"This book consists of a series of studies of Codex Zacynthius (Cambridge, University Library MS Add. 10062), the earliest surviving New Testament commentary manuscript in catena format. A research project funded by the UK Arts and Humanities Research Council has produced new multispectral images of the palimpsest undertext in order to enable a thorough investigation of the manuscript and the creation of a complete electronic edition. This volume, co-authored by the members of the project, will provide a full account of the research undertaken by the project. Many advances have resulted from this research, which will be presented here for the first time in print"--

The First Chapters uncovers the origins of the first paragraph or chapter divisions in copies of the Christian Scriptures. Its focal point is the magnificent, fourth-century Codex Vaticanus (Vat.gr. 1209; B 03), perhaps the single most significant ancient manuscript of the Bible, and the oldest material witness to what may be the earliest set of numbered chapter divisions of the Bible. The First Chapters tells the history of textual division, starting from when copies of Greek literary works used virtually no spaces, marks, or other graphic techniques to assist the reader. It explores the origins of other numbering systems, like the better-known Eusebian Canons, but its theme is the first set of numbered chapters in Codex Vaticanus, what nineteenth-century textual critic Samuel P. Tregelles labelled the Capitulatio Vaticana. It demonstrates that these numbers were not, as most have claimed, late additions to the codex but belonged integrally to its original production. The First Chapters then breaks new ground by showing that the Capitulatio Vaticana has real precursors in some much earlier manuscripts. It thus casts light on a long, continuous tradition of scribally-placed, visual guides to the reading and interpreting of Scriptural books. Finally, The First Chapters exposes abundant new evidence that this early system for marking the sense-divisions of Scripture has played a much greater role in the history of exegesis than has previously been imaginable.

This volume examines the Byzantine manuscripts which transmit unique collections of Greek exegetical extracts on the Gospel of Luke. These codices singuli contain compilations which differ in content and sequence of scholia from all the other known catena types of this Gospel. The Clavis Patrum Graecorum volume on catenae, updated by Jacques Noret in 2018, briefly discusses these individual manuscripts in the codices singuli section (C137). The witnesses are: Vindobonensis theol. gr. 301 (C137.1); Monacensis graecus 208 (C137.2), Codex Zacynthius (C137.3); Vaticanus graecus 349 (C137.4), Palatinus graecus 273 (C137.5), and Laurentianus Conv. Soppr. 159 (C137.6). To these, Parpulov's 2021 catalogue of Greek New Testament Catenae added four further codices singuli: Parisina supplementa graeca 612 and 1248 (C137.7), Prague, Národní Knihovna České republiky, XXV B 7 (C137.8), Venice, BNM, Z.495 (1048) (C137.9) and Drama, Μ. Κοσινίτσης, 3 (C137.10). It also adds a new catena type, C139.1, attested by four manuscripts. These updates have been incorporated in the online Clavis Clavium. Further research, however, has shown that Codex Zacynthius, Palatinus graecus 273 and Prague, Národní Knihovna České republiky, XXV B 7 all transmit the same compilation; Vindobonensis theol. gr. 301 contains a collection of comments similar to C132 and is not a codex singulus; Parisinum supplementum graecum 1225, previously identified as C131, is a separate catenae type which may be assigned the siglum C137.11. This present volume provides the editio princeps of four of the unique catenae on Luke which have not previously been published (C137.2, C137.4, C137.6, C137.11) and the new catena identified as C139.1. It includes a thorough examination of the content and structure of each manuscript and an investigation of the direct and indirect sources used by their compilers.

The Catena to James (compiled ca. 700 CE) collected excerpts from the best ancient Greek commentaries on the Letter of James, ranging from Origen to Maximus the Confessor. This translation and commentary make the whole Catena available for the first time in a modern language. An extensive introduction locates the Catena both in its own historical and literary context and in the context of modern catena studies. The detailed commentary elucidates the wide-ranging and sophisticated nature of the philological, historical-critical, rhetorical, ethical, theological, and pastoral insights of these ancient readers of James.

How did the New Testament come to be? The writings that comprise the New Testament are critical for understanding the life, teachings, and impact of Jesus of Nazareth, all of which are central to Christianity. But how were these texts circulated, collected, and given their canonical status? Is the New Testament a trustworthy source for learning about Jesus and the early church? New Testament scholars L. Scott Kellum and Charles L. Quarles address the most pressing questions regarding the study of New Testament texts, their transmission, and their collection into the canon, such as: • What happened to the original manuscripts of the New Testament? • With all the variants, can we still speak of inspiration and inerrancy? • What are the competing views on canon? • Did the apostles recognize contemporaneous books as Scripture? • Did the early councils decide the canon? 40 Questions About the Text and Canon of the New Testament uses a question-and-answer format so readers can pursue the issues that interest them most with additional resources at 40questions.net.

The famous Codex Vaticanus is currently regarded as one of the most essential sources for reconstructing the Greek New Testament text. Although it had already been used by textual critics in the sixteenth century, the manuscript only rose to the prominent status it now holds during the nineteenth century. In this volume, Yi writes an extensive scholarly history of Codex Vaticanus and describes its changing perceptions among scholars, beginning from Desiderius Erasmus until its editio princeps prepared by Angelus Maius. By examining critical editions, analysing monographs and articles, considering book reviews and pamphlets, and delving into archive collections, Yi delineates the stages of the manuscript's progression from an ancient manuscript held at the Vatican Library to its designation as the 'Codex Vaticanus'. It is a study of the many individuals and their stories surrounding this very manuscript, stories about accessibility and the dissemination of knowledge, authority and head-on collisions between the most learned critics, and of continuity and changing paradigms in scholarship. All in all, this book sets out how Codex Vaticanus became the manuscript par excellence in the history of New Testament textual scholarship.

"The Oxford Handbook of the Bible in Orthodox Christianity investigates the various ways in which Orthodox Christian, i.e., Eastern and Oriental communities have received, shaped, and interpreted the Christian Bible. The handbook is divided into five parts, including the introduction ("Balancing Tradition with Modernity") that sets the tone and scope of the volume. Part I: Text The Orthodox Church has never codified the Septuagint or any other textual witnesses as its authoritative text. Textual fluidity and pluriformity, a characteristic of Orthodoxy, is demonstrated by the various ancient and modern Bible translations such as, Syriac, Coptic, Ethiopian, Armenian, etc. Part II: Canon Unlike the Protestant and Roman-Catholic situations where the canon of the Bible, specifically the Old Testament canons which are "closed" and limited to 39 and 46 books, respectively, the Orthodox canon is "open-ended" consisting of 39 canonical books and 10 or more (e.g., Ethiopian canon) anaginoskomena "readable" books (Septuagint additions). Part III: Scripture within Tradition Unlike the classical Protestant view of sola scriptura and the Roman Catholic way of placing Scripture and Tradition on par as sources / means of divine revelation, the Orthodox view accords a central role to Scripture within Tradition, with the latter conceived not as a deposit of faith but rather as the Church's life through history. Part IV: Towards an Orthodox Hermeneutics and Part V: Looking to the Future The last two parts survey Orthodox "traditional" hermeneutics consisting mainly of patristic commentaries and liturgical interpretations found in hymnography and iconography, and the ways by which Orthodox biblical scholars balance these traditional hermeneutics with modern historical-critical approaches to the Bible"--