readings — such as the shorter ending of the [[Gospel of Mark]], which finishes in the Alexandrian text at Mark 16:8 (".. for they were afraid.") omitting verses Mark 16:9-20; [[Matthew 16:2b–3]], John 5:4; [[Jesus and the woman taken in adultery|John 7:53-8:11]];
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| * Omitted verses: Matt 12:47; 17:21; 18:11; Mark 9:44.46; 11:26; 15:28; Luke 17:36; Acts 8:37; 15:34; 24:7; 28:29.<ref>Bruce M. Metzger, ''A Textual Commentary on the Greek New Testament'' (Deutsche Bibelgesellschaft: Stuttgart 2001), pp. 315, 388, 434, 444.</ref>
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| * In Matthew 15:6 omitted {{Unicode|η την μητερα}} (αυτου) (''or (his) mother'') — א B D cop<sup>sa</sup>;<ref>NA26, p. 41.</ref>
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| * In Mark 10:7 omitted phrase {{Unicode|και προσκολληθησεται προς την γυναικα αυτου}} (''and be joined to his wife''), in codices Sinaiticus, Vaticanus, Athous Lavrensis, 892, [[Lectionary 48|'''ℓ''' ''48'']], [[Syriac Sinaiticus|syr<sup>s</sup>]], goth.<ref>UBS3, p. 164.</ref>
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| * Mark 10:37 {{Unicode|αριστερων}} (''left'') instead of {{Unicode|ευωνυμων}} (''left''), in phrase εξ αριστερων (B Δ 892<sup>v.l.</sup>) or σου εξ αριστερων (L Ψ 892*);<ref>NA26, p. 124.</ref>
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| * In Luke 11:4 phrase {{Unicode|αλλα ρυσαι ημας απο του πονηρου}} (''but deliver us from evil'') omitted. Omission is supported by the manuscripts: Sinaiticus, B, L, ''f''<sup>1</sup>, 700, vg, syr<sup>s</sup>, cop<sup>sa, bo</sup>, arm, geo.<ref>UBS3, p. 256.</ref>
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| * In Luke 9:55-56 it has only {{Unicode|στραφεις δε επετιμησεν αυτοις}} (''but He turned and rebuked them'') — p<sup>45</sup> p<sup>75</sup> א B C L W X Δ Ξ Ψ 28 33 565 892 1009 1010 1071 Byz<sup>pt</sup> Lect
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| * to display more variations between parallel [[Synoptic Gospels|synoptic]] passages — as in the Lukan version of the [[Lord's Prayer]] (Luke 11:2), which in the Alexandrian text opens "Father.. ", whereas the Byzantine text reads (as in the parallel Matthew 6:9) "Our Father in heaven.. ";
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| * to have a higher proportion of "difficult" readings — as in Matthew 24:36 which reads in the Alexandrian text "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only"; whereas the Byzantine text omits the phrase "nor the Son", thereby avoiding the implication that Jesus lacked full divine foreknowledge. Another difficult reading: Luke 4:44.
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| The above comparisons are tendencies, rather than consistent differences. Hence there are a number of passages in the [[Gospel of Luke]] where the Western text-type witnesses a shorter text — the [[Western non-interpolations]]. Also there are a number of readings where the Byzantine text displays variation between synoptic passages, that is not found in either the Western or Alexandrian texts — as in the rendering into Greek of the Aramaic last words of Jesus, which are reported in the Byzantine text as "Eloi, Eloi.." in Mark 15:34, but as "Eli, Eli.." in Matthew 27:46.
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| == Peculiar readings ==
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| In Gospel of Matthew 27:49 was added this text: "The other took a spear and pierced His side, and immediately water and blood came out" (see: John 19:34). We can find this textual variant in codices: Sinaiticus, Vaticanus, Regius, and several other witnesses of Alexandrian text-type. Probably this text was added in a result of fighting with [[Docetism]].
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| Mark 5:9
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| : λεγιων ονομα μοι — א B C L Δ
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| : απεκριτη — D
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| : απεκριθη λεγων — E 565 700
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| : λεγεων — A W Θ ''f''<sup>1</sup> ''f''<sup>13</sup> Byz
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| Mark 6:22
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| * θυγατρος αυτου Ηρωδιαδος — א B D L Δ 565
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| * θυγατρος αυτης της Ηρωδιαδος — A C K Θ Π
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| * θυγατρος αυτης Ηρωδιαδος — W ''f''<sup>13</sup> 28 33 700 892 1009 1010 1071 1079 1195 1216 1230 1241 1242 Byz it vg
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| * θυγατρος της Ηρωδιαδος — ''f''<sup>1</sup> it<sup>aur, b, c, f</sup> syr cop goth arm eth geo
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| Luke 1:76 — προ προσωπου ] ενωπιον
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| Luke 9:35
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| * εκλελεγμενος — א B Ξ 892 1241
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| * εκλεκτος — Θ ''f''<sup>1</sup> 1365
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| * αγαπητος — A C K P W X Δ Π ''f''<sup>13</sup> 28 33 565 700 Byz
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| * αγαπητος εν ο ευδοκησα — C<sup>3</sup> D Ψ [[Lectionary 19|'''ℓ''' ''19'']] [[Lectionary 31|'''ℓ''' ''31'']] [[Lectionary 47|'''ℓ''' ''47'']] [[Lectionary 48|'''ℓ''' ''48'']] [[Lectionary 49|'''ℓ''' ''49'']]
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| Acts 27:41
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| : υπο της βιας — א, A, B, arm, geo
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| : υπο των κυματων — Ψ ('''ℓ''' ''1441'' των κυματων with obeli and omitted υπο)
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| : υπο της βιας των κυματων — <math>\mathfrak{P}</math><sup>74</sup>, C, P, [[Uncial 049|049]], 056, 0142, (א<sup>c</sup> 104 απο), 33, 81, 88, 181, 326, [[Minuscule 330|330]], 436, 451, 614, (629 των ανεμων), 630, 945, 1241, 1505, 1739, 1877, 2127, 2412, 2492, 2495, Byz, Lect, syr<sup>p, h</sup>, cop, eth<sup>pp</sup>
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| 1 Corinthians 2:1
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| : μυστηριον – <math>\mathfrak{P}</math><sup>46</sup>, א, Α, C, 88, 436, it<sup>a,r</sup>, syr<sup>p</sup>, cop<sup>bo</sup>
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| : μαρτυριον – B D G P Ψ 33 81 104 181 326 330 451 614 629 630 1241 1739 1877 1881 1962 1984 2127 2492 2495 Byz Lect it vg syr<sup>h</sup> cop<sup>sa</sup> arm eth
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| 1 Corinthians 2:4
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| : πειθοις σοφιας λογοις (''plausible words of wisdom'') – (א λογος) B (D<sup>gr</sup> 33 πιθοις) D<sup>c</sup> 181 1739 1877 1881 [[Codex Frisingensis|it<sup>r1</sup>]] vg<sup>ww</sup> eth
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| : πειθοις σοφιας (''plausible wisdom'') – <math>\mathfrak{P}</math><sup>46</sup> G<sup>gr</sup>
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| : πειθοι σοφιας (''plausible wisdom'') – [[Minuscule 35|35]] it<sup>f,g</sup>
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| : πειθοις ανθρωπινης σοφιας λογοις – C Ψ (A P 326 330 πιθοις) 81 88 104 436 451 614 629 1241 1984 2127 2492 Byz vg<sup>cl</sup> syr<sup>h</sup> cop<sup>bo</sup>
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| 1 Corinthians 7:5
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| : τη προσευχη (''prayer'') – [[Papyrus 11|<math>\mathfrak{P}</math><sup>11</sup>]], <math>\mathfrak{P}</math><sup>46</sup>, א*, A, B, C, D, F, G, P, Ψ, 6, 33, 81, 104, 181, 629, 630, 1739, 1877, 1881, 1962, it vg, cop, arm, eth
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| : τη νηστεια και τη προσευχη (''fasting and prayer'') – א<sup>c</sup>, K, L, 88, 326, 436, 614, 1241, 1984, 1985, 2127, 2492, 2495, Byz, Lect, syr<sup>p,h</sup>, goth
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| : τη προσευχη και νηστεια (''prayer and fasting'') – 330, 451, [[John of Damascus]]
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| 1 Corinthians 7:14
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| : αδελφω – <math>\mathfrak{P}</math><sup>46</sup>, א*, A, B, C, D, F, G, P, Ψ, 33, 181, 1739, 1877, 1962, d, e, f, g, cop
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| : ανδρι – א<sup>c</sup>, D<sup>c</sup>, K, L, 81, 88, 104, 326, 330, 436, 451, 614, 630, 1241, 1881, 1984, 1985, 2127, 2492, 2495, Byz, Lect, syr<sup>h</sup>, goth, arm, eth
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| 1 Corinthians 9:20
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| : μη ων αυτος υπο νομον – א*, A, B, C, D, F, G, P, 33, 104, 181, 436, 629, 630, 1739, 1877, 2127, 2495, it, vg, cop, goth, arm
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| 1 Corinthians 11:24
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| : υμων — <math>\mathfrak{P}</math><sup>46</sup>, א*, A, B, C*, 33, 1739, arm
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| : υμων κλωμενον — א<sup>c</sup>, C<sup>3</sup>, D<sup>b, c</sup>, G, K, Ψ, 81, 88, 104, 181, 326, 330, 436, 451, 614, 629, 630, 1241, 1739<sup>mg</sup>, 1877, 1881, 1962, 1984, 1985, 2127, 2492, 2495, Byz, Lect
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| : υμων διδομενον — c, dem, f, t, x, z<sup>c</sup>, vg (''tradetur''), cop, eth
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| 1 Corinthians 15:47
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| : δευτερος ανθρωπος — א*, B, C, D, F, G, [[Uncial 0243|0243]], 33, 1739, it, vg, cop<sup>bo</sup> eth
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| : δευτερος ανθρωπος ο κυριος — א<sup>c</sup>, A, D<sup>c</sup>, K, P, Ψ, 81, 104, 181, 326, 330, 436, 451, 614, 629, 1241, 1739<sup>mg</sup>, 1877, 1881, 1984, 1985, 2127, 2492, 2495, Byz, Lect<ref>UBS3, p. 616.</ref>
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| == Evaluations of text-types ==
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| Most [[textual criticism|textual critics]] of the New Testament favor the Alexandrian text-type as the closest representative of the autographs for many reasons. One reason is that Alexandrian manuscripts are the oldest we have found, and some of the earliest [[church father]]s used readings found in the Alexandrian text. Another is that the Alexandrian readings are adjudged more often to be the ones that can best explain the origin of all the variant readings found in other text-types.
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| Nevertheless, there are some dissenting voices to this general consensus. A few textual critics, especially those in France, argue that the [[Western text-type]], an old text from which the [[Vetus Latina|Old Latin]] versions of the New Testament are derived, is closer to the originals.
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| In the United States, some critics have a dissenting view that prefers the [[Byzantine text-type]], such as Maurice Arthur Robinson and William Grover Pierpont. They assert that Egypt, almost alone, offers optimal climatic conditions favoring preservation of ancient manuscripts while, on the other hand, the papyri used in the east (Asia Minor and Greece) would not have survived due to the unfavourable climatic conditions. So, it is not surprising that if we were to find ancient Biblical manuscripts, they would come mostly from the Alexandrian geographical area and not from the Byzantine geographical area. The argument for the authoritative nature of the latter is that the much greater number of Byzantine manuscripts copied in later centuries, in detriment to the Alexandrian manuscripts, indicates a superior understanding by scribes of those being closer to the [[autograph]]s. [[Eldon Jay Epp]] argued that the manuscripts circulated in the Roman world and many documents from other parts of the Roman Empire were found in Egypt since the late 19th century.<ref>Eldon Jay Epp, ''A Dynamic View of Testual Transmission'', in: ''Studies & Documents'' 1993, p. 280</ref>
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| <!-- Some of those arguing in favor of Byzantine priority further assert that the Alexandrian church was dominated by the [[gnosticism|gnostics]] who generally had either [[docetism|docetic]] views of Jesus (i.e. that His physical body was an illusion), or considered his life to just be an allegory that was not based on facts. -->Alexandrian popular proponents counter that the Byzantine church was dominated by [[Arianism]] (which is in opposition to mainstream Trinitarian Christological dogma) around the time that we first see evidence of the Byzantine text emerging. However, most scholars generally agree that there is no evidence of systematic theological alteration in any of the text types.
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| The evidence of the papyri suggests that — in Egypt at least — very different manuscript readings co-existed in the same area in the early Christian period. So, whereas the early 3rd century papyrus P<sup>75</sup> witnesses a text in Luke and John that is very close to that found a century later in the Codex Vaticanus, the nearly contemporary P<sup>66</sup> has a much freer text of John; with many unique variants; and others that are now considered distinctive to the Western and Byzantine text-types, albeit that the bulk of readings are Alexandrian. Most modern text critics therefore do not regard any one text-type as deriving in direct succession from autograph manuscripts, but rather, as the fruit of local exercises to compile the best New Testament text from a manuscript tradition that already displayed wide variations.
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| == History of research ==
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| [[Johann Jakob Griesbach|Griesbach]] produced a list of nine manuscripts which represent the Alexandrian text: [[Codex Ephraemi|C]], [[Codex Regius (New Testament)|L]], [[Codex Cyprius|K]], [[Minuscule 1|1]], [[Minuscule 13|13]], [[Minuscule 33|33]], [[Minuscule 69|69]], [[Minuscule 106|106]], and [[Minuscule 118|118]].<ref>J. J. Griesbach, ''Novum Testamentum Graecum'', vol. I (Halle, 1777), prolegomena.</ref> Codex Vaticanus was not on this list. In 1796 in second edition of his Greek New Testament Griesbach added Codex Vaticanus as witness to the Alexandrian text in Mark, Luke, and John. He still thought that the first half of Matthew represents the Western text-type.<ref>J. J. Griesbach, ''Novum Testamentum Graecum'', 2 editio (Halae, 1796), prolegomena, p. LXXXI. See [http://books.google.com.au/books?hl=en&id=BLk9AAAAIAAJ&dq=graece&printsec=frontcover&source#PPR76,M1 Edition from 1809 (London)]</ref>
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| [[Johann Leonhard Hug]] (1765–1846) suggested that the Alexandrian recension was to be dated about the middle of the 3rd century, and it was the purification of a wild text, which was similar to the text of [[Codex Bezae]]. In result of this recension interpolations were removed and some grammar refinements were made. The result was the text of the codices B, C, L, and the text of [[Athanasius of Alexandria|Athanasius]] and [[Cyril of Alexandria]].<ref>J. L. Hug, ''Einleitung in die Schriften des Neuen Testaments'' (Stuttgart 1808), 2nd edition from Stuttgart-Tübingen 1847, p. 168 ff.</ref><ref>John Leonard Hug, ''Writings of the New Testament'', translated by Daniel Guildford Wait (London 1827), p. 198 ff.</ref>
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| Starting with [[Karl Konrad Friedrich Wilhelm Lachmann|Karl Lachmann]] (1850), manuscripts of the Alexandrian text-type have been the most influential in modern, critical editions of the [[Greek language|Greek]] [[New Testament]], achieving widespread acceptance in the [[The New Testament in the Original Greek|text of Westcott & Hort]] (1881), and culminating in the United Bible Society 4th edition and [[Nestle-Aland]] 27th edition of the New Testament.
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| Until the publication of the ''Introduction'' of Westcott and Hort in 1881 remained opinion that the Alexandrian text is represented by codices B, C, L. The Alexandrian text is one of the three ante-Nicene texts of the New Testament (Neutral and Western). The text of the Codex Vaticanus stays in closest affinity to the Neutral Text.
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| After discovering the manuscripts <math>\mathfrak{P}</math><sup>66</sup> <math>\mathfrak{P}</math><sup>75</sup> the ''Neutral text'' and ''Alexandrian text'' were unified.<ref>Gordon D. Fee, ''P<sup>75</sup>, P<sup>66</sup>, and Origen: THe Myth of Early Textual Recension in Alexandria'', in: E. J. Epp & G. D. Fee, ''Studies in the Theory & Method of NT Textual Criticism'', Wm. Eerdmans (1993), pp. 247-273.</ref>
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| == See also ==
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| * [[Differences between codices Sinaiticus and Vaticanus]]
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| * [[Categories of New Testament manuscripts]]
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| * [[Byzantine text-type]]
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| * [[Caesarean text-type]]
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| * [[Western text-type]]
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| == References ==
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| {{reflist|2}}
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| {{refbegin}}
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| {{refend}}
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| == Further reading ==
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| * [[Bruce M. Metzger]] & [[Bart D. Ehrman]], ''The Text of the New Testament: Its Transmission, Corruption and Restoration'', Oxford University Press, 2005, pp. 277–278.
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| * Bruce M. Metzger, ''A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies' Greek New Testament'', 1994, United Bible Societies, London & New York, pp. 5*, 15*.
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| * Carlo Maria Martini, [http://books.google.pl/books?id=5pZyQmwXhdsC&pg=PA153&lpg ''La Parola di Dio Alle Origini della Chiesa''], (Rome: Bibl. Inst. Pr. 1980), pp. 153–180.
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| * [[Gordon D. Fee]], [http://books.google.pl/books?id=XCCfBCdQT3wC&pg=PA247&lpg=PA247&dq=#v=onepage&q&f=false ''P<sup>75</sup>, P<sup>66</sup>, and Origen: The Myth of Early Textual Recension in Alexandria''], in: Studies in the Theory and Method of New Testament Textual Criticism, vol. 45, Wm. Eerdmans 1993, pp. 247–273.
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| {{DEFAULTSORT:Alexandrian Text-Type}}
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| [[Category:Bible versions and translations]]
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| [[Category:New Testament text-types]]
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