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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 and so the Alexandrian text-type is witnessed by around 30 surviving ...
Between this manuscript and both the Coptic and Syriac versions there is a remarkable coincidence. [39] According to Griesbach the manuscript follows three different editions: the Byzantine in the Gospels, the Western in the Acts and General epistles, and the Alexandrian in the Pauline epistles. Griesbach designated the codex by letter A. [39]
Codex Alexandrinus, the oldest Greek witness of the Byzantine text in the Gospels, close to the Family Π (Luke 12:54-13:4). The earliest clear notable patristic witnesses to the Byzantine text come from early eastern church fathers such as Gregory of Nyssa (335 – c. 395), John Chrysostom (347 – 407), Basil the Great (330 – 379) and Cyril of Jerusalem (313 – 386).
Bart D. Ehrman, "The Orthodox Corruption of Scripture. The Effect of Early Christological Controversies on the Text of the New Testament", Oxford University Press , New York - Oxford, 1996, pp. 223–227.
Eventually, the word "Alexandrian" itself came to be synonymous with the editing of texts, correction of textual errors, and writing of commentaries synthesized from those of earlier scholars—in other words, taking on connotations of pedantry, monotony, and lack of originality. [94]
Hesychius of Alexandria (Ancient Greek: Ἡσύχιος ὁ Ἀλεξανδρεύς, romanized: Hēsýchios ho Alexandreús, lit. 'Hesychios the Alexandrian') was a Greek grammarian who, probably in the 5th or 6th century AD, [ 1 ] compiled the richest lexicon of unusual and obscure Greek words that has survived, probably by absorbing the works ...
Generally omitted by Alexandrian text-type, but included by Byzantine text-type. [19] Most scholars think that inclusions of this phrase in later manuscripts are probably a result of harmonisation attempts with Mark 5:26 rather than a Lukan rewriting of the Markan original, especially because προσαναλωσασα is a hapax legomenon. [20]
These manuscripts have almost no Byzantine influence, and often agree with the Alexandrian text-type (but are not necessarily Alexandrian themselves, for example 𝔓 45, 𝔓 46, Codex Vaticanus (B), and minuscule 1739). [4] Some 4th-century and earlier papyri and uncials are in this category, as are manuscripts of the Alexandrian text-type ...