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For the similarly named manuscript, see Codex Vaticanus 354 and Codex Vaticanus 2066.
The Codex Vaticanus, (The Vatican, Bibl. Vat., Vat. gr. 1209; no. B or 03 Gregory-Aland, δ 1 Soden), is one of the oldest and most valuable extant manuscripts of the Greek Bible. It is likely slightly older than Codex Sinaiticus[1], both of which were probably transcribed in the 4th century. It is written in Greek, on vellum, with uncial letters. Because it was not often used, it has survived to the present day in very good condition.
[edit] ContentsVaticanus originally contained a complete copy of the Septuagint ("LXX") except for 1-4 Maccabees and the Prayer of Manasseh. Genesis 1:1 - 46:28a (31 leaves) and Psalm 105:27 — 137:6b (10 leaves) are lost and have been filled by a recent hand. 2 Kings 2:5-7, 10-13 are also lost due to a tear in one of the pages. The order of the Old Testament books is as follows: Genesis to 2 Chronicles as normal, 1 Esdras, 2 Esdras (Ezra-Nehemiah), the Psalms, Proverbs, Ecclesiastes, Song of Songs, Job, Wisdom, Ecclesiasticus, Esther, Judith, Tobit, the minor prophets from Hosea to Malachi, Isaiah, Jeremiah, Baruch, Lamentations and the Epistle of Jeremiah, Ezekiel and Daniel. The extant New Testament of Vaticanus contains the Gospels, Acts, the General Epistles, the Pauline Epistles and the Epistle to the Hebrews (up to Heb 9:14, καθα[ριει); thus it lacks 1 and 2 Timothy, Titus, Philemon and Revelation. These missing pages were replaced by a 15th century minuscule supplement (no. 1957). Omitted passages include Matthew 16:2-3, Mark 16:9-20 and Romans 16:24. 
The Greek is written continuously with small neat writing, later retraced by a 10th (or 11th) century scribe. Punctuation is rare (accents and breathings have been added by a later hand) except for some blank spaces, diaeresis on initial iotas and upsilons, abbreviations of the nomina sacra and markings of OT citations. The manuscript contains mysterious double dots (so called "umlauts") in the margin of the New Testament, which seem to mark places of textual uncertainty. There are 795 of these in the text and around another 40 that are uncertain. The date of these markings are disputed among scholars and are discussed in a link below[2]. Two such "umlauts" can be seen in the left margin of the first column (top image). On page 1512, next to Hebrews 1:3, the text contains an interesting marginal note, "Fool and knave, can't you leave the old reading alone and not alter it!"—"ἀμαθέστατε καὶ κακέ, ἄφες τὸν παλαιόν, μὴ μεταποίει" which suggests that inaccurate copying, either intentional or unintentional, was a known problem in scriptoriums.[3] The uppermost picture of this article shows the page where this remark is found (In the middle of the yellow page, between 1st and 2nd column). [edit] ProvenanceIts place of origin and the history of the manuscript is uncertain, with Rome, southern Italy, Alexandria, and Caesarea (T.C. Skeat) all having been suggested. There has been speculation that it had previously been in the possession of Cardinal Bessarion because the minuscule supplement has a text similar to one of Bessarion's manuscripts. According to Paul Canart's introduction to the recent facsimile edition, p. 5, the decorative initials added to the manuscript in the Middle Ages are reminiscent of Constantinopolitan decoration of the 10th century, but poorly executed, giving the impression that they were added in the 11th or 12th century. T. C. Skeat, a paleographer at the British Museum, first argued that Codex Vaticanus was among the 50 Bibles that the Emperor Constantine I ordered Eusebius of Caesarea to produce[4]. The similarity of the text with the papyri and Coptic version (including some letter formation), parallels with Athanasius' canon of 367 suggest an Egyptian or Alexandrian origin. 
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 its earliest catalog of 1475 and in the 1481 catalogue. In the 16th century it became known for scholars in result of the correspondence between Erasmus and the prefects of the Vatican Library (Paulus Bombastius, Sepulveda) in 1521-1534. Before the 19th century no scholar was allowed to study or edit it. In 1809 Napoleon brought it as a victory trophy to Paris, but in 1815 it was returned to the Vatican Library. In that time, in Paris, German scholar Johann Leonhard Hug (1765-1846) saw it. In 1843 Tischendorf was permitted to make a facsimile of a few verses.[5], in 1844 — Edward de Muralt saw it, and in 1845 — S.P. Tregelles was allowed to observe several points which Muralt had overlooked[6]. During a large part of 19th century, the authorities of the Vatican Library obstructed scholars who wished to study the codex in detail.[7] In 1889 a complete photographic facsimile was published, and codex became commonly available. [edit] ImportanceCodex Vaticanus is one of the most important manuscripts for the text of the Bible and is a leading member of the Alexandrian text-type. It was heavily used by Westcott and Hort in their edition, The New Testament in the Original Greek (1881). In the Gospels, it is the most important witness of the text, in Acts and Letters, equal to Codex Sinaiticus. Unfortunately the manuscript is not complete. [edit] See also[edit] References
[edit] Further reading
[edit] External links[edit] Pseudo-Facsimiles
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