Α APPENDIX. dum. Est enim haec hujus Codicis pars ita vetusta, ut inter omnes codices, scholiis instructos, qui ad nostra tempora pervenerint, unus ex vetustissimis haberi debeat. Scholia scripta sunt litteris minusculis ad formam Codicum sec. ix. Contextus Sacer scriptus est litteris majusculis. Comparandis Codicibus sec. ix. qui certam aetatis notam habent, intellexi, hoc fragmentum ad sec. viii. referendum esse. Videamus primo de In quinque prioribus paginis leguntur quinquies hæc.‡ contextu. ÉNAPXĤĤN ὁΛΟΓΟΣ. Pag. 8. N KAIXOPICAÝTOYETE ΝΕΤΟ ΟΥΔΕΝ. ΓΕΓΟΝΕΝ ΕΝΑΥΤΩ Ita versus tertius et quartus olim legebantur, ut ex rasura adhuc apparet. Sed recentior manus litteris etiam majusculis fecit sic: Aetate fere aequales sunt Codices evangeliorum 13 et 14 nec non epistolarum Cod. g. qui etiam scholia exhibent. [See further as to these MSS. 13, 14, and g, after all the citation from Matthaei.] † [There is nothing apparently in the form of the letters in this MS. that would suggest quite so high an antiquity: "noni videtur esse saeculi," says Tischendorf; and his judgment will, I believe, be generally accepted as to this point. Matthaei's experience of MSS. in Uncial letters was not very extensive. And afterwards (in 1788) he modified his judgment as to the antiquity of 15. See his Preface to his Volume containing St. Mark: "seculo octavo aut ineunte nono scriptum arbitror meum g. et 15," p. xxiii.] ... Numeri a. B. 5. S. μs., etc., spectant scholia, propter quae contextus sacer divisus est in sectiones minores, ita scilicet, ut singulae centuriae ab a ad separatim numerarentur. p. N *This piece is engraved in Matthaei's facsimile; and thus the facsimile itself is followed, and not the merely printed portion of text with divided words: the other fragments are now printed in a similar manner; though of course there is not the same certainty as to the position of points, breathings, etc. In these particulars, and in the contractions, the analogy of the facsimile has been followed. † Hujusmodi sunt Codices scholiis instructi, etiam vetustissimi. Attentus enim scriba ad scholia, verso folio, in principio secundae paginae omisit omnia Cap. xx. v. 13, a λέγει αὐτοῖς ad ver. 15 λέγει αὐτῇ. Duplici ergo λέγει deceptus est. Sic mox est ἔξω κλαίουσα [ver. 11] pro κλαίουσα ἔξω, item additum ἑβραϊστί [ver. 16] πορεύου οὖν [ver. 17] pro πορεύου δέ, abest etiam ὁ Ἰησοῦς [ver. 21] post αὐτοῖς. Debebat scriba enim bis scribere OIC. ἀποστέλλω [ver. 21] pro πέμπω. [The omission noticed thus by Matthaei, cannot properly be called a various reading: as to those which he afterwards specifies, they are all ancient readings; all supported by some authority, and some of them no doubt such as should be recognized as genuine.] [15] Pag. 2. EXAPHCANOYNOIMAOHTAÌÏAÓNTEC ΤΟΝ ΚΝΚΑΙ ΕΙΠΕΝ ΑΥΤΟΙ ΠΑΛΙΝΕΪΡΗΝΗ ΛΑΒΕΤΕΙΝΑ ÁΓΙΟΝ Α͂ΝΤΙΝΩΝ ΑΦΗΤΕ ΤΑ TACAMAPTÍACADÉONTAIAYTOÎC-AN ΝΟ ΔΙΔΥΜΟ ΟΫΚΗΝΜΕΤΑΥΤΩΝ Pag. 1. Pag. 2. Pag. 7. Pag. 8. Pagina ultima glutine juncta est operculo ligneo. Jam de scholiis videamus. ἔδειξεν* ὡς ἕτερός ἐστιν—καὶ οὐσία ἡ αὐτή. ̓Αμμωνίου πρεσβυτέρου· ὁ λόγος μίαν οἶδεν ἀρχήν—τῶν τριῶν ὑποστάσεων. Ωριγένους· δημιουργὸν τῶν πάντων—ἐν ταῖς θεολογίαις ὀνομάζεται. Κυρίλλου ἐπισκόπου· διὰ τοῦ εἰπεῖν, καὶ ὁ λόγος—παρ ̓ ἑαυτῷ νοεῖτο Αμμωνίου πρεσβυτέρου· τὴν σαβελλίου αἵρεσιν—καθὰ μυθεύων ὁ Τοῦ αὐτοῦ· μίαν ὑπόστασιν—παῦλος σαμοσατεύς, μάρκελλος. ὑποστάσεις. Ἰωάννου κωνσταντινουπόλεως· εἰπὼν περὶ τῆς δημιουργίας Κυρίλλου αλεξανδρείας· πάλιν δὲ τὸ ἦν, ἐπὶ τῆς ζωῆς—καθόλου Τοῦ αὐτοῦ· οὐ μόνον φησί, δι ̓ αὐτοῦ—ὁ ὑπὲρ ταύτην θεός. * Hoc a principio est mutilum. Simile huic scholium habet Cod. d. quod Severo tribuitur. [“d” of Matthaei is 237 of the Gospels in Scholz's list.] [20] [21] [22] [23] [24] APPENDIX. Αμμωνίου πρεσβυτέρου· πάντα ὅσα ἐποίησεν ὁ πατὴρ—ἡ ἀληθῶς ζωή. Θεοδώρου· ἐν αὐτῷ ζωὴ ἦν, ἀντὶ τοῦ πηγάζει—ἀλλὰ γὰρ καὶ ζώσας Pag. 7. Pag. 6. Pag. 5. Pag. 4. Pag. 3. Pagina a fine octava. Αμμωνίου· οἱ μαθηταὶ καὶ πρὸ τοῦ τὸ τοῦ κυρίου σῶμα. Τοῦ αὐτοῦ· διὰ φιλοστοργίαν—ἀγγέλων ὀπτασίας. Τοῦ αὐτοῦ· ἵνα ἐπὶ πλεῖον δακρύσῃ—λευχιμονοῦντες ἐφαίνοντο. Κυρίλλου· οὐ τὴν αἰτίαν τῆς—καὶ δυνάμεων ἁγίων κύκλῳ. Ἰωάννου· τί φησιν, οὐδέπω περὶ ἀναστάσεως—ἀναγαγεῖν, ἀλλ ̓ ἠρέμα. Εκείνοις μὲν ὤφθη—αὐτὸν εἶναι ᾠήθη. Ορᾷ τὸν κύριον—δυνάμει ἐκάλυπτεν ἑαυτόν. Κατ' οἰκονομίαν ἐστράφη—ὅτι νεκρὸς ἦν. ̓Απολιναρίου· μὴ ἐνεγκοῦσα τῶν ἀγγέλων—αὐτὸν ὑπ ̓ αὐτῆς. Τοῦ αὐτοῦ· πάλιν θέσιν καὶ ἄρσιν—ἡ φιλοστοργία τῆς γυναῖκος. ̓Αμμωνίου· εἰδώς, τί ἤθελεν ἡ γυνὴ—τὸ ἐπ ̓ αὐτῷ πάθος. Ἰωάννου· οὐδὲν ὑψηλὸν—τοῦ εἰπεῖν ὅτι ἐστράφη. Κυρίλλου· τουτέστι, περίστειλόν σου τὸ δάκρυον—συνήθη προσάγει · τιμήν. οἰκονομίας ἦν, τὸ στραφῆναι—τοῦ γενομένου τὸ μέγεθος. μετά τινος ἤθους—ἀνέστη καὶ παρῆν. τοῦτο φησίν, ὡς ἐμοὶ δοκεῖἀδελφούς μου καὶ τὰ ἑξῆς. Κυρίλλου, ἐκ τῶν κατὰ Ἰουλιανοῦ· πρὸ μὲν γὰρ τοῦ σωτηρίου-μεθ' ἡμῶν κατὰ σάρκα. Τοῦ αὐτου· οὐκ εὐκάτοπτος τοῖς πολλοῖς—πρὸς τὸν πατέρα φησίν. καὶ μετ ̓ ὀλίγα· ἐπειδὴ τὴν καθ ̓ ἡμᾶς—τοῖς ἡγιασμένοις ἐν πνεύματι. Σευήρου ἀντιοχείας ἀπὸ λόγου οζ. ταύτης, φησίν, ἤδη τυχοῦσα.† ἀκούεις † πῶς ἤρξαντο—τῇ περισσοτέρᾳ λύπῃ καταποθῇ. Thus far Matthaei's description of the Moscow fragments: it is remarkable to find so many definitely ancient readings in so small a portion of St. John's Gospel as is here preserved: the kind of text which they * Hoc in fine est mutilum. † Hoc caret fine. † Hoc scholium initio caret. |