|
[[Berkas:CodeAlexandrinusFolio76rExplActs.jpg|jmpl|Bagian akhir [[Kisah Para Rasul]] dan permulaan [[Surat Yakobus]] pada [[Codex Alexandrinus]] (folio 76r), yang kebanyakan berjenis [[teks Bizantin]] pada kitab-kitab Injil dan sebagian besar berjenis teks Alexandria pada kitab-kitab Perjanjian Baru lainnya.]]
{{Terjemah}}
[[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]]
'''Teks Alexandria''' (atau '''Teks Aleksandria'''; {{lang-en|Alexandrian text-type}}, juga disebut jenis teks '''Neutral''' atau '''Egyptian'''), berkaitan dengan salah satu pusat [[Kekristenan]] kuno, kota [[Aleksandria]] di [[Mesir]], adalah salah satu jenis teks dari naskah-naskah kuno [[Perjanjian Baru]] menurut kritisisme tekstual. Teks Alexandria dianggap kelompok naskah yang predominan di daerah Afrika yang juga digunakan sebagai dasar naskah-naskah [[bahasa Koptik]]. Sedangkan [[Teks Bizantin]] lebih dominan di [[Asia]] dan [[Eropa]], serta (terutama sejak abad ke-9) menjadi bentuk teks standar [[Gereja Ortodoks ]] [[Yunani]] dan mendasari terjemahan-terjemahan [[Protestan]] pada era Reformasi. ▼
Banyak terjemahan [[Perjanjian Baru]] modern didasarkan pada "ekletisisme beralasan" (''"reasoned eclecticism"''), yang digunakan dalam edisi Nestle-Aland 27 (''[[NA27]]''), dalam penyusunan naskah bahasa Yunani; dan ini menimbulkan naskah yang secara kuat berciri Aleksandria. Sejumlah terjemahan modern tidak secara ketat mengikuti teks Alexandria, melainkan mengambil teks tradisional [[Teks Bizantin|jenis Bizantin]] maupun tradisi-tradisi tekstual lainnya;<ref>Pendahuluan ''The Comprehensive New Testament'', misalnya, menyatakan bahwa [[English Standard Version]] memiliki kesesuaian 83% terhadap NA27.</ref> Ada sejumlah minoritas terjemahan modern yang terus mengikuti teks tradisional (Bizantin) dengan mencatat varian-varian penting, yaitu [[New King James Version]].
▲'''Teks Alexandria''' (atau '''Teks Aleksandria'''; {{lang-en|Alexandrian text-type}}, juga disebut jenis teks '''Neutral''' atau '''Egyptian'''), berkaitan dengan salah satu pusat [[Kekristenan]] kuno, kota [[Aleksandria]] di [[Mesir]], adalah salah satu jenis teks dari naskah-naskah kuno [[Perjanjian Baru]] menurut kritisisme tekstual. Teks Alexandria dianggap kelompok naskah yang predominan di daerah Afrika yang juga digunakan sebagai dasar naskah-naskah [[bahasa Koptik]]. Sedangkan [[Teks Bizantin]] lebih dominan di [[Asia]] dan [[Eropa]], serta (terutama sejak abad ke-9) menjadi bentuk teks standar [[Gereja Ortodoks Yunani]] dan mendasari terjemahan-terjemahan[[Protestan]] pada era Reformasi.
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]].
== Naskah-naskah Teks Alexandria ==
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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).
Sampai abad ke-9, naskah-naskah Yunani ditulis seluruhnya dalam huruf besar, dirujuk sebagai jenis tulisan "[[Uncial]]". Selama abad ke-9 dan 10, muncul tulisan tangan dengan huruf kecil, disebut "[[Minuscule]]", yang lambat laun menggantikan gaya tulis kuno. Kebanyakan naskah Yunani uncial disalin ulang pada periode ini dan lembaran-lembaran perkamen mereka dihapus bersih untuk digunakan ulang. Akibatnya, naskah-naskah Perjanjian Baru Uncial sebelum abad ke-9 sangat jarang ditemukan; hanya sembilan naskah - lebih dari setengahnya masih terlestarikan - merupakan saksi dari Teks Aleksandria yang dianggap murni. Ini termasuk naskah-naskah [[Perjanjian Baru]] yang hampir lengkap di dalam [[Codex Vaticanus Graecus 1209]] dan [[Codex Sinaiticus]] (diyakini bertarikh awal abad ke-4 M).
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.
Sejumlah naskah [[papirus]] penting yang memuat bagian-bagian [[Perjanjian Baru]] masih terselamatkan dan bertarikh lebih awal. Antara lain [[Papirus 66|<math>\mathfrak{P}</math><sup>66</sup>]] dan [[Papirus 75|<math>\mathfrak{P}</math><sup>75</sup>]] dari awal abad ke-3 M, yang cenderung sesuai dengan teks Alexandria, karena memang kebanyakan ditemukan di [[Mesir]].
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.
Terjemahan [[Perjanjian Baru]] tertua ke dalam [[bahasa Koptik]] - juga bahasa Sahidik dari akhir abad ke-2 - menggunakan Teks Alexandria sebagai dasar bahasa Yunani; meskipun terjemahan abad ke-2 dan ke-3 lainnya ke dalam [[bahasa Latin]] kuno dan [[bahasa Suryani]] cenderung mengikuti jenis [[Teks Western|Teks Western (Teks Barat)]]. Meskipun mayoritas mutlak (hampir semua) naskah minuscule mengikuti [[Teks Bizantin]]; sejumlah penelitian menemukan bahwa dari waktu ke waktu ada beberapa minuscule yang meneruskan Teks Aleksandria alternatif. Sekitar 17 naskah semacam itu yang ditemukan sampai saat ini, sehingga seluruhnya ada 30 naskah yang memberi kesaksian bagi Teks Alexandria, meskipun hanya di daerah-daerah sekitar [[Mesir]], dekat Aleksandria.
ItJenis wasnaskah usedini bydipakai oleh [[ ClementKlemens ofdari AlexandriaAleksandria| ClementKlemens]],<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]], anddan [[ CyrilSirilus ofdari AlexandriaAleksandria|Sirilus]]. ▼
=== Naskah terkemuka ===
▲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]].
-->
'''Daftar naskah terkenal dari jenis teks Alexandria:'''
|style="background:#DAE" align="center"|'''Isi'''
|-
|style="background:#EBE" align="center"| [[Papirus 46|<math>\mathfrak{P}</math><sup>46</sup> ]]
|style="background:#EBE" align="center"| [[Papirus 46|Chester Beatty II]]
|style="background:#EBE" align="center"| c. 200
|style="background:#EBE" align="center"| [[PaulineSurat-surat EpistlesPaulus]]
|-
|style="background:#EBE" align="center"| [[Papirus 66|<math>\mathfrak{P}</math><sup>66</sup> ]]
|style="background:#EBE" align="center"| [[PapyiusPapirus 66|Bodmer II]]
|style="background:#EBE" align="center"| c. 200
|style="background:#EBE" align="center"| GospelsKitab-kitab [[Injil]]
|-
|style="background:#EBE" align="center"| [[Papirus 72|<math>\mathfrak{P}</math><sup>72</sup> ]]
|style="background:#EBE" align="center"| [[Papirus 72|Bodmer VII/VIII]]
|style="background:#EBE" align="center"| 3rd/4th
|style="background:#EBE" align="center"| [[Surat 1 Petrus|1]][[Surat 2 Petrus|-2 PeterPetrus]]; [[Surat Yudas]]
|-
|style="background:#EBE" align="center"| [[Papirus 75|<math>\mathfrak{P}</math><sup>75</sup> ]]
|style="background:#EBE" align="center"| [[Papirus 75|Bodmer XIV-XV]]
|style="background:#EBE" align="center"| abad ke-3
|style="background:#EBE" align="center"| fragmen [[Injil Lukas]] — [[Injil Yohanes|Yohanes]]
|-
|style="background:#EBE" align="center"| א
|style="background:#EBE" align="center"| [[Codex Vaticanus Graecus 1209]]
|style="background:#EBE" align="center"| 325-350
|style="background:#EBE" align="center"| Matius. — Ibr 9, 14
|-
|style="background:#EBE" align="center"| A
|style="background:#EBE" align="center"| [[Codex Alexandrinus]]
|style="background:#EBE" align="center"| c.~ 400
|style="background:#EBE" align="center"| (exceptkecuali Gospelskitab-kitab Injil yang bercorak Bizantin)
|-
|style="background:#EBE" align="center"| C
|style="background:#EBE" align="center"| [[Codex Ephraemi Rescriptus]]
|style="background:#EBE" align="center"| 5thabad ke-5
|style="background:#EBE" align="center"| (exceptkecuali Gospels)kitab-kitab Injil yang bercorak Bizantin)
|-
|style="background:#EBE" align="center"| Q
|style="background:#EBE" align="center"| [[Codex Guelferbytanus B]]
|style="background:#EBE" align="center"| 5thabad ke-5
|style="background:#EBE" align="center"| fragmentsfragmen LukeInjil —Lukas John— Yohanes
|-
|style="background:#EBE" align="center"| T
|style="background:#EBE" align="center"| [[Codex Borgianus]]
|style="background:#EBE" align="center"| 5thabad ke-5
|style="background:#EBE" align="center"| fragmentsfragmen LukeInjil —Lukas John— Yohanes
|-
|style="background:#EBE" align="center"| I
|style="background:#EBE" align="center"| [[Codex Freerianus]]
|style="background:#EBE" align="center"| 5thabad ke-5
|style="background:#EBE" align="center"| [[PaulineSurat-surat epistlesPaulus]]
|-
|style="background:#EBE" align="center"| Z
|style="background:#EBE" align="center"| [[Codex Dublinensis]]
|style="background:#EBE" align="center"| 6thabad ke-6
|style="background:#EBE" align="center"| fragmentsfragmen of[[Injil Matt.Matius]]
|-
|style="background:#EBE" align="center"| L
|style="background:#EBE" align="center"| [[Codex Regius (NewPerjanjian TestamentBaru)|Codex Regius]]
|style="background:#EBE" align="center"| 8thabad ke-8
|style="background:#EBE" align="center"| GospelsKitab-kitab [[Injil]]
|-
|style="background:#EBE" align="center"| W
|style="background:#EBE" align="center"| [[Codex Washingtonianus]]
|style="background:#EBE" align="center"| 5thabad ke-5
|style="background:#EBE" align="center"| Luke{{Alkitab|Lukas 1:1–8:12; JYohanes 5:12–21:25}}
|-
|style="background:#EBE" align="center"| 057
|style="background:#EBE" align="center"| [[Uncial 057]]
|style="background:#EBE" align="center"| abad ke-4/5th5
|style="background:#EBE" align="center"| Acts{{Alkitab|Kisah Para Rasul 3:5–6,10-12 }}
|-
|style="background:#EBE" align="center"| 0220
|style="background:#EBE" align="center"| [[Uncial 0220]]
|style="background:#EBE" align="center"| 6thabad ke-6
|style="background:#EBE" align="center"| NT[[Perjanjian Baru|PB]] (exceptkecuali Rev.Wahyu)
|-
|style="background:#EBE" align="center"| 33
|style="background:#EBE" align="center"| [[Minuscule 33]]
|style="background:#EBE" align="center"| 9thabad ke-9
|style="background:#EBE" align="center"| Romans[[Surat Roma]]
|-
|style="background:#EBE" align="center"| 81
|style="background:#EBE" align="center"| [[Minuscule 81]]
|style="background:#EBE" align="center"| 1044
|style="background:#EBE" align="center"| Acts[[Kisah Para Rasul]], Paul[[Surat-surat Paulus]]
|-
|style="background:#EBE" align="center"| 892
|style="background:#EBE" align="center"| [[Minuscule 892]]
|style="background:#EBE" align="center"| 9thabad ke-9
|style="background:#EBE" align="center"| GospelsKitab-kitab [[Injil]]
|-
|}
;=== Naskah-naskah lain: ===
;[[Daftar Papirus Perjanjian Baru|Papirus]]
'''Papyri: '''
[[PapyrusPapirus 1|<math>\mathfrak{P}</math><sup>1</sup>]], [[PapyrusPapirus 4|<math>\mathfrak{P}</math><sup>4</sup>]], [[PapyrusPapirus Oxyrhynchus 208 + 1781|<math>\mathfrak{P}</math><sup>5</sup>]], [[PapyrusPapirus 6|<math>\mathfrak{P}</math><sup>6</sup>]], [[PapyrusPapirus 8|<math>\mathfrak{P}</math><sup>8</sup>]], [[PapyrusPapirus 9|<math>\mathfrak{P}</math><sup>9</sup>]], [[PapyrusPapirus 10|<math>\mathfrak{P}</math><sup>10</sup>]], [[PapyrusPapirus 11|<math>\mathfrak{P}</math><sup>11</sup>]], [[PapyrusPapirus 12|<math>\mathfrak{P}</math><sup>12</sup>]], [[PapyrusPapirus 13|<math>\mathfrak{P}</math><sup>13</sup>]], [[PapyrusPapirus 14|<math>\mathfrak{P}</math><sup>14</sup>]], [[PapyrusPapirus 15|<math>\mathfrak{P}</math><sup>15</sup>]], [[PapyrusPapirus 16|<math>\mathfrak{P}</math><sup>16</sup>]], [[PapyrusPapirus 17|<math>\mathfrak{P}</math><sup>17</sup>]], [[PapyrusPapirus 18|<math>\mathfrak{P}</math><sup>18</sup>]], [[PapyrusPapirus 19|<math>\mathfrak{P}</math><sup>19</sup>]], [[PapyrusPapirus 20|<math>\mathfrak{P}</math><sup>20</sup>]], [[PapyrusPapirus 22|<math>\mathfrak{P}</math><sup>22</sup>]], [[PapyrusPapirus 23|<math>\mathfrak{P}</math><sup>23</sup>]], [[PapyrusPapirus 24|<math>\mathfrak{P}</math><sup>24</sup>]], [[PapyrusPapirus 26|<math>\mathfrak{P}</math><sup>26</sup>]], [[PapyrusPapirus 27|<math>\mathfrak{P}</math><sup>27</sup>]], [[PapyrusPapirus 28|<math>\mathfrak{P}</math><sup>28</sup>]], [[PapyrusPapirus 29|<math>\mathfrak{P}</math><sup>29</sup>]], [[PapyrusPapirus 30|<math>\mathfrak{P}</math><sup>30</sup>]], [[PapyrusPapirus 31|<math>\mathfrak{P}</math><sup>31</sup>]], [[PapyrusPapirus 32|<math>\mathfrak{P}</math><sup>32</sup>]], [[PapyrusPapirus 33|<math>\mathfrak{P}</math><sup>33</sup>]], [[PapyrusPapirus 34|<math>\mathfrak{P}</math><sup>34</sup>]], [[PapyrusPapirus 35|<math>\mathfrak{P}</math><sup>35</sup>]], [[PapyrusPapirus 37|<math>\mathfrak{P}</math><sup>37</sup>]], [[PapyrusPapirus 39|<math>\mathfrak{P}</math><sup>39</sup>]], [[PapyrusPapirus 40|<math>\mathfrak{P}</math><sup>40</sup>]], [[PapyrusPapirus 43|<math>\mathfrak{P}</math><sup>43</sup>]], [[PapyrusPapirus 44|<math>\mathfrak{P}</math><sup>44</sup>]], [[PapyrusPapirus 45|<math>\mathfrak{P}</math><sup>45</sup>]], [[PapyrusPapirus 47|<math>\mathfrak{P}</math><sup>47</sup>]], [[PapyrusPapirus 49|<math>\mathfrak{P}</math><sup>49</sup>]], [[PapyrusPapirus 51|<math>\mathfrak{P}</math><sup>51</sup>]], [[PapyrusPapirus 53|<math>\mathfrak{P}</math><sup>53</sup>]], [[PapyrusPapirus 55|<math>\mathfrak{P}</math><sup>55</sup>]], [[PapyrusPapirus 56|<math>\mathfrak{P}</math><sup>56</sup>]], [[PapyrusPapirus 57|<math>\mathfrak{P}</math><sup>57</sup>]], [[PapyrusPapirus 61|<math>\mathfrak{P}</math><sup>61</sup>]], [[PapyrusPapirus 62|<math>\mathfrak{P}</math><sup>62</sup>]], [[PapyrusPapirus 64|<math>\mathfrak{P}</math><sup>64</sup>]], [[PapyrusPapirus 65|<math>\mathfrak{P}</math><sup>65</sup>]], [[PapyrusPapirus 70|<math>\mathfrak{P}</math><sup>70</sup>]], [[PapyrusPapirus 71|<math>\mathfrak{P}</math><sup>71</sup>]], [[PapyrusPapirus 72|<math>\mathfrak{P}</math><sup>72</sup>]], [[PapyrusPapirus 74|<math>\mathfrak{P}</math><sup>74</sup>]], [[PapyrusPapirus 77|<math>\mathfrak{P}</math><sup>77</sup>]], [[PapyrusPapirus 78|<math>\mathfrak{P}</math><sup>78</sup>]], [[PapyrusPapirus 79|<math>\mathfrak{P}</math><sup>79</sup>]], [[PapyrusPapirus 80|<math>\mathfrak{P}</math><sup>80</sup>]] (?), [[PapyrusPapirus 81|<math>\mathfrak{P}</math><sup>81</sup>]], [[PapyrusPapirus 82|<math>\mathfrak{P}</math><sup>82</sup>]], [[PapyrusPapirus 85|<math>\mathfrak{P}</math><sup>85</sup>]] (?), [[PapyrusPapirus 86|<math>\mathfrak{P}</math><sup>86</sup>]], [[PapyrusPapirus 87|<math>\mathfrak{P}</math><sup>87</sup>]], [[PapyrusPapirus 90|<math>\mathfrak{P}</math><sup>90</sup>]], [[PapyrusPapirus 91|<math>\mathfrak{P}</math><sup>91</sup>]], [[PapyrusPapirus 92|<math>\mathfrak{P}</math><sup>92</sup>]], [[PapyrusPapirus 95|<math>\mathfrak{P}</math><sup>95</sup>]], [[PapyrusPapirus 100|<math>\mathfrak{P}</math><sup>100</sup>]], [[PapyrusPapirus 104|<math>\mathfrak{P}</math><sup>104</sup>]], [[PapyrusPapirus 106|<math>\mathfrak{P}</math><sup>106</sup>]], [[PapyrusPapirus 107|<math>\mathfrak{P}</math><sup>107</sup>]], [[PapyrusPapirus 108|<math>\mathfrak{P}</math><sup>108</sup>]], [[PapyrusPapirus 110|<math>\mathfrak{P}</math><sup>110</sup>]], [[PapyrusPapirus 111|<math>\mathfrak{P}</math><sup>111</sup>]], [[PapyrusPapirus 115|<math>\mathfrak{P}</math><sup>115</sup>]], [[PapyrusPapirus 122|<math>\mathfrak{P}</math><sup>122</sup>]].
;[[Daftar Uncial Perjanjian Baru|Uncial]]
'''Uncials: '''
[[Codex Coislinianus]], [[Codex Porphyrianus|Porphyrianus]] (exceptkecuali Acts[[Kisah Para Rasul]], Rev[[Wahyu kepada Yohanes]]), [[Codex Dublinensis|Dublinensis]], [[Codex Sangallensis 48|Sangallensis]] (onlyhanya inInjil MarkMarkus), [[Codex Zacynthius|Zacynthius]], [[Codex Athous Lavrensis|Athous Lavrensis]] (inhanya MarkInjil andMarkus Cath.dan surat-surat epistlesumum), [[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]] (exceptkecuali Acts[[Kisah Para Rasul]]), [[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]].
;[[Daftar Minuscule Perjanjian Baru|Minuscule]]
'''Minuscules: ''' [[Minuscule 20|20]], [[Minuscule 94|94]], [[Minuscule 104|104]] (EpistlesSurat-surat), [[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]] (exceptkecuali MatthewMatius), [[Minuscule 614|614]], [[Minuscule 718|718]], [[Minuscule 850 (Gregory-Aland)|850]], [[Minuscule 1006|1006]], [[Minuscule 1175|1175]], 1241 (exceptkecuali ActsKisah), 1243, 1292 (Cath.Am), 1342 (MarkMarkus), 1506 (PaulPaulus), 1611, [[Minuscule 1739|1739]], 1841, 1852, 1908, 2040, [[Minuscule 2053|2053]], [[Minuscule 2062|2062]], 2298, [[Minuscule 2344|2344]] (CEAm, RevWahyu), 2351, [[Minuscule 2427|2427]], [[Minuscule 2464|2464]].<ref>[[David Alan Black]], ''New Testament Textual Criticism'', Baker Books, 2006, p. 64.</ref>
AccordingMenurut topara thekritik presentsaat criticsini, codiceskodeks [[Papirus 75|<math>\mathfrak{P}</math><sup>75</sup>]] anddan B[[Codex areVaticanus theGraecus best1209|B]] Alexandriandianggap witnesses,merupakan whichsaksi presentTeks theAlexandria pureyang Alexandrianterbaik text.dan Allpaling othermurni. witnessesSaksi-saksi arelain classifieddigolongkan accordingmenurut topelestarian whether they preserve thebaris-baris excellentnaskah <math>\mathfrak{P}</math><sup>75</sup>-B line of text. WithSaksi-saksi theprimer primaryTeks AlexandrianAlexandria witnessestermasuk are included[[Papirus 66|<math>\mathfrak{P}</math><sup>66</sup>]] anddan citations ofkutipan-kutipan [[Origen]]. WithSaksi-saksi thesekunder secondarymeliputi witnessesnaskah-naskah are[[Codex included manuscriptsEphraemi Rescriptus|C]], [[Codex Regius (Perjanjian Baru)|L.]], [[Minuscule 33|33]], andserta the writings oftulisan-tulisan [[Didymus theSi BlindButa]].<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 ==
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:
* 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]];
* 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> ▼
* 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> ▼
* 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> ▼
* 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> ▼
* 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> ▼
== Ciri-ciri Teks Alexandria ==
* 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 ▼
Semua naskah [[Perjanjian Baru]] dari segala jenis teks paling sedikit 85% tepat sama dan kebanyakan variasi sisanya bukanlah sesuatu yang mengubah terjemahan ke dalam bahasa lain, misalnya urutan kata atau perbedaan kecil ejaan bahasa Yunani. Jika dibandingkan dengan saksi-saksi [[Teks Western]] ([[Teks Bizantin]], [[Textus Receptus]], dan sebagainya), Teks Alexandria cenderung lebih pendek; sehingga dianggap memiliki tendensi lebih rendah terhadap pengembangan atau parafrase. Beberapa naskah Teks Alexandria memuat sejumlah koreksi dari Teks Bizantin, yang ditambahkan kemudian ([[Papirus 66]], [[Codex Sinaiticus]], [[Codex Ephraemi]], [[Codex Regius]], dan [[Codex Sangallensis]]).<ref>E. A. Button, ''An Atlas of Textual Criticism'', Cambridge, 1911, p. 13.</ref>
* 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.. ";
Jika dibandingkan dengan Teks Bizantin, Teks Alexandria cenderung (pada naskah-naskah berbeda; tidak secara seragam):
* 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.
* Memiliki sejumlah bacaan yang berakhir mendadak - misalnya akhiran pendek [[Injil Markus]], yang berakhir pada Teks Alexandria pada {{Alkitab|Markus 16:8}} (".. karena mereka takut.") menghilangkan {{Alkitab|Mark 16:9-20}}; {{Alkitab|Matius 16:2b–3}}, {{Alkitab|Yohanes 5:4}}; [[Yesus dan perempuan yang berzinah|Yohanes 7:53-8:11]];
▲* OmittedMenghilangkan versessejumlah ayat: Matt{{Alkitab|Matius 12:47; 17:21; 18:11 }}; Mark{{Alkitab|Markus 9:44.46; 11:26; 15:28 }}; Luke{{Alkitab|Lukas 17:36 }}; Acts{{Alkitab|Kisah Para Rasul 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>
▲* InDalam Matthew{{Alkitab|Matius 15:6 }} omittedmenghilangkan {{Unicode|η την μητερα}} (αυτου) ('' oratau ibu( his-nya) mother'') — א B D [[Alkitab bahasa Koptik|cop<sup>sa</sup> ]];<ref>NA26, p. 41.</ref>
▲* InDalam Mark{{Alkitab|Markus 10:7 }} omittedmenghilangkan phrasefrasa {{Unicode|και προσκολληθησεται προς την γυναικα αυτου}} ('' anddan bebersatu joineddengan to his wifeistrinya''), indalam codiceskodeks-kodesk Sinaiticus, Vaticanus, Athous Lavrensis, 892, [[ LectionaryLeksionari 48|'''ℓ''' ''48'']], [[Syriac Sinaiticus|syr<sup>s</sup>]], [[Alkitab bahasa Goth|goth ]].<ref>UBS3, p. 164.</ref>
▲* Mark{{Alkitab|Markus 10:37 }} {{Unicode|αριστερων}} ( ''left''"kiri") instead ofbukannya {{Unicode|ευωνυμων}} ( ''left''juga berarti "kiri"), indalam phrasefrasa εξ αριστερων (B Δ 892<sup>v.l.</sup>) oratau σου εξ αριστερων (L Ψ 892*); meskipun di ayat {{Alkitab|Markus 10:40}} semua menggunakan {{Unicode|ευωνυμων}}.<ref>NA26, p. 124.</ref>
▲* InDalam Luke{{Alkitab|Lukas 11:4 }} phrasefrasa {{Unicode|αλλα ρυσαι ημας απο του πονηρου}} ('' buttetapi deliverlepaskanlah uskami fromdari evilyang jahat'') omitted.dihilangkan, Omissionyaitu ispada supported by the manuscriptsnaskah-naskah: Sinaiticus, B, L, ''f''<sup>1</sup>, 700, vg, syr<sup>s</sup>, cop<sup>sa, bo</sup>, [[Alkitab bahasa Armenia|arm ]], [[Alkitab bahasa Georgia|geo ]].<ref>UBS3, p. 256.</ref>
▲* InDalam Luke{{Alkitab|Lukas 9:55-56 }} it hashanya onlyada {{Unicode|στραφεις δε επετιμησεν αυτοις}} ('' buttetapi HeIa turnedberpaling anddan rebukedmenegur themmereka'') — 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
* Menunjukkan lebih banyak variasi antara bagian-bagian paralel [[Injil Sinoptik]] — misalnya versi [[Injil Lukas]] untuk [[Doa Bapa Kami]] ({{Alkitab|Lukas 11:2}}), pada Teks Alexandria dibuka dengan kata "Bapa" saja, sedangkan pada [[Teks Bizantin]] tertulis (sebagaimana pada bagian paralel {{Alkitab|Matius 6:9}}) "Bapa kami di sorga.. ";
* Memiliki lebih banyak proporsi "bacaan sulit" — misalnya {{Alkitab|Matius 24:36}} pada Teks Alexandria tertulis "Tetapi tentang hari dan saat itu tidak seorangpun yang tahu, malaikat-malaikat di sorga tidak, dan Anakpun tidak, hanya Bapa sendiri."; sedangkan pada Teks Bizantin tidak ada frasa "dan Anakpun tidak", sehingga menghindari implikasi bahwa [[Yesus]] kurang memiliki pengetahuan ilahi. Bacaan sulit lainnya adalah: {{Alkitab|Lukas 4:44}}.
ThePerbandingan abovedi comparisonsatas aremerupakan tendencieskecenderungan, ratherbukannya thanperbedaan consistentyang differenceskonsisten. HenceSehingga thereada aresejumlah abagian number[[Injil ofLukas]] passagesdi in themana [[GospelTeks of LukeWestern]] wherememberi thekesaksian Westernteks text-type witnesses a shorter textpendek — theyaitu [["Western non-interpolations]]". AlsoJuga thereterdapat aresejumlah abacaan numberdi ofmana readingsTeks whereBizantin themenunjukkan Byzantinevariasi textantara displays[[Injil variation between synoptic passagesSinoptik]], thatyang istidak notdijumpai foundbaik indalam either theTeks Western or Alexandrianmaupun textsAlexandria — asmisalnya inpengalihan theke renderingdalam intobahasa GreekYunani ofdari thebahasa AramaicAram lastkata-kata wordsterakhir of[[Yesus]] Jesus,[[Penyaliban whichYesus|di areatas reported insalib]], thepada ByzantineTeks textBizantin astertulis "Eloi, Eloi.." inpada Mark{{Alkitab|Markus 15:34}}, but astetapi "Eli, Eli.." inpada Matthew{{Alkitab|Matius 27:46}}.
== PeculiarBacaan-bacaan readingsunik ==
InDalam GospelInjil of Matthew{{Alkitab|Matius 27:49}} wasditambahkan added thiskata-kata textini: "TheYang otherlain tookmengambil asebilah speartombak anddan piercedmenusuk His sidesisi-Nya, anddan immediatelysegera waterkeluarlah andair blooddan came outdarah" (seelihat: John{{Alkitab|Yohanes 19:34}}). WeVarian cantekstual findini thisditemukan textualdi variant in codiceskodeks: Sinaiticus, Vaticanus, Regius, andserta severalbeberapa othersaksi witnessesTeks ofAlexandria Alexandrian text-typelainnya. Probably this textKemungkinan wasteks addedini inditambahkan asebagai resulthasil ofpertentangan fightingdengan withpenganut [[DocetismDoketisme]].
MarkMarkus 5:9
: λεγιων ονομα μοι — א B C L Δ
: απεκριτη — D
: λεγεων — A W Θ ''f''<sup>1</sup> ''f''<sup>13</sup> Byz
MarkMarkus 6:22
* θυγατρος αυτου Ηρωδιαδος — א B D L Δ 565
* θυγατρος αυτης της Ηρωδιαδος — A C K Θ Π
* θυγατρος της Ηρωδιαδος — ''f''<sup>1</sup> it<sup>aur, b, c, f</sup> syr cop goth arm eth geo
LukeLukas 1:76 — προ προσωπου ] ενωπιον
LukeLukas 9:35
* εκλελεγμενος — א B Ξ 892 1241
* εκλεκτος — Θ ''f''<sup>1</sup> 1365
* 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'']]
ActsKisah Para Rasul 27:41
: υπο της βιας — א, A, B, arm, geo
: υπο των κυματων — Ψ ('''ℓ''' ''1441'' των κυματων withdengan obeli anddan omittedtidak memuat υπο)
: 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>
1 CorinthiansKorintus 2:1
: 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>
: 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
1 CorinthiansKorintus 2:4
: 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
: πειθοις σοφιας (''plausible wisdom'') – <math>\mathfrak{P}</math><sup>46</sup> G<sup>gr</sup>
: 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>
1 CorinthiansKorintus 7:5
: τη προσευχη (''prayer'') – [[PapyrusPapirus 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
: 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
: τη προσευχη και νηστεια (''prayer and fasting'') – 330, 451, [[JohnYohanes ofdari DamascusDamaskus]]
1 CorinthiansKorintus 7:14
: 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
: 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
1 CorinthiansKorintus 9:20
: 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
1 CorinthiansKorintus 11:24
: υμων — <math>\mathfrak{P}</math><sup>46</sup>, א*, A, B, C*, 33, 1739, arm
: 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
: υμων διδομενον — c, dem, f, t, x, z<sup>c</sup>, vg (''tradetur''), cop, eth
1 CorinthiansKorintus 15:47
: δευτερος ανθρωπος — א*, B, C, D, F, G, [[Uncial 0243|0243]], 33, 1739, it, vg, cop<sup>bo</sup> eth
: 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>
== EvaluationsEvaluasi of textjenis-typesjenis teks ==
Kebanyakan kritikus tekstual Perjanjian Baru yang lebih memilih jenis teks Alexandria sebagai yang paling dekat pada teks aslinya terutama karena naskah-naskah Alexandria merupakan yang tertua yang ditemukan, dan sejumlah [[bapa gereja]] menggunakan bacaan-bacaan yang ditemukan dalam teks Alexandria. Alasan lain adalah bacaan Alexandria dipandang lebih sering dapat menjelaskan asal usul berbagai bacaan varian pada jenis-jenis teks lain.
Namun, ada sejumlah suara yang menentang konsensus umum itu. Sebagian kecil kritikus, terutama di [[Prancis]], berpendapat bahwa jenis [[teks Western]], suatu teks tua yang menurunkan versi-versi Perjanjian Baru [[Vetus Latina|bahasa Latin Tua]], lebih dekat dengan aslinya.
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.
Sejumlah kritikus lebih memilih jenis [[teks Bizantin]], seperti Maurice Arthur Robinson dan William Grover Pierpont dari [[Amerika Serikat]]. Mereka berpendapat bahwa Mesir, hampir satu-satunya, menawarkan kondisi iklim optimal yang mendukung pelestarian naskah-naskah kuno, sementara papirus yang digunakan di Timur (Asia Minor dan Yunani) tidak dapat tahan kondisi iklim setempat yang tidak menguntungkan, sehingga tidak mengherankan bahwa naskah-naskah [[Alkitab]] kuno ditemukan kebanyakan di area geografis Alexandria dan tidak di area geografis Bizantin. Argumen bagi sifat otoritatif teks Bizantin adalah dari sangat banyaknya salinan pada abad-abad selanjutnya, dibandingkan sangat kurangnya salinan teks Alexandria, yang mengindikasikan pemahaman yang lebih baik dari para juru tulis bahwa teks Bizantin lebih dekat dengan [[:En:autograph|teks aslinya]]. [[:En:Eldon Jay Epp|Eldon Jay Epp]] berargumen bahwa ini juga tercermin dari naskah-naskah yang beredar di dunia Romawi maupun dari bagian lain kekaisaran Romawi yang ditemukan di Mesir sejak akhir abad ke-19.<ref>Eldon Jay Epp, ''A Dynamic View of Testual Transmission'', in: ''Studies & Documents'' 1993, p. 280</ref>
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.
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>
-->
<!-- 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. -->
<!--
Pendukung teks Alexandria pernah menuduh bahwa gereja Bizantin didominasi oleh [[Arianisme]] (yang menolak dogma umum Kristologi Tritunggal) sekitar waktu munculnya bukti teks Bizantin yang berlimpah. namun, kebanyakan sarjana umumnya setuju bahwa tidak ada bukti pengubahan teologi sistematis pada jenis-jenis teks manapun.
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.
TheBukti evidencedari ofpapirus-papirus themenunjukkan papyri suggests thatbahwa — inpaling Egyptsedikit atdi leastMesir — veryada differentsejumlah manuscriptbacaan readingsberbeda coyang sama-existedsama inada thepada samedaerah areayang insama thepada earlyperiode ChristianKristen periodawal.<!-- So, whereas the early 3rd century papyruspapirus 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.-->
Jadi untuk menyimpulkan mana pilihan yang "lebih disukai" harus dilihat pertimbangan fakta-fakta sebagai berikut:
* Tidak ada bukti teks Bizantin pernah diubah.
* Bacaan teks Alexandrian tidak lengkap karena merupakan teks regional (hanya ditemukan di daerah itu saja).
* Ketersediaan publik teks Bizantin pada sepanjang zaman merupakan pencegahan terhadap perubahan masif seperti yang dituduhkan.
* Kesaksian-kesaksian para [[bapa gereja]] mengenai bacaan yang tidak pernah ditemukan dalam teks Alexandria.
* Teks Alexandria terhenti dan tidak disalin lagi dalam teks-teks bahasa Yunani selanjutnya.
Maka, dalam terang doktrin pelestarian ilahi untuk teks Alkitab, teks Bizantin atau Mayoritas harus dipertimbangkan teks Alkitab yang paling dapat dipercaya.<ref>[http://www.compassdistributors.ca/topics/textchoi.htm Currie, Reese. ''Textual Choices and Bible Versions'']. Compass Distributors. Diakses 29 April 2018.</ref>
== History of research ==
[[Johann Jakob Griesbach|Griesbach]] produced a list of nine manuscripts which represent the Alexandrian text: [[Codex Ephraemi|C]], [[Codex Regius (NewPerjanjian TestamentBaru)|L]], [[Codex Cyprius|K]], [[Minuscule 1|1]], [[Minuscule 13|13]], [[Minuscule 33|33]], [[Minuscule 69|69]], [[Minuscule 106|106]], anddan [[Minuscule 118|118]].<ref>J. J. Griesbach, ''Novum Testamentum Graecum'', vol. I (Halle, 1777), prolegomena.</ref> Codex Vaticanus wastidak nottermasuk ondalam thisdaftar listini. 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>
[[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>
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: THeThe 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> ▼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.
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.
▲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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== Lihat pula ==
* [[DifferencesPerbandingan betweenantara codicesCodex Sinaiticus anddan Codex Vaticanus]]
* [[Kategori Naskah Perjanjian Baru]]
* [[Categories of New Testament manuscripts]]
* [[Teks Bizantin]]
* [[Teks Kaisarea]]
{{DEFAULTSORT:Alexandrian Text-Type}}
[[ CategoryKategori:Naskah Alkitab]] ▼[[Category:Bible versions and translations]]
▲[[Category:Naskah Alkitab]]
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