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30-530: Codex Petropolitanus Purpureus, along with the manuscripts Codex Beratinus (Φ) , Sinope Gospels (O) , and Rossano Gospels (Σ) , belongs to the group of the Purple Uncials . The manuscript has many gaps . The manuscript is a codex (precursor to the modern book), containing the text of the four Gospels on 231 parchment leaves (32 x 27 cm), with the text written in two columns, 16 lines per page, 12 letters in line, in large uncial letters. The lettering

60-589: A chair to which he had been called in 1820, and which he filled until his death, despite the fact that he was not an interesting lecturer. In 1837, Scholz was appointed canon of the Cologne Cathedral . In addition to his major work, his Novum Testamentum Graece (a text edition of the Greek New Testament), Scholz was also known for his efforts in Bible translation, in which he continued

90-458: Is a tertiary witness of the Caesarean text . It is grouped with N , O , Σ , and Uncial 080 to constitute the Purple Uncials . Aland categorized the first four into Category V , and it is certain that they are more Byzantine than anything else. Aland did not categorize Uncial 080. Formerly it was believed to have been at Patmos. According to Xhevat Lloshi it came from Ballsh . It

120-460: Is certain that it is more Byzantine than anything else. The texts of Luke 22:43-44 , and John 7:53–8:11 are omitted. In John 1:27 it has the addition εκεινος υμας Βαπτιζει εν πνευματι αγιω και πυρι ( He shall baptise you with the Holy Spirit and fire ). It is understood that the manuscript originated in the imperial scriptorium of Constantinople and was dismembered by crusaders in

150-612: Is divided according to the κεφαλαια (chapters) and according to the Ammonian Sections (smaller than κεφαλαια ). On the left margin are inserted the numerals of the κεφαλαια and above the pages are inserted the τιτλοι (titles) of the κεφαλαια . The numerals of the Ammonian sections are given on the left margin, and a references to the Eusebian Canons were added by a later hand in the 8th century. A note in

180-519: Is in silver ink on vellum that has been dyed purple , with gold ink used for the nomina sacra (these being words and names considered sacred in Christian writings: ΙΣ for Jesus , ΘΣ for God , ΚΣ for Lord or Master , ΥΣ for Son , and ΣΩΤΗΡ for saviour ). It has errors of iotacisms (misspelling of similar sounding letters and combinations of letters), such as the change of ι with ει, and αι with ε (and vice-versa). It has been calculated

210-635: The Vienna Genesis manuscript originally belonged to the same codex. Textual critic Constantin von Tischendorf published fragments of this manuscript in 1846 in his Monumenta sacra et profana . Tischendorf considered it as a fragment of the same codex as 6 leaves from the Vatican, and 2 leaves from Vienna. Louis Duchesne described the Patmos portions (1876). The Athens and New York portions were edited by Stanley Rypins in 1956. A facsimile of all

240-795: The 12th century. In 1896 Nicholas II of Russia commissioned Fyodor Uspensky 's Russian Archaeological Institute of Constantinople to buy the greater part of it for the Imperial Public Library in St. Petersburg . The codex was examined by scholar Peter Lambeck , Bernard de Montfaucon , Hermann Treschow, Francis Alter , Hartel, Wickholf, Giuseppe Bianchini , Harry S. Cronin, and Louis Duchesne . Textual critic Johann Jakob Wettstein examined 4 leaves housed at London ( Cotton Titus C. XV) in 1715, and marked them by I. Wettstein cited only 5 of its readings. According to Scrivener it has 57 variant readings. Bianchini described portions housed at

270-769: The 6th-century, the manuscript is written in an uncial hand on purple vellum with silver ink. The codex is preserved at the Albanian National Archives (Nr. 1) in Tirana , Albania . It was formerly possessed by the St. George Church in the town of Berat , Albania, hence the 'Beratinus' appellation. Codex Beratinus contains only the Gospel of Matthew and the Gospel of Mark , with several considerable lacunae (Matthew 1:1-6:3, 7:26-8:7, 18:23-19:3, and Mark 14:62-end). The codex contains 190 extant parchment leaves measuring 31.4 × 26.8 cm, or approximately

300-659: The Constantinopolitan (Byzantine) family of manuscripts, but in 1845 he retracted this preference for the Constantinopolitan . To these works may be added Scholz's own account of his travels: Reise in die Gegend; etc. (Leipzig, 1822); Biblisch-kritische Reise, etc. (Leipzig, 1823); his essays on the Holy Sepulchre (Bonn, 1825); on Jerusalem (Bonn, 1835); Curae criticae , containing a valuable description of Cod. K. Cyprius (Heidelberg, 1820); De fontibus historiae V. Test. (Bonn, 1830); and his discourse on

330-542: The Evangelistaria, and 21-48 of the Apostoloi. Scholz collated the entire text of five manuscripts: 262 , 299 , 300 , 301 and 346 . Other manuscripts he collated in large part: ( 260 , 270 , 271 , 277 , 284 , 285 , 298 , 324 , 353 , 382 and 428 ). Scholz divided all New Testament manuscripts into five families: two African (Alexandrian and Western), one Asiatic, one Byzantine and one Cyprian. He

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360-798: The Near East in order to locate manuscripts of the New Testament . Scholz attended secondary school at the Catholic gymnasium in Breslau and then studied at the University of Breslau . In 1817 he was granted the degree of Doctor of Theology by the University of Freiburg , where he had studied under Johann Leonhard Hug (1765-1846). Scholz then went to Paris , where he studied Persian and Arabic under Silvestre de Sacy , and collated numerous codices (Greek, Latin, Arabic and Syriac) of

390-533: The New Testament. From Paris he went to London , then travelled through France and Switzerland en route to Italy, the principal libraries of which he visited in order to conduct biblical research. In the autumn of 1821, upon his return from a journey through Egypt , Palestine and Syria , and having been ordained at Breslau (in October 1821), Scholz became professor of exegesis at the University of Bonn ,

420-570: The Vatican Library. The same portions were examined and collated for textual critic Johann M. Augustin Scholz by Gaetano Luigi Marini. The Vienna fragments of Codex Vindobonensis were examined by Wettstein, who marked them by the siglum N. Treschow in 1773 and Alter in 1787 had given imperfect collations of the Vienna fragments. Lambeck gave the wrong suggestion that the Vienna fragments and

450-628: The Vatican portion of N022 (his Γ). These manuscripts were partially examined and collated by him. Results of his work were published between 1830 and 1836. Scholz's accession of new witnesses to the lists of New Testament manuscripts was extensive. He was responsible for adding codices 260-469 of the Gospels, 110-192 of the Acts, 125-246 of the Pauline epistles, 51-89 of the Apocalypse, 51-181 of

480-557: The codex is considered to be a representative of the Byzantine text-type , with numerous pre-Byzantine readings. According to 19th century biblical scholar Frederick H. A. Scrivener , "it exhibits strong Alexandrian forms." According to biblical scholar Burnett Hillman Streeter , in parts it has some Caesarean readings . Biblical scholar Kurt Aland placed it in Category V of his New Testament manuscripts classification system, and it

510-590: The eighteenth centuries. The other five "purple codices" are in Italy (two), France (one), England (one), and Greece (one). Johann Martin Augustin Scholz Johann Martin Augustin Scholz (8 February 1794 – 20 October 1852) was a German Roman Catholic orientalist , biblical scholar and academic theologian . He was a professor at the University of Bonn and travelled extensively throughout Europe and

540-414: The following textual profile: 131 , 83 , 11 , 18 . "But seek to increase from that which is small, and to become less from which is greater. When you enter into a house and are summoned to dine, do not sit down at the prominent places, lest perchance a man more honorable than you come in afterwards, and he who invited you come and say to you, "Go down lower"; and you shall be ashamed. But if you sit down in

570-469: The inferior place, and one inferior to you come in, then he that invited you will say to you, "Go up higher"; and this will be advantageous for you." In Matthew 21:9 , the following interpolation occurs, sharing affinity only with syr : και εξελθον εις υπαντησιν αυτω πολλοι χαιροντες και δοξαζοντες τον θεον περι παντων ων ειδον And many went out to meet him; all who were seeing [him] round about were rejoicing and glorifying God. In Matthew 27:9, in

600-574: The manuscript states that the loss of the other two Gospels is due to "the Franks of Champagne ", i.e. some of the Crusaders , who may have seen it while at Patmos , where it was believed formerly to have been. The Greek text of the codex is generally of the Byzantine text-type , but it contains the long Western addition after Matthew 20:28, occurring also in Codex Bezae : Aland gave for it

630-580: The manuscript's fragments was published in 2002 in Athens . Biblical scholar Elijah Hixson published a monograph in 2019 entitled, Scribal Habits in Sixth-Century Greek Purple Codices . In it, Hixson has a transcription for all of the extant portions of Matthew. The monograph was highly praised by Thomas Kraus, Hixson's own summary of his dissertation (which was the basis for the monograph), and his interview with James Snapp on

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660-657: The margin. Gospel of Matthew 1:1-24, 2:7-20, 3:4-6:24, 7:15-8:1, 8:24-31, 10:28-11:3, 12:40-13:4, 13:33-41, 14:6-22, 15:14-31, 16:7-18:5, 18:26-19:6, 19:13-20:6, 21:19-26:57, 26:65-27:26, 27:34-end; Gospel of Mark 1:1-5:20. 7:4-20, 8:32-9:1, 10:43-11:7, 12:19-14:25, 15:23-33, 15:42-16:20; Gospel of Luke 1:1-2:23, 4:3-19, 4:26-35, 4:42-5:12, 5:33-9:7, 9:21-28, 9:36-58, 10:4-12, 10:35-11:14, 11:23-12:12, 12:21-29, 18:32-19:17, 20:30-21:22, 22:49-57, 23:41-24:13, 24:21-39, 24:49-end; Gospel of John 1:1-21, 1:39-2:6, 3:30-4:5, 5:3-10, 5:19-26, 6:49-57, 9:33-14:2, 14:11-15:14, 15:22-16:15, 20:23-25, 20:28-30, 21:20-end. The text of

690-466: The original codex contained 462 leaves. The tables of contents (known as κεφάλαια / kephalaia ) are placed before each Gospel . The text is divided according to the chapters (also known as κεφάλαια), whose numbers are given at the margin, with the titles of the chapters (known as τίτλοι / titloi ) written at the top of the pages. The Ammonian sections and the Eusebian Canons are presented in

720-698: The phrase επληρωθη το ρηθεν δια Ιερεμιου του προφητου ( fulfilled what was spoken by Jeremiah the prophet ) the word Ιερεμιου ( Jeremiah ) is omitted, as in Minuscule 33 , a , b , syr , syr , and cop . In Matthew 27:16 it has additional reading ος δια φονον και στασιν ην βεβλημενοις εις φυλακην ( who for murder and insurrection had been thrown in prison ). In Matthew 27:35, it includes ἵνα πληρώθη τὸ ῤηθὲν διὰ τοῦ προφήτου, Διεμερίσαντο τὰ ἱμάτια μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμὸν μου ἔβαλον κλῆρον along with 0250, 037, 038, 1424, 1582, 124, 348, 788, 1279, 1579, and 517. According to B. H. Streeter , Codex Beratinus

750-533: The purple codices. The 231 extant leaves (known as folios ) of the manuscript are kept in different libraries: Codex Beratinus Codex Purpureus Beratinus ( Albanian : Kodiku i Beratit, Kodiku i Purpurt i Beratit ) designated by Φ or 043 (in the Gregory-Aland numbering), ε 17 ( von Soden ), is an uncial illuminated manuscript Gospel book written in Greek . Dated palaeographically to

780-539: The same size as those of Codex Alexandrinus , and have two columns per page, but the letters are much larger. It is written with 17 lines per page, 8-12 letters per line, in very regular letters, in silver ink. The title and the first line in Mark are written in gold. The writing is continuous in full lines without stichometry . Quotations from the Old Testament are marked with an inverted comma (<). The text

810-461: The work begun by Dominikus von Brentano and Anton Dereser . Scholz's work in textual criticism was particularly appreciated by the British. He was able to add to the list of Greek manuscripts of the New Testament 616 new minuscule manuscripts . His additions to the list of uncials comprise only Codex Sangallensis (Δ) and three fragments of the Gospels 0115 (formerly W ), 054 (his Y), and

840-622: Was held in Berat, Albania from 1356. The text of the codex was published by Pierre Batiffol in 1887. "During World War II , Hitler learned of it and sought it out. Several monks and priests risked their lives to hide the manuscript." Since 1971, it has been preserved at the National Archives of Albania in Tirana. Oscar von Gebhardt designated it by siglum Φ, which is often used in critical editions. The Codex Purpureus Beratinus

870-580: Was inscribed on the UNESCO ’s Memory of the World Register in 2005 in recognition of its historical significance. The two Beratinus codices preserved in Albania are very important for the global community and the development of ancient biblical, liturgical and hagiographical literature and are part of the " seven purple codices ", which were written over a period of 13 centuries, i.e. from the sixth to

900-481: Was the first to emphasize the importance of ascertaining the geographical provenance of a witness. That point was elaborated by B. H. Streeter in 1924 ("theory of local texts"). Scholz, after some tentative attempts at classifying manuscripts, rejected this theory and adopted Johann Albrecht Bengel 's division into two families, which he called the Alexandrian and the Constantinopolitan. He initially favoured

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