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{{Untuk|naskah bernama mirip|Codex Vaticanus 354|Codex Vaticanus 2061|Codex Vaticanus 2066}}
{{Infobox naskah
| form = Uncial
Baris 19 ⟶ 20:
| note =sangat dekat dengan '''[[Papirus 66|P<sup>66</sup>]]''', '''[[Papirus 75|P<sup>75</sup>]]''', [[Uncial 0162|0162]]
}}
'''''Codex Vaticanus''''' (Vatikan, Bibl. Vat., '''Codex Vaticanus Graecus 1209''' (Vat. gr. 1209); Gregory-Aland no. '''B''' atau '''03''', δ 1 [[
''Codex Vaticanus'' semulanya memuat sebuah salinan lengkap ''[[Septuaginta]]'' dan [[Perjanjian Baru]],
Naskah manuskrip ini telah disimpan di [[Perpustakaan Vatikan]] (didirikan oleh [[Paus Nikolas V]] pada [[1448]]) sejak awal, dan sudah muncul pada katalogus paling awal pada tahun [[1475]].
Sejarah sebelumnya naskah ini tidaklah diketahui,
''Codex Vaticanus'' adalah salah satu naskah manuskrip terpenting untuk merunut sejarah tekstual Alkitab dan merupakan anggota utama teks "tipe Alexandria".<ref name = Scrivener>{{cite book | last = Scrivener | first = Frederick Henry Ambrose | authorlink = Frederick Henry Ambrose Scrivener | title = ''Six Lectures on the Text of the New Testament and the Ancient Manuscripts'' | publisher = | year = 1875 | location = Cambridge | page = 26 | url = https://books.google.com/books?id=vrIqgFRZx7wC&printsec=frontcover&dq=pl#PPA26,M1 | doi = | isbn = }}</ref> Naskah ini digunakan secara intensif oleh [[:en:Brooke Foss Westcott|Westcott]] dan [[Fenton John Anthony Hort|Hort]] dalam edisi [[bahasa Yunani|Yunani]] [[Perjanjian Baru]] mereka ([[1881]]).
Naskah ini mengandung titik ganda misterius (disebut "umlaut") yang terletak di marjin halaman [[Perjanjian Baru]] dan kelihatannya menunjukkan posisi varian-varian teks (''[[:en:variae lectionis|variae lectionis]]''). Namun pentarikhan titik-titik ganda ini masih diperdebatkan oleh para pakar. Lihat pranala di bawah ini untuk detailnya.
== Isi ==
[[Berkas:Codex
Codex Vaticanus diyakini asalnya memuat salinan lengkap [[Septuaginta]] ("LXX"), hanya tanpa memuat
|page = [https://archive.org/details/dertextdesaltent0000wrth/page/84 84]
|url =https://archive.org/details/dertextdesaltent0000wrth
[[Kitab 2 Raja-raja]] 2:5–7, 10-13 juga hilang karena halaman-halaman yang memuatnya robek.<ref>{{cite book
|page = [https://archive.org/details/anintrotooldtes00swetuoft/page/104 104]
|url =https://archive.org/details/anintrotooldtes00swetuoft
=== Perjanjian Lama ===
Baris 60 ⟶ 61:
* [[Kitab Kejadian]] sampai [[Kitab 2 Tawarikh]] seperti biasa;
* [[1 Esdras]]; [[Kitab Ezra|2 Esdras]] (Ezra-Nehemia);
* [[Kitab Mazmur]];
* [[Kitab Amsal]];
* [[Kitab Pengkhotbah]];
Baris 70 ⟶ 71:
* [[Kitab Yudit]];
* [[Kitab Tobit]];
* [[Kitab
* [[Kitab Yesaya]];
* [[Kitab Yeremia]];
* [[Kitab Barukh]];
* [[Kitab Ratapan]] dan [[Surat Yeremia]];
* [[Kitab Yehezkiel]]
* [[Kitab Daniel]].
Urutan ini berbeda dengan yang diikuti dalam [[Codex Alexandrinus]].<ref>{{cite book
|page = [https://archive.org/details/anintrotooldtes00swetuoft/page/105 105]
|url =https://archive.org/details/anintrotooldtes00swetuoft
[[
=== Perjanjian Baru ===
Bagian-bagian [[Perjanjian Baru]] yang terlestarikan dalam Codex Vaticanus memuat:
Baris 96 ⟶ 97:
* [[Surat-surat Paulus]], dan [[Surat Ibrani]] (sampai dengan {{Ibr|9|14}}, καθα[ριει);
tidak memuat:
* [[Surat 1 Timotius|Surat 1]] dan [[Surat 2 Timotius|2 Timotius]],
* [[Surat Titus]],
* [[Surat Filemon]], maupun
* [[Kitab Wahyu]].
Lembaran-lembaran yang hilang digantikan oleh lembaran tulisan dengan gaya minuscule dari abad ke-15 (folios 760–768) dan dicatat dalam katalog terpisah sebagai '''minuscule Codex 1957'''.<ref name = Aland/> Kemungkinan ada sejumlah kitab [[apokrif]] Perjanjian Baru disertakan di bagian akhir (sebagaimana pada [[Codex Sinaiticus]] dan [[Codex Alexandrinus]]),<ref name = Aland/> juga mungkin tidak memuat [[Kitab Wahyu]].<ref>[[:en:Alexander Souter|Alexander Souter]], [http://www.archive.org/stream/thetextandcanon00soutuoft#page/20/mode/2up ''The Text and the Canon of the New Testament''] London 1913, p. 20</ref><ref name = Waltz>{{cite book|last=Waltz
== Deskripsi ==
Naskah ini dalam volume [[:en:quarto|kuarto]], disusun dalam [[:en:Units of paper quantity#Quire|quires]] lima lembaran besar atau masing-masing sepuluh lembar, mirip dengan [[Codex Marchalianus]] atau [[Codex Rossanensis]]; tetapi tidak seperti Codex Sinaiticus yang pengaturannya terdiri dari tiga atau empat lembaran besar. Secara keseluruhan terdiri dari suatu volume kuarto tunggal dengan 759 lembaran halus dan rapuh.<ref name = Scrivener/> Jumlah ''quire'' sering ditemukan pada marjin.<ref>{{cite book
| last = Scrivener
| first = Frederick Henry Ambrose
| authorlink = Frederick Henry Ambrose Scrivener
|author2=Edward Miller
| title = [[A Plain Introduction to the Criticism of the New Testament]]
| publisher = [[George Bell & Sons]]
| year = 1894
| location = London
| edition = 4
| volume = 1
| pages = 105–106
| url =
| isbn = }}</ref>
Asalnya diperkirakan terdiri dari 830 lembaran [[perkamen]], tetapi tampaknya 71 lembaran telah hilang.<ref name = Kenyon>[[Frederic G. Kenyon]], [http://www.katapi.org.uk/BibleMSS/Ch7.htm#B "Our Bible and the Ancient Manuscripts"] (4th ed.), London 1939.</ref> Yang terlestarikan sekarang adalah Perjanjian Lama, terdiri dari 617 lembaran, dan Perjanjian Baru, 142 lembaran. Kertas [[perkamen]] halus dan tipis. Ukuran halaman adalah {{×|27|27|cm}};<ref name = Aland/> meskipun aslinya dapat saja lebih besar. Kodeks ini ditulis dalam tiga kolom per halaman, dengan 40–44 baris per halaman, dan 16–18 huruf per baris. Dalam kitab-kitab puisi Perjanjian Lama, hanya ada dua kolom per halaman. Dalam [[Taurat]], [[Kitab Yosua|Yosua]], [[Kitab Hakim-hakim|Hakim-hakim]], [[Kitab Rut|Rut]], dan [[Kitab 1 Raja-raja]] 1:1–19:11 ada 44 baris per kolom; dalam [[Kitab 2 Tawarikh]] 10:16–26:13 ada 40 baris per kolom; dan dalam Perjanjian Baru selalu 42 baris per kolom.<ref name = Metzger/><ref>{{cite book
| last = Scrivener
| first = Frederick Henry Ambrose
| authorlink = Frederick Henry Ambrose Scrivener
|author2=Edward Miller
| title = [[A Plain Introduction to the Criticism of the New Testament]]
| publisher = [[George Bell & Sons]]
| location = London
| year = 1894
| edition = 4
| volume = 1
| pages = 106–107
| url =
| isbn = }}</ref>
Naskah ini adalah salah satu dari sangat sedikit naskah Perjanjian Baru yang ditulis dalam tiga kolom per halaman, yaitu selain [[Codex Vaticanus 2061|Uncial 048]] dan [[Uncial 053]].
[[Kaligrafi|Bentuk-bentuk huruf]] dalam kodeks ini berukuran kecil dan rapi, tanpa ornamentasi (hiasan huruf) atau kapital (huruf yang berukuran besar).<ref name = Gregory>{{Cite book
| last = Gregory
| first = Caspar René
| authorlink = Caspar René Gregory
| title = Textkritik des Neuen Testaments
| publisher = J.C. Hinrichs’sche Buchhandlung
| year = 1900
| location = Leipzig
| volume = 1
| page = 32
| url = https://archive.org/stream/textkritikdesne00greggoog#page/n45/mode/2up
| isbn = }}</ref>
Naskah bahasa Yunani ditulis bersambungan dalam tulisan kecil dan rapi; semua huruf berjarak sama satu sama lain (''equidistant''); tidak ada pemisahan kata-kata; setiap baris tampak seperti satu kata yang panjang.<ref>John Leonard Hug, ''Writings of the New Testament'', translated by Daniel Guildford Wait (London 1827), pp. 262–263.</ref> Tanda baca jarang ditemukan (tanda aksen dan tanda napas ditambahkan oleh juru tulis kemudian) kecuali sejumlah spasi kosong, [[:en:Diaeresis (diacritic)|diaeresis]] pada inisial [[iota]] dan [[upsilon]], singkatan-singkatan ''[[nomina sacra]]'' dan tanda-tanda kutipan [[Perjanjian Lama|PL]]. Kutipan-kutipan PL ditandai dengan suatu "koma terbalik" (>; ''inverted comma''), sebagaimana pada Alexandrinus. Tidak ada inisial yang berukuran besar, tidak ada tanda stop atau aksen; tidak ada pembagian bab atau bagian-bagian seperti naskah-naskah yang kemudian.<ref>{{Cite book
| last = Gregory
| first = Caspar René
| authorlink = Caspar René Gregory
| title = Canon and Text of the New Testament
| publisher = Charles Scribner's sons
| year = 1907
| location = New York
| page = 343
| url = https://archive.org/stream/canontextofnewte00greg#page/342/mode/2up
| isbn = }}</ref>
Teks Injil tidak dibagi menurut [[Pembagian Ammonius]] yang biasanya merujuk kepada [[Kanon Eusebius]], melainkan dibagi menjadi bagian-bagian yang diberi nomor unik: Matius mempunyai 170, Markus 61, Lukas 152, dan Yohanes 80. Sistem penomoran ini hanya ditemmukan dalam dua naskah lain: [[Codex Zacynthius]] dan [[Minuscule 579]].<ref name = Metzger>Bruce M. Metzger, ''Manuscripts of the Greek Bible: An Introduction to Greek Palaeography'', New York, Oxford: Oxford University Press, 1991, p. 74.</ref> Ada dua sistem pembagian dalam [[Kisah Para Rasul]] dan [[Surat-surat Am]] yang berbeda dari [[Aparatus Euthalius]]. Dalam Kisah Para Rasul ada 36 bagian (sistem yang sama dengan [[Codex Sinaiticus]], [[Codex Amiatinus]], dan [[Codex Fuldensis]]) sedangkan sistem lain biasanya 69 bagian. Bab-bab dalam [[surat-surat Paulus]] diberi nomor berurutan seperti menganggap seluruh surat-surat itu sebagai satu kitab.
=== Jenis teks ===
Dalam Perjanjian Lama, jenis teksnya berbeda-beda, dengan teks yang diterima dalam [[Kitab Yehezkiel]] dan teks yang ditolak dalam [[Kitab Yesaya]].<ref name = Metzger/> Dalam [[Kitab Hakim-hakim]], teks berbeda secara substansial dengan mayoritas naskah, tetapi bersesuaian dengan [[Vetus Latina]] dan [[Alkitab bahasa Koptik#Sahidik|versi Sahidik]] serta tulisan [[:en:Cyril of Alexandria|Sirilus dari Aleksandria]]. Dalam [[Kitab Ayub]] memuat tambahan 400 setengah-ayat dari [[Theodotion]], yang tidak ditemukan dalam Vetus Latina maupun versi Sahidik.<ref name = Metzger/> Teks Perjanjian Lama oleh para kritikus, seperti Hort dan Cornill, dianggap secara substansial mendasari edisi [[Heksapla]] karya [[Origenes]], yang diselesaikannya di Kaisarea dan diterbitkan sebagai suatu karya independen (terpisah dari versi-versi lain yang dikaitkan dengan Origenes) oleh [[Eusebius dari Kaisarea|Eusebius]] dan [[:en:Pamphilus of Caesarea|Pamphilus]].<ref name = G.Kenyon83>[[Frederic G. Kenyon]], "Handbook to the Textual Criticism of the New Testament", London<sup>2</sup>, 1912, p. 83.</ref>
Dalam Perjanjian Baru, teks bahasa Yunani kodeks ini tergolong jenis [[teks Alexandria]]. [[Kurt Aland|Aland]] menempatkannya dalam [[Kategori Naskah Perjanjian Baru|Kategori I]].<ref name = Aland/> Dalam Injil Lukas dan Yohanes, didapati kesesuaian erat degnan teks Bodmer {{Papyrus link|75}}, yang diberi tarikh pada permulaan abad ke-3 sehingga paling sedikit 100 tahun lebih tua daripada Codex Vaticanus. Ini mengindikasikan (sesuai dugaan adanya naskah lebih kuno yang menurunkan baik P75 dan B) bahwa Codex Vaticanus merupakan salinan dari suatu teks lebih kuno dari dua kitab tersebut. Juga mendukung pendapat kuat bahwa naskah itu disalin di [[Mesir]].<ref>Calvin L. Porter, ''Papyrus Bodmer XV (P75) and the Text of Codex Vaticanus'', ''[[Journal of Biblical Literature|JBL]]'' 81 (1962), pp. 363–376.</ref> Dalam surat-surat Paulus, teks secara khusus memuat unsur jenis [[teks Western]] element.<ref name = Metzger/>
=== Bacaan-bacaan terkemuka ===
: {{Alkitab|Hakim-hakim 18:30}} memuat υἱὸς Μανασση (''putra Manasye''), sedangkan Alexandrinus memuat υἱοῦ Μωυσῆ (''putra Musa'');<ref>''Septuaginta'', ed. A. Rahlfs, Stuttgart 1979, vol. 1, p. 480</ref>
: {{Alkitab|Ezra 10:22}} (9:22 LXX) memuat [[:en:Ocidelus|Ωκαιληδος]] (Alexandrinus – Ωκειδηλος) untuk Jozabad;<ref>''Septuaginta'', ed. A. Rahlfs, Stuttgart 1979, vol. 1, p. 900; see BHS<sup>4</sup>, p. 1429.</ref>
: Matius 5:22 — tidak memuat kata εικη (''tanpa alasan''), yang didukung oleh {{Papyrus link|67}}, Sinaiticus, 2174, sjeumlah naskah Vulgata, dan versi Etiopia;<ref>Eberhard Nestle, Erwin Nestle, Barbara Aland and [[Kurt Aland]] (eds), ''[[Novum Testamentum Graece]]'', 26th edition, (Stuttgart: ''[[Deutsche Bibelgesellschaft]]'', 1991), p. 10 [NA26]</ref>
: Matius 17:23 — memuat bacaan unik τη τριημερα (''hari ketiga'') bukannya τη τριτη ημερα (''hari ketiga'');<ref>E. Miller, ''A Guide to the Textual Criticism of the New Testament'' (New Jersey, 1886), p. 58.</ref>
: Matius 21:31 — memuat bacaan unik ὁ ὕστερος (''yang terakhir'') bukannya ὁ πρῶτος (''yang pertama''), ὁ ἔσχατος (''yang terakhir''), atau ὁ δεύτερος (''yang kedua'');<ref>Bruce M. Metzger, ''A Textual Commentary on the Greek New Testament'' ([[Deutsche Bibelgesellschaft]]: Stuttgart 2001), p. 45.</ref><ref>Eberhard Nestle, Erwin Nestle, Barbara Aland and [[Kurt Aland]] (eds), ''[[Novum Testamentum Graece]]'', 26th edition, (Stuttgart: ''[[Deutsche Bibelgesellschaft]]'', 1991), p. 60 [NA26]</ref>
: Matius 23:38 — tidak memuat kata ερημος (''padang gurun''), sebagaimana pada [[Codex Regius]], [[Codex Corbeiensis II|Corbeiensis II]], [[Syriac Sinaiticus]], cop<sup>sa, bo</sup>;<ref>NA26, p. 67.</ref>
: Lukas 4:17 — memuat καὶ ἀνοίξας τὸ βιβλίον (''dan membuka buku'') sebagaimana naskah-naskah [[Codex Alexandrinus|A]], [[Codex Regius (New Testament)|L]], [[Codex Washingtonianus|W]], [[Codex Zacynthius|Ξ]], [[Minuscule 33|33]], [[Minuscule 892|892]], 1195, 1241, [[Lectionary 547|'''ℓ''' ''547'']], syr<sup>s, h, pal</sup>, cop<sup>sa, bo</sup>, bukannya καὶ ἀναπτύξας τὸ βιβλίον (''dan membuka gulungan kitab'') yang didukung oleh א, D<sup>c</sup>, [[Codex Cyprius|K]], [[Codex Sangallensis 48|Δ]], [[Codex Koridethi|Θ]], [[Codex Petropolitanus (New Testament)|Π]], [[Codex Athous Lavrensis|Ψ]], ''f''<sup>1</sup>, ''f''<sup>13</sup>, [[Minuscule 28|28]], [[Minuscule 565|565]], [[Minuscule 700|700]], 1009, 1010 dan banyak naskah lainnya.<ref>Bruce M. Metzger, ''A Textual Commentary on the Greek New Testament'' ([[Deutsche Bibelgesellschaft]]: Stuttgart 2001), p. 114.</ref><ref>Eberhard Nestle, Erwin Nestle, Barbara Aland and [[Kurt Aland]] (eds), ''[[Novum Testamentum Graece]]'', 26th edition, (Stuttgart: ''[[Deutsche Bibelgesellschaft]]'', 1991), p. 164 [NA26]</ref>
: {{Alkitab|Lukas 6:2}} — οὐκ ἔξεστιν (''tidak halal'') bukannya οὐκ ἔξεστιν ποιεῖν (''tidak halal melakukan''); bacaan itu hanya didukung oleh {{Papyrus link|4}}, (Codex Bezae), [[Codex Nitriensis]], [[Minuscule 700|700]], lat, cop<sup>sa</sup>, cop<sup>bo</sup>, arm, geo;<ref>NA26, p. 170.</ref>
: {{Alkitab|Lukas 10:42}} — ολιγων δε χρεια εστιν η ενος (''sedikit yang diperlukan, atau hanya satu'') for ενος δε εστιν χρεια (''satu hal yang diperlukanone thing is needfull'');<ref>NA26, p. 194.</ref>
: Yohanes 12:28 — ada varian tekstual unik δοξασον μου το ονομα. Varian ini tidak didukung oleh semua naskah lain. Mayoritas naskah memuat δοξασον σου το ονομα; sejumlah naskah memuat: δοξασον σου τον υιον (L, [[Codex Monacensis|X]], [[Famili 1|''f''<sup>1</sup>]], [[Famili 13|''f''<sup>13</sup>]], [[Minuscule 33|33]], 1241, pc, vg, sy<sup>h mg</sup>, cop<sup>bo</sup>).<ref>Bruce M. Metzger, ''A Textual Commentary on the Greek New Testament'' (Deutsche Bibelgesellschaft: Stuttgart 2001), p. 202.</ref>
: {{Alkitab|Yohanes 16:27}} — memuat πατρος (''Bapa'') bukannya θεου (''Allah'');<ref>Eberhard Nestle, Erwin Nestle, Barbara Aland and [[Kurt Aland]] (eds), ''[[Novum Testamentum Graece]]'', 26th edition, (Stuttgart: ''[[Deutsche Bibelgesellschaft]]'', 1991), p. 304 [NA26]</ref>
: {{Alkitab|Kisah Para Rasul 27:16}} — καυδα ([[Kauda]]; nama pulau), didukung oleh {{Papyrus link|74}}, [[Minuscule 1175]], [[Vetus Latina]], [[Vulgata]], dan [[Pesyita]].<ref>NA26, p. 403.</ref><ref group="n">Untuk varian tekstual lebih detail, lihat: [[Varian tekstual dalam Kisah Para Rasul]].</ref>
: {{Alkitab|Roma 15:31}} — δωροφορια for διακονια; bacaan ini didukung oleh [[Codex Claromontanus|D]] dan [[Codex Boernerianus|G<sup>gr</sup>]].<ref>UBS3, p. 573.</ref>
: {{Alkitab|Efesus 2:1}} — αμαρτιαις ] επιθυμιαις.<ref>NA26, s. 505.</ref>
: {{Alkitab|Ibrani 1:3}} — memuat bacaan unik φανερων τε τα παντα τω ρηματι της δυναμεως αυτου (''menyatakan alam semesta melalui firman kuasanya''); semua naskah lain memuat φερων τε τα παντα τω ρηματι της δυναμεως αυτου (''mendukung alam semesta melalui firman kuasanya'').<ref>Eberhard Nestle, Erwin Nestle, Barbara Aland and [[Kurt Aland]] (eds), ''[[Novum Testamentum Graece]]'', 26th edition, (Stuttgart: ''[[Deutsche Bibelgesellschaft]]'', 1991), p. 563 [NA26]</ref>
== Asal usul ==
Asal usul dan sejarah awal kodeks ini tidak dapat dipastikan;<ref name = Aland/> [[Roma]] ([[Fenton John Anthony Hort|Hort]]), [[Italia]] selatan, [[Aleksandria]] ([[Frederic G. Kenyon|Kenyon]],<ref name = G.Kenyon>[[Frederic G. Kenyon]], "Handbook to the Textual Criticism of the New Testament", London<sup>2</sup>, 1912, p. 88.</ref> [[:en:Francis Crawford Burkitt|Burkitt]]<ref>F. C. Burkitt, "Texts and Studies", p. VIII-IX.</ref>), dan [[Kaisarea]] ([[:en:Theodore Cressy Skeat|T. C. Skeat]]) telah diusulkan sebagai tempat asalnya.
Argumen Hort untuk Roma terutama didasarkan pada ejaan nama, misalnya Ισακ dan Ιστραηλ, yang menunjukkan pengaruh Western atau Latin. Argumen kedua adalah pembagian bab [[Kisah Para Rasul]], menunjukkan kemiripan dengan [[Codex Sinaiticus]], tapi tidak ditemukan dalam naskah Yunani lain, meskipun ditemukan dalam beberapa naskah bahasa Latin [[Vulgata]].<ref>Brook F. Westcott and Fenton J. A. Hort, ''Introduction to the New Testament in the Original Greek'' (New York: Harper & Bros., 1882; reprint, Peabody, Mass.: Hendrickson, 1988), pp. 264–267.</ref> [[:En:Armitage Robinson|Robinson]] membantah argumen ini karena sistem pembagian bab itu diperkenalkan ke dalam Vulgata oleh [[Hieronimus]] sendiri, sebagai hasil penelitiannya di Kaisarea.<ref>Robinson, ''Euthaliana'', pp. 42, 101.</ref> Menurut Hort, naskah ini disalin dari suatu manuskrip yang panjang barisnya 12–14 huruf per baris, karena di mana juru tulis Codex Vaticanus membuat beberapa kesalahan melompati sejumlah baris dalam penyalinan, umumnya panjangnya 12–14 huruf.<ref>Brook F. Westcott and Fenton J. A. Hort, ''Introduction to the New Testament in the Original Greek'' (New York: Harper & Bros., 1882; reprint, Peabody, Mass.: Hendrickson, 1988), pp. 233–234.</ref>
Kenyon mengusulkan manuskrip it berasal dari Aleksandria: "Berharga untuk dicatat bahwa bagian penomoran Surat-surat Paulus dalam B (=Codex Vaticanus) disalin dari suatu naskah dimana [[Surat Ibrani]] ditempatkan di antara [[Surat Galatia]] dan [[Surat Efesus]] — suatu pengaturan yang di tempat lain hanya ditemukan dalam versi Sahidik."<ref name = G.Kenyon84/> Suatu kaitan dengan Mesir diindikasikan, menurut Kenyon, selain dari urutan surat-surat Paulus, juga dari fakta, sebagaimana pada [[Codex Alexandrinus]], judul-judul sejumlah kitab memuat huruf-huruf khas [[Abjad Koptik]], terutama huruf [[:en:Mu (letter)|mu]] Koptik, yang digunakan tidak hanya dalam judul tetapi sering di akhir baris di mana ruang penulisan harus diirit.<ref name = G.Kenyon84>Frederic G. Kenyon, ''Handbook to the Textual Criticism of the New Testament'', London<sup>2</sup>, 1912, p. 84.</ref> Menurut Metzger, "kemiripan teksnya dalam bagian-bagian signifikan kedua Perjanjian dengan versi Koptik dan papirus bahasa Yunani, serta gaya penulisan (terutama bentuk-bentuk Koptik dalam sejumlah judul) lebih menunjuk kepada Mesir dan Aleksandria".<ref name = Metzger/>
Pernah diduga bahwa pada suatu waktu naskah itu dimiliki oleh Kardinal [[:en:Johannes Bessarion|Bessarion]], karena suplemen dalam tulisan minuscule memuat teks yang mirip dengan salah satu manuskrip Bessarion. [[:en:Theodore Cressy Skeat|T. C. Skeat]] percaya bahwa mentor dari Bessarion, ''patriarchal notary'' di Konstantinopel, [[:en:John Chortasmenos|John Chortasmenos]], membawa kodeks itu ke Roma dari [[Konstantinopel]] sekitar waktu jatuhnya [[Kekaisaran Bizantin]].<ref>see [[:en:Theodore Cressy Skeat|Theodore Cressy Skeat]], « The Codex Vaticanus in the fifteenth century », in ''The Collected Biblical Writings of T. C. Skeat'', J. K. Elliott (ed.), Brill, Leiden, 2004.</ref> Menurut [[:En:Paul Canart|Paul Canart]], huruf awal (inisial) berhias telah ditambahkan ke dalam naskah itu pada [[Abad Pertengahan]] mengingatkan pada dekorasi Konstantinopolitan pada abad ke-10, tetapi pembuatannya yang burut memberi kesan ditambahkan pada abad ke-11 atau ke-12, dan tampaknya tidak sebelum abad ke-12 dari cara kemunculannya terkait catatan dengan tulisan tangan minuscule pada permulaan [[Kitab Daniel]].<ref>Paul Canart, "Notice paléographique et codicologique", in P. Andrist (ed.) ''Le manuscrit B de la Bible (Vaticanus graecus 1209)'', (Lausanne: Éditions du Zèbre, 2009), pp.26 & 32-38.</ref> [T. C. Skeat, yang adalah seorang [[paleografi|paleografer]] pada [[British Museum]], pertama kali berargumen bahwa Codex Vaticanus mungkin saja salah satu dari [[:En:Fifty Bibles of Constantine|50 Alkitab]] yang dipesan oleh Kaisar [[Konstantinus I]] dari [[Eusebius dari Kaisarea]].<ref>T. C. Skeat, "The Codex Sinaiticus, the Codex Vaticanus and Constantine", JTS 50 (1999), pp. 583–625.</ref> Namun, kemiripan teks dengan papirus dan versi Koptik (termasuk bentuk-bentuk huruf), dan paralel dengan kanon Athanasius tahun 367 menunjukkan asal usul Mesir atau Aleksandria.
Naskah ini diberi tarikh pada paruh pertama abad ke-4 dan tampaknya sedikit lebih tua daripada [[Codex Sinaiticus]], yang juga diberi tarikh abad ke-4. Satu argumen yang mendukung adalah bahwa Sinaiticus sudah memuat apa yang saat itu merupakan tabel [[Kanon Eusebius]] yang lebih baru, sedangkan Vaticanus tidak. Argumen lain adalah gaya penulisan pada Vaticanus yang lebih tua, dan ketiadaan ornamen atau hiasan.<ref name=autogenerated1>F. G. Kenyon, [http://www.katapi.org.uk/BibleMSS/Ch7.htm "Our Bible and the Ancient Manuscripts (4th ed.)", London 1939.]</ref>
== Juru tulis dan korektor ==
Menurut Tischendorf naskah ini ditulis oleh tiga juru tulis (A, B, C), dua di antaranya telah menulis Perjanjian Lama dan satu orang menulis seluruh Perjanjian Baru.<ref>Constantin von Tischendorf, ''[[Editio octava critica maior]]'', ed. C. R. Gregory (Lipsiae 1884), p. 360.</ref><!-- Tischendorf's view was accepted by [[Frederic G. Kenyon]], but contested by [[T. C. Skeat]], who examined the codex more thoroughly. Skeat and other paleographers contested Tischendorf's theory of a third (C) scribe, instead asserting that two scribes worked on the Old Testament (A and B) and one of them (B) wrote the New Testament.<ref name = Aland/> Scribe A wrote:
: Genesis – 1 Kings (pages 41–334)
: Psalms – Tobias (pages 625–944)
Scribe B wrote:
: 1 Kings – 2 Esdra (pages 335–624)
: Hosea – Daniel (pages 945–1234)
: New Testament.<ref name = Skeat>H.J.M. Milne & T.C. Skeat, "Scribes and Correctors" (British Museum: London 1938).</ref>
Two correctors worked on the manuscript, one (B<sup>2</sup>) contemporary with the scribes, the other (B<sup>3</sup>) in about the 10th or 11th century, although the theory of a first corrector, B<sup>1</sup>, proposed by Tischendorf was rejected by later scholars.<ref name = Aland/><ref name = Metzger/> According to Tischendorf, one of the scribes is identical to (and may have been) one of the scribes of the Codex Sinaiticus (scribe D),<ref>Constantin von Tischendorf, ''Editio octava critica maior'', ed. C. R. Gregory (Lipsiae 1884), pp. 346, 360.</ref><ref>Constantin von Tischendorf, ''Novum Testamentum Vaticanum. Post Angeli Maii Aloirumque Imperfectos Labores ex ipso Codice'' (Lipsiae 1867), pp. XXI-XXIII.</ref><ref>James Rendel Harris, [https://archive.org/stream/stichometry00harruoft#page/72/mode/2up ''Stichometry''] (London 1893), p. 73</ref> but there is insufficient evidence for his assertion.<ref name=autogenerated2>Frederic G. Kenyon, [http://www.katapi.org.uk/BibleMSS/Ch7.htm#B ''Our Bible and the Ancient Manuscripts'' (London 1939)].</ref> Skeat agreed that the writing style is very similar to that of Sinaiticus, but there is not enough evidence to accept identity of scribes; "the identity of the scribal tradition stands beyond dispute".<ref name = Skeat/>
The original writing was retraced by a later scribe (usually dated to the 10th or 11th century), and the beauty of the original script was spoiled.<ref name = Metzger/> Accents and breathing marks, as well as punctuation, have been added by a later hand.<ref name = Metzger/> There are no enlarged initials, no divisions into chapters or sections such as are found in later manuscripts, but a different system of division peculiar to this manuscript.<ref name = Kenyon/> There are plenty of the [[Iotacism|itacistic]] faults, especially the exchange of ει for ι and αι for ε. The exchange of ει and ο for ω is less frequent.<ref>C. R. Gregory, "Canon and Text of the New Testament" (1907), pp. 343–344.</ref><ref>{{cite web |url= http://www-user.uni-bremen.de/~wie/Vaticanus/dittographies.html |title= Dittographies and other corrections |accessdate=2011-01-25 |author= Wieland Willker |work= Codex Vaticanus Graece 1209, B/03 |year=2008}}</ref>
The manuscript contains unusual small horizontally aligned double dots (so called "[[Umlaut (diacritic)|distigmai]]," formerly called "umlauts") in the margin of the columns and are scattered throughout the New Testament.<ref group="n">[http://www-user.uni-bremen.de/~wie/Vaticanus/umlauts.txt List of umlauts in the New Testament of the Codex Vaticanus] {{webarchive|url=https://web.archive.org/web/20090726091645/http://www-user.uni-bremen.de/~wie/Vaticanus/umlauts.txt |date=2009-07-26 }}</ref> There are 795 of these to be clearly found in the text, and perhaps another 40 that are undetermined. The date of these markings are disputed among scholars and are discussed in a link below. Two such distigmai can be seen in the left margin of the first column (top image). Tischendorf reflected upon their meaning, but without any resolution.<ref name = NTVaticanumXXI>Constantin von Tischendorf, ''Novum Testamentum Vaticanum'', Leipzig 1867, p. XXI.</ref> He pointed on several places where these distigmai were used: at the ending of the Gospel of Mark, 1 Thess 2:14; 5:28; Heb 4:16; 8:1.<ref name = NTVaticanumXXI/> The meaning of these distigmai was recognized in 1995 by [[Philip Payne]]. Payne discovered the first distigme while studying the section 1 Cor 14.34–35 of the codex.<ref>Philip B. Payne and Paul Canart, ''The Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34–35: A Response to J. Edward Miller'', [[Journal for the Study of the New Testament|JSNT]] 27 (2004), pp. 105–112.</ref> He suggested that distigmai indicate lines where another textual variant was known to the person who wrote the umlauts. Therefore, the distigmai mark places of textual uncertainty.<ref>Philip B. Payne and Paul Canart, ''The Originality of Text-Critical Symbols in Codex Vaticanus'', [[Novum Testamentum]] 42 (2000), pp. 105–113.</ref><ref>G. S. Dykes, ''Using the „Umlauts” of Codex Vaticanus to Dig Deeper'', 2006. See: [http://www-user.uni-bremen.de/~wie/Vaticanus/umlauts.html Codex Vaticanus Graece. The Umlauts] {{webarchive|url=https://web.archive.org/web/20090826085959/http://www-user.uni-bremen.de/~wie/Vaticanus/umlauts.html |date=2009-08-26 }}.</ref>
The same distigmai were observed in [[Codex Fuldensis]], especially in the section containing 1 Cor 14:34–35. The distigme of two codices indicate a variant of the Western manuscripts, which placed 1 Cor 14:34–35 after 1 Cor 14:40 (manuscripts: [[Codex Claromontanus|Claromontanus]], [[Codex Augiensis|Augiensis]], [[Codex Boernerianus|Boernerianus]], [[Minuscule 88|88]], it<sup>d, g</sup>, and some manuscripts of Vulgate).<ref>Philip B. Payne, ''Fuldensis, Sigla for Variants in Vaticanus and 1 Cor 14.34-5'', NTS 41 (1995) 251–262.</ref><ref>Curt Niccum, ''The voice of the MSS on the Silence of the Women: ...'', NTS 43 (1997), pp. 242–255.</ref>
On [[:File:Codex Vaticanus B, 2Thess. 3,11-18, Hebr. 1,1-2,2.jpg|page 1512, next to Hebrews 1:3]], the text contains an interesting marginal note, ''"Fool and knave, leave the old reading and do not change it!" – "ἀμαθέστατε καὶ κακέ, ἄφες τὸν παλαιόν, μὴ μεταποίει"'' which may suggest that unauthorised correcting was a recognized problem in [[scriptorium]]s.<ref name=marginal_note>Codex Vaticanus Graece 1209, B/03, {{cite web | title = A critical note | url = http://www.user.uni-bremen.de/~wie/Vaticanus/note1512.html | accessdate = 2008-02-12 | publisher = [http://www.user.uni-bremen.de/~wie/ Wieland Willker, University of Bremen] | deadurl = yes | archiveurl = https://web.archive.org/web/20080915143328/http://www.user.uni-bremen.de/~wie/Vaticanus/note1512.html | archivedate = 2008-09-15 | df = }}</ref>
-->
== Dalam Perpustakaan Vatikan ==
[[Berkas:Rau, William Herman - n. 1999 - In The Great Hall, Vatican Library, Rome, Italy.jpg|jmpl|ka|''Great Hall'', [[Perpustakaan Vatikan]], difoto oleh [[William H. Rau]]]]<!--
The manuscript is believed to have been housed in Caesarea in the 6th century, together with the [[Codex Sinaiticus]], as they have the same unique divisions of chapters in the Acts. It came to Italy – probably from Constantinople – after the [[Council of Florence]] (1438–1445).<ref>T. C. Skeat, ''The Codex Vaticanus in the 15th Century'', JTS 35 (1984), ss. 454–465; T. C. Skeat, ''The Codex Vaticanus in the 15th Century'', in: T. C. Skeat i J. K. Elliott, [https://books.google.pl/books?id=td_OLXo4RvkC&pg=3#PPA131,M1 ''The collected biblical writings of T. C. Skeat''], Brill 2004, p. 131.</ref>
{{underdiscussion-inline|talk=Catalog's text}}
The manuscript has been housed in the [[Vatican Library]] (founded by [[Pope Nicholas V]] in 1448) for as long as it has been known, appearing in the library's earliest catalog of 1475 (with shelf number 1209), and in the 1481 catalog. In a catalog from 1481 it was described as a "Biblia in tribus columnis ex membranis in rubeo" (three-column vellum Bible).<ref>{{cite book | url=https://books.google.com/books?id=fUqcAQAAQBAJ&pg=PA375&dq=%22Biblia+in+tribus+columnis+ex+membranis+in+rubeo%22&hl=en&sa=X&ved=0ahUKEwib2YTq1Z_KAhWJeT4KHVjOCBQQ6AEIMTAD#v=onepage&q=%22Biblia%20in%20tribus%20columnis%20ex%20membranis%20in%20rubeo%22&f=false | title=The Oxford Dictionary of the Christian Church$ The Oxford Dictionary of the Christian Church | publisher=Oxford University Press | author=Cross, Frank Leslie and Elizabeth A. Livingstone | year=2005 | location=Oxford, England | pages=375}}</ref><ref>{{cite book | url=https://books.google.com/books?id=Y18wAQAAIAAJ&pg=PA77&lpg=PA77&dq=%22Biblia+in+tribus+columnis+ex+memb%22&source=bl&ots=RbLyeocTbf&sig=K6VYXJcUzXpjxZp0v4rKz8DUKHQ&hl=en&sa=X&ved=0ahUKEwiW0b6crZ7KAhWBVz4KHaCoDQ0Q6AEIHTAA#v=onepage&q=%22Biblia%20in%20tribus%20columnis%20ex%20memb%22&f=false | title=Handbook to the textual criticism of the New Testament | publisher=Macmillan | author=Kenyon, Frederic George | year=1912 | pages=77}}</ref><ref>{{cite encyclopedia | title=CODEX VATICANUS | encyclopedia=Claremont Coptic Encyclopedia | publisher=Claremont Colleges | accessdate=January 10, 2016 | author=ATIYA, AZIZ S. | editor=Saad, Saad Michael | url=http://ccdl.libraries.claremont.edu/cdm/ref/collection/cce/id/491}}</ref>
=== Kolasi ===
In the 16th century Western scholars became aware of the manuscript as a consequence of the correspondence between [[Desiderius Erasmus|Erasmus]] and the prefects of the Vatican Library, successively [[Paulus Bombasius]], and [[Juan Ginés de Sepúlveda]]. In 1521, Bombasius was consulted by Erasmus as to whether the Codex Vaticanus contained the [[Comma Johanneum]], and Bombasius supplied a transcript of 1 John 4:1–3 and 1 John 5:7–11 to show that it did not. Sepúlveda in 1533 cross-checked all places where Erasmus's New Testament (the [[Textus Receptus]]) differed from the Vulgate, and supplied Erasmus with 365 readings where the Codex Vaticanus supported the latter, although the list of these 365 readings has been lost.<ref group="n">We know nothing about these 365 readings except one. Erasmus in his ''Adnotationes'' on Acts 27:16 wrote that according to the Codex from the Library Pontifici, the name of the island is καυδα (Cauda), not κλαυδα (Clauda) as in his ''[[Novum Instrumentum omne|Novum Testamentum]]'' (''Tamet si quidam admonent in codice Graeco pontificiae bibliothecae scriptum haberi, καυδα, id est, cauda''). See: Erasmus Desiderius, ''Erasmus’ Annotations on the New Testament: Acts – Romans – I and II Corinthians'', ed. A. Reeve and M. A. Sceech, (Brill: Leiden 1990), p. 931. [[Andrew Birch]] was the first, who identified this note with 365 readings of Sepulveda.</ref> Consequently, the Codex Vaticanus acquired the reputation of being an old Greek manuscript that agreed with the Vulgate rather than with the Textus Receptus. Not until much later would scholars realise it conformed to a text that differed from both the Vulgate and the Textus Receptus – a text that could also be found in other known early Greek manuscripts, such as the [[Codex Regius (New Testament)|Codex Regius]] (L), housed in the French Royal Library (now [[Bibliothèque nationale de France]]).<ref name = Tregelles108>[[Samuel Prideaux Tregelles|S. P. Tregelles]], ''An Introduction to the Critical study and Knowledge of the Holy Scriptures'', London 1856, p. 108.</ref>
In 1669 a collation was made by [[Giulio Bartolocci]], librarian of the Vatican, which was not published, and never used until [[Johann Martin Augustin Scholz|Scholz]] in 1819 found a copy of it in the Royal Library at Paris. This collation was imperfect and revised in 1862.<ref name = G.Kenyon78>[[Frederic G. Kenyon]], "Handbook to the Textual Criticism of the New Testament", London<sup>2</sup>, 1912, p. 78.</ref> Another collation was made in 1720 for [[Richard Bentley|Bentley]] by Mico, revised by Rulotta, although not published until 1799.<ref name = G.Kenyon78/> Bentley was stirred by [[John Mill (theologian)|Mill's]] claim of 30,000 variants in the New Testament and he wanted to reconstruct the text of the New Testament in its early form. He felt that among the manuscripts of the New Testament, Codex Alexandrinus was "the oldest and best in the world".<ref>R.C. Jebb, ''Richard Bentley'' (New York 1966), p. 487.</ref> Bentley understood the necessity to use manuscripts if he were to reconstruct an older form than that apparent in Codex Alexandrinus. He assumed, that by supplementing this manuscript with readings from other Greek manuscripts, and from the Latin Vulgate, he could triangulate back to the single recension which he presumed existed at the time of the [[First Council of Nicaea]]. Therefore, he required a collation from Vaticanus. Unfortunately, the text of the collation was irreconcilable with Codex Alexandrinus and he abandoned the project.<ref>William L. Petersen, ''What Text can New Yestament Textual Criticism Ultimately Reach'', in: B. Aland & J. Delobel (eds.) ''New Testament Textual Criticism, Exegesis and Church History'' (Pharos: Kampen, 1994), p. 137.</ref>
A further collation was made by [[Andrew Birch]], who in 1798 in Copenhagen edited some textual variants of the Acts of the Apostles and the Epistles,<ref>Andreas Birch, ''Variae Lectiones ad Textum Actorum Apostolorum, Epistolarum Catholicarum et Pauli'' (Copenhagen 1798).</ref> in 1800 for the Book of Revelation,<ref>Andreas Birch, ''Variae lectiones ad Apocalypsin'' (Copenhagen 1800).</ref> in 1801 for the Gospels.<ref>Andreas Birch, ''Variae Lectiones ad Textum IV Evangeliorum'' (Copenhagen 1801).</ref> They were incomplete and included together with the textual variants from the other manuscripts.<ref name = G.Kenyon/> Many of them were false. Andrew Birch reproached [[John Mill (theologian)|Mill]] and Wettstein, that they ''falso citatur Vaticanus'' (cite Vaticanus incorrectly), and gave as an example Luke 2:38 – Ισραηλ [Israel] instead of Ιερουσαλημ [Jerusalem].<ref>Andreas Birch, ''Variae Lectiones ad Textum IV Evangeliorum'' (Copenhagen 1801), p. XXVII.</ref> The reading Ισραηλ could be found in the codex [[Minuscule 130|130]], housed at the Vatican Library, under shelf number Vat. gr. 359.<ref>UBS3, p. 210.</ref>
Before the 19th century, no scholar was allowed to study or edit the Codex Vaticanus, and scholars did not ascribe any value to it; in fact it was suspected to have been interpolated by the Latin textual tradition.<ref name = Martini>[[Carlo Maria Martini]], [https://books.google.pl/books?id=5pZyQmwXhdsC&pg=PA155&lpg ''La Parola di Dio Alle Origini della Chiesa''], (Rome: Bibl. Inst. Pr. 1980), p. 287.</ref> [[John Mill (theologian)|John Mill]] wrote in his ''Prolegomena'' (1707): "in Occidentalium gratiam a Latino scriba exaratum" (''written by a Latin scribe for the western world''). He did not believe there was value to having a collation for the manuscript.<ref name = Martini/> [[Johann Jakob Wettstein|Wettstein]] would have liked to know the readings of the codex, but not because he thought that they could have been of any help to him for difficult textual decisions. According to him, this codex had no authority whatsoever (''sed ut vel hoc constaret, Codicem nullus esse auctoris'').<ref>Johann Jakob Wettstein, ''Novum Testamentum Graecum'', Tomus I (Ex Officina Dommeriana: Amstelodami, 1751), p. 24.</ref> In 1751 Wettstein produced the first list of the New Testament manuscripts, Codex Vaticanus received symbol B (because of its age) and took second position on this list (Alexandrinus received A, Ephraemi – C, Bezae – D, etc.)<ref>Johann Jakob Wettstein, ''Novum Testamentum Graecum'', Tomus I (Amstelodami, 1751), p. 22.</ref> until the discovery of Codex Sinaiticus (designated by ℵ).<ref>Constantin von Tischendorf, ''Novum Testamentum Graece: Editio Octava Critica Maior'' (Leipzig: 1869), p. 345.</ref>
[[Johann Jakob Griesbach|Griesbach]] produced a list of nine manuscripts which were to be assigned to the Alexandrian text: [[Codex Ephraemi Rescriptus|C]], [[Codex Regius (New Testament)|L]], [[Codex Cyprius|K]], [[Codex Basilensis A. N. IV. 2|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 in this list. In the second (1796) edition of his Greek NT, Griesbach added Codex Vaticanus as a witness to the Alexandrian text in Mark, Luke, and John. He still believed the first half of Matthew represented the Western text-type.<ref>J. J. Griesbach, ''Novum Testamentum Graecum'', 2 editio (Halae, 1796), prolegomena, p. LXXXI. See [https://books.google.com.au/books?hl=en&id=BLk9AAAAIAAJ&dq=graece&printsec=frontcover&source#PPR76,M1 Edition from 1809 (London)]</ref>
-->
=== Edisi tekstual ===
[[Berkas:Tischendorf - stehend.jpg|jmpl|ka|In 1843 Tischendorf diizinkan untuk membuat suatu faksimile dari beberapa ayat.]]
Pada tahun 1809 [[Napoleon]] membawa naskah ini sebagai tropi kemenangan ke [[Paris]], tetapi pada tahun 1815 dikembalikan ke [[Perpustakaan Vatikan]].<!-- During that time, in Paris, German scholar [[Johann Leonhard Hug]] (1765–1846) saw it. Hug examined it, together with other worthy treasures of the Vatican, but he did not perceive the need of a new and full collation.<ref>{{Cite book | last = Hug | first = J. L. | title = De antiquitate Codicis Vaticani commentatio | publisher = | year = 1810 | place = Freiburg: Herder | pages = | url = https://archive.org/stream/deantiquitateco00huggoog#page/n4/mode/2up| accessdate = 2010-12-08 |language=la}}</ref><ref>John Leonard Hug, ''Writings of the New Testament'', translated by Daniel Guildford Wait (London 1827), p. 165.</ref>
Cardinal [[Angelo Mai]] prepared the first typographical facsimile edition between 1828 and 1838, which did not appear until 1857, three years after his death, and which was considered unsatisfactory.<ref name = Nestle>[[Eberhard Nestle]] and William Edie, "Introduction to the Textual Criticism of the Greek New Testament", London, Edinburgh, Oxford, New York, 1901, p. 60.</ref> It was issued in 5 volumes (1–4 volumes for the Old Testament, 5 volume for the New Testament). All lacunae of the Codex were supplemented. Lacunae in the Acts and Pauline epistles were supplemented from the codex [[Minuscule 625|Vaticanus 1761]], the whole text of Revelation from [[Uncial 046|Vaticanus 2066]], text of Mark 16:8–20 from [[Minuscule 151|Vaticanus Palatinus 220]]. Verses not included by codex as [[Matthew 12:47]]; Mark 15:28; Luke 22:43–44; 23:17.34; John 5:3.4; 7:53–8:11; 1 Peter 5:3; 1 John 5:7 were supplemented from popular Greek printed editions.<ref>Constantin von Tischendorf, ''[[Editio Octava Critica Maior]]'' (Lipsiae, 1884), vol. III, p. 364.</ref> The number of errors was extraordinarily high, and also no attention was paid to distinguish readings of the first hand versus correctors. There was no detailed examination of the manuscript's characteristics. As a consequence, this edition was deemed inadequate for critical purposes.<ref name = Elliott>J. K. Elliott, ''A Bibliography of Greek New Testament Manuscripts'' (Cambridge University Press, 1989), p. 34.</ref> An improved edition was published in 1859, which became the source of Bultmann's 1860 NT.<ref name = Kenyon/>
In 1843 [[Constantin von Tischendorf|Tischendorf]] was permitted to make a facsimile of a few verses,<ref group="n">Besides the twenty-five readings Tischendorf observed himself, [[Angelo Mai|Cardinal Mai]] supplied him with thirty-four more his NT of 1849. His seventh edition of the text of New Testament (1859) was enriched by 230 other readings furnished by Albert Dressel in 1855. (F. H. A. Scrivener, ''[[A Plain Introduction to the Criticism of the New Testament]]'' (London 1894), vol. 1, p. 111).</ref> in 1844 [[Eduard de Muralt]] saw it,<ref>E. de Muralt, ''Novum Testamentum Graecum ad fidem codicis principis vaticani'', Hamburg 1848, p. XXXV.</ref> and in 1845 [[Samuel Prideaux Tregelles|S. P. Tregelles]] was allowed to observe several points which Muralt had overlooked. He often saw the Codex, but "it was under such restrictions that it was impossible to do more than examine particular readings."<ref>S. P. Tregelles, ''An Introduction to the Textual Criticism of the New Testament'', London 1856, p. 162.</ref>
<blockquote>
"They would not let me open it without searching my pockets, and depriving me of pen, ink, and paper; and at the same time two prelati kept me in constant conversation in Latin, and if I looked at a passage too long, they would snatch the book out of my hand".<ref>S. P. Tregelles, [https://books.google.pl/books?id=wKECAAAAQAAJ&pg=pl#PPA84,M1 "A Lecture on the Historic Evidence of the Authorship and Transmission of the Books of the New Testament"], London 1852, pp. 83–85.</ref>
</blockquote>
[[File:Angelo Mai - Imagines philologorum.jpg|left|thumb|170px|Angelo Mai prepared first facsimile edition of the New Testament text of the codex]]
Tregelles left Rome after five months without accomplishing his object. During a large part of the 19th century, the authorities of the Vatican Library obstructed scholars who wished to study the codex in detail. [[Henry Alford]] in 1849 wrote: “It has never been published in facsimile (!) nor even thoroughly collated (!!).”<ref>H. Alford, ''The Greek Testament. The Four Gospels'', London 1849, p. 76.</ref> Scrivener in 1861 commented:
<blockquote>
"Codex Vaticanus 1209 is probably the oldest large vellum manuscript in existence, and is the glory of the great Vatican Library in Rome. To these legitimate sources of deep interest must be added the almost romantic curiosity which has been excited by the jealous watchfulness of its official guardians, with whom an honest zeal for its safe preservation seems to have now degenerated into a species of capricious wilfulness, and who have shewn a strange incapacity for making themselves the proper use of a treasure they scarcely permit others more than to gaze upon".<ref>{{Cite book
| last = Scrivener
| first = Frederick Henry Ambrose
| authorlink = Frederick Henry Ambrose Scrivener
| title = A Plain Introduction to the Criticism of the New Testament
| publisher = Deighton, Bell, & Co.
| year = 1861
| location = Cambridge
| edition = 1
| volume = 1
| page = 95
| url = https://books.google.pl/books?id=6pOl5kos2O0C&pg=PA347&lpg=PA347&dq=pl#PPA85,M1
| isbn = }}</ref> It (...) "is so jealously guarded by the Papal authorities that ordinary visitors see nothing of it but the red Morocco binding".<ref name = Scrivener/>
</blockquote>
Thomas Law Montefiore (1862):
<blockquote>
"The history of the Codex Vaticanus B, No. 1209, is the history in miniature of Romish jealousy and exclusiveness.” <ref>T.L. Montefiore, ''Catechesis Evangelica; bring Questions and Answers based on the “Textus Receptus”'', (London, 1862), p. 272.</ref>
</blockquote>
[[John William Burgon|Burgon]] was permitted to examine the codex for an hour and a half in 1860, consulting 16 different passages.<ref>{{Cite book
| last = Scrivener
| first = Frederick Henry Ambrose
| authorlink = Frederick Henry Ambrose Scrivener
| author2=Edward Miller
| title = [[A Plain Introduction to the Criticism of the New Testament]]
| publisher = [[George Bell & Sons]]
| year = 1894
| location = London
| edition = 4
| volume = 1
| page = 114
| url =
| isbn = }}</ref> Burgon was a defender of the [[Byzantine text-type|Traditional Text]] and for him Codex Vaticanus, as well as codices Sinaiticus and Codex Bezae, were the most corrupt documents extant. He felt that each of these three codices "clearly exhibits a fabricated text – is the result of arbitrary and reckless recension."<ref>D. Burgon, ''Revision Revised'', p. 9.</ref> The two most widely respected of these three codices, א and B, he likens to the "two false witnesses" of Matthew 26:60.<ref>D. Burgon, ''Revised Revision'', p. 48.</ref>
[[File:Codex Vaticanus Matthew 1,22-2,18.jpg|thumb|right|220px|Vaticanus in facsimile edition (1868), page with text of Matthew 1:22–2:18]]
In 1861, Henry Alford collated and verified doubtful passages (in several imperfect collations), which he published in facsimile editions complete with errors. Until he began his work he met unexpected hindrances. He received a special order from Cardinal Antonelli "per verificare", to verify passages, but this license was interpreted by the librarian to mean that he was to see the book, but not to use it. In 1862, secretary of Alford, Mr. Cure, continued Alford's work.<ref>H. Alford, ''Life by my Widow'', pp. 310, 315.</ref> For some reason which does not clearly appear, the authorities of the Vatican Library put continual obstacles in the way of all who wished to study it in detail.<ref name = Kenyon/><ref group = "n">It should be noted that the Vatican Library was opened for three hours a day. See F. H. A. Scrivener, ''Six Lectures on the Text of the New Testament and the Ancient Manuscripts'' (Cambridge, 1875), p. 27.</ref> In 1867 Tischendorf published the text of the New Testament of the codex on the basis of Mai's edition.<ref>Constantin von Tischendorf, [https://archive.org/stream/novumtestamentum00tisc#page/n3/mode/2up ''Novum Testamentum Vaticanum. Post Angeli Maii Aloirumque Imperfectos Labores ex ipso Codice''] (Lipsiae 1867).</ref> It was the "most perfect edition of the manuscript which had yet appeared".<ref name = Kenyon/>
In 1868–1881 [[Carlo Vercellone|C. Vercellone]], [[Giuseppe Cozza-Luzi]], and G. Sergio published an edition of the entire codex in 6 volumes (New Testament in volume V; Prolegomena in volume VI). A typographical facsimile appeared between 1868 and 1872.<ref name = Elliott/> In 1889–1890 a photographic facsimile of the entire manuscript was made and published by Cozza-Luzi, in three volumes.<ref name = Nestle/> Another facsimile of the New Testament text was published in 1904–1907 in Milan.<ref>''Bibliorum Scriptorum Graecorum Codex Vaticanus 1209'' (Milan, 1904–1907).</ref> As a result, the Codex became widely available.<ref name = Transmission68>[[Bruce M. Metzger]], [[Bart D. Ehrman]], "The Text of the New Testament: Its Transmission, Corruption and Restoration", ''[[Oxford University Press]]'' (New York – Oxford, 2005), p. 68.</ref>
In 1999, the Istituto Poligrafico e Zecca -color, exact scale facsimile of Codex Vaticanus. The facsimile reproduces the very form of the pages of the original manuscript, complete with the distinctive individual shape of each page, including holes in the vellum. It has an additional ''Prolegomena'' volume with gold and silver impressions of 74 pages.<ref>[http://library.bethel.edu/about/friends/codex The "Uncrating" of Codex Vaticanus: the Facsimile] at the Bethel University. It weighs in at {{convert|14.4|kg|0|abbr=in}}.</ref><ref>[http://www.linguistsoftware.com/codexvat.htm Codex Vaticanus B Greek Old & New Testaments Magnificent Color Facsimile], Roma: Istituto Poligrafico e Zecca dello Stato, 1999.</ref>
-->
{{As of|2015}}, suatu salinan digital kodeks ini tersedia secara online dari [[Perpustakaan Vatikan]].<ref>{{cite web|url=http://digi.vatlib.it/view/MSS_Vat.gr.1209|title=DigiVatLib|author=|date=|website=digi.vatlib.it|accessdate=3 April 2018}}</ref>
<!--
== Importance ==
[[File:Codex Vaticanus, XXI Targi Wydawców Katolickich 2015-05-03 0019.JPG|thumb|Exhibition in Warsaw (2015)]]
Codex Vaticanus is one of the most important manuscripts for the text of the [[Septuagint]] and Greek [[New Testament]]. It is a leading example of the [[Alexandrian text-type]]. It was used by [[Brooke Foss Westcott|Westcott]] and [[Fenton John Anthony Hort|Hort]] in their edition, ''[[The New Testament in the Original Greek]]'' (1881), and it was the basis for their text.<ref>[[Brooke Foss Westcott]], [[Fenton John Anthony Hort]], ''The New Testament in the original Greek: Introduction, appendix'', p. 34.</ref> All critical editions of the New Testament published after Westcott and Hort were closer in the Gospels to the Codex Vaticanus text than to the Sinaiticus, with only the exception of [[Hermann von Soden]]'s editions which are closer to Sinaiticus. All editions of Nestle-Aland remain close in textual character to the text of Westcott-Hort.<ref name = Aland26>K. Aland & B. Aland, ''Text of the New Testament'', pp. 26–30.</ref>
According to the commonly accepted opinion of the textual critics, it is the most important witness of the text of the Gospels, in the Acts and Catholic epistles, with a stature equal to Codex Sinaiticus,<ref>W. L. Richards, ''The Classification of the Greek Manuscripts of the Johannine Epistles,'' SBL Dissertation Series, 1977, p. 141.</ref> although in the Pauline epistles it includes Western readings and the value of the text is somewhat less than the Codex Sinaiticus.{{r|Waltz|Metzger}} Unfortunately the manuscript is not complete. Aland notes: "B is by far the most significant of the uncials".{{r|Aland}}
-->
== Foto ==
<gallery>
File:Rau, William Herman - n. 1999 - In The Great Hall, Vatican Library, Rome, Italy.jpg|The Great Hall, Perpustakaan Vatikan Library, difoto oleh William H. Rau
File:Codex Vaticanus Matthew 1,22-2,18.jpg|Codex Vaticanus, edisi facsimile (1868), memuat Matius 1:22–2:18
Baris 118 ⟶ 309:
* [[Perbandingan antara Codex Sinaiticus dan Codex Vaticanus]]
== Catatan ==
<references group="n"/>
== Referensi ==
{{reflist}}
Baris 129 ⟶ 324:
* Curt Niccum "The voice of the MSS on the Silence of the Women: ...", NTS 43 (1997) 242 - 255
* Philip B. Payne and Paul Canart "The Originality of Text-Critical Symbols in Codex Vaticanus.", Novum Testamentum 42 (2000) 105 - 113
* J. Edward Miller "Some Observations on the Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34-35.", JSNT 26 (2003) 217-236 [Miller tidak setuju dengan Payne pada beberapa butir. Ia mencatat dan menggunakan halaman web ini.]
* Philip B. Payne and Paul Canart "The Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34-35: A Response to J. Edward Miller.", JSNT 27 (2004) 105-112 [Payne masih berpendapat, contra Miller, bahwa kombinasi sebuah garis datar plus umlaut memiliki makna khusus.]
== Pranala luar ==
* [http://www.csntm.org/Manuscript/View/GA_03 Vod. Vaticanus Images] CSNTM
* {{en}} [http://www-user.uni-bremen.de/~wie/Vaticanus/index.html Codex Vaticanus B/03] {{Webarchive|url=https://web.archive.org/web/20110510013903/http://www-user.uni-bremen.de/~wie/Vaticanus/index.html |date=2011-05-10 }} Deskripsi lengkap '''Codex Vaticanus''' dengan banyak gambar dan diskusi mengenai "umlaut-umlaut" ini .
{{DEFAULTSORT:Vatikanus}}
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