The manuscript constituted approximately half of the leaves of a volume of Syriac writings that had been catalogued in 1952 in the library of the Coptic monastery of Deir es-Suriani in Wadi Natrun, Egypt.

The Coptic manuscript itself has been dated to the 4th century, however, it is complemented by a few fragments in Greek dating from the 3rd century, implying an earlier date.

8th century Coptic manuscript of Gospel of Luke | Luke 5. 5 – 9

* The Huntington MS 17, the oldest manuscript with complete text of the four Gospels in Bohairic ( Coptic ).

The original Coptic manuscript is now the property of the Coptic Museum in Cairo, Egypt, Department of Manuscripts.

This manuscript, Matenadaran No. 7117, first published by Ilia Abuladze in 1937 is a language manual, presenting different alphabets for comparison – Armenian, Greek, Latin, Syrian, Georgian, Coptic, and Caucasian Albanian among them.

This is a simple version of the sort of design found on Insular carpet pages, as well as in Coptic manuscript decoration and textiles, and small stepped crosses decorate the main panels of the famous Sutton Hoo shoulder-clasps.

Apart from Anglo-Saxon metalwork, and Coptic and Syriac manuscript illustrations, the figure has been compared to a bronze figure with a panel of geometric enamel on his trunk, from a bucket found in Norway.

In Matthew 23: 25 it reads ακαθρσιας for ακρασιας, a reading supported by Old Latin, the Syriac Sinaiticus manuscript, and Coptic version.

The earliest surviving manuscript is in Coptic, of the 5th century ; other early surviving manuscripts are in Greek and Old Slavonic.

A single manuscript of the Gospel of Philip, in Coptic ( CG II ), was found in the Nag Hammadi library, a cache of documents that was secreted in a jar and buried in the Egyptian desert at the end of the fourth century.

The Coptic manuscript, a codex of 174 leaves, was probably composed in the late 3rd century.

The Berlin Codex ( also known as the Akhmim Codex ), given the accession number Papyrus Berolinensis 8502, is a Coptic manuscript from the 5th century AD, unearthed in Akhmim, Egypt.

The manuscript is a Coptic translation of an earlier Greek original.

Other holdings include material from ancient Egypt and medieval liturgical objects ( including Coptic literature examples ), Emile Zola, William Blake's original drawings for his edition of the Book of Job ; concept drawings for The Little Prince by Antoine de Saint-Exupéry ; a Percy Bysshe Shelley notebook ; originals of poems by Robert Burns ; a Charles Dickens manuscript of A Christmas Carol ; a journal by Henry David Thoreau ; an extraordinary collection of autographed and annotated libretti and scores from Beethoven, Brahms, Chopin, Mahler and Verdi, and Mozart's Haffner Symphony in D Major ; and manuscripts of George Sand, William Makepeace Thackeray, Lord Byron, Charlotte Brontë and nine of Sir Walter Scott's novels, including Ivanhoe.

One is an early Coptic manuscript of part of one of the narratives, conserved at Utrecht University Library ; The other is embodied in the Greek Martyrium, supplemented by manuscripts that bring it to 65 chapters.

A leather-bound Coptic language papyrus document that surfaced during the 1970s, near Beni Masar, Egypt, was named the Codex Tchacos after an antiquities dealer, Frieda Nussberger-Tchacos, who became concerned about the deteriorating condition of the manuscript.

It has been speculated, on the basis of textual analysis concerning features of dialect and Greek loan words, that the Coptic text contained in the codex may be a translation from an older Greek manuscript dating, at the earliest, to approximately AD 130 – 180.

This puts the Coptic manuscript in the 3rd or 4th centuries, a century earlier than had originally been thought from analysis of the script.

Some Coptic manuscript fragments recovered at Fayyum appear to contain a sort of commentary or homily on the gospel.

A fragmentary Coptic manuscript of the fifth or fourth century, believed to be translated directly from the original Greek, and one leaf of a Latin palimpsest, dating to the fifth century, were then identified as deriving from the same text.

Four Coptic texts, with French translations, from the Coptic manuscript

Between 1424 and 1433 he worked on the translation of the Lives and Opinions of Eminent Philosophers by Diogenes Laërtius, which came to be widely circulated in manuscript form and was published at Rome in 1472 ( the first printed edition of the Lives ; the Greek text was printed only in 1533 ).

The sole surviving manuscript from which almost every other is derived is a ninth-century Carolingian text, V, produced in Fulda from an insular exemplar.

On February 4, the last day of his visit, he was shown a text which he recognized as significant — the Codex Sinaiticus — a Greek manuscript of the complete New Testament and parts of the Old Testament dating to the 4th century.

The edition of 1849 may be regarded as historically the most important, from the mass of new critical material it used ; that of 1859 is distinguished from Tischendorf's other editions by coming nearer to the received text ; in the eighth edition, the testimony of the Sinaitic manuscript received great ( probably too great ) weight.

His edition of the Roman text, with the variants of the Alexandrian manuscript, the Codex Ephraemi, and the Friderico-Augustanus, was of service when it appeared in 1850, but, being stereotyped, was not greatly improved in subsequent issues.

* Comparison of Tischendorf's 8th GNT text with other manuscript editions on the Manuscript Comparator

Ephrem the Syrian wrote a commentary on it, the Syriac original of which was rediscovered only in 1957, when a manuscript acquired by Sir Chester Beatty in 1957 ( now Chester Beatty Syriac MS 709, Dublin ) turned out to contain the text of Ephrem's commentary.

In 546 Victor of Capua discovered such a mixed manuscript ; and, further corrected by Victor so as to provide a very pure Vulgate text within a modified Diatessaron sequence, this harmony, the Codex Fuldensis, survives in the monastic library at Fulda, where it served as the source text for vernacular harmonies in Old High German, Eastern Frankish and Old Saxon ( the alliterative poem ' Heliand ').

830 and was not rediscovered until 1885, when Ernst Dümmler identified a text in a manuscript in Vienna as the missing Libellus de adoranda cruce, which Einhard had dedicated to his pupil Lupus Servatus.

For instance, since the last six verses of Revelation were missing from his Greek manuscript, Erasmus translated the Vulgate's text back into Greek.

Most of the manuscripts were, however, late Greek manuscripts of the Byzantine textual family and Erasmus used the oldest manuscript the least because " he was afraid of its supposedly erratic text.

Two manuscripts are known to have existed, both dated to the late 16th century and written respectively in Italian and in Spanish — although the Spanish manuscript is now lost, its text surviving only in a partial 18th-century transcript.

Some scholars who maintain the antiquity of the Gospel of Barnabas propose that the text purportedly discovered in 478 should be identified with the Gospel of Barnabas instead ; but this supposition is at variance with an account of Anthemios's gospel book by Severus of Antioch, who reported having examined the manuscript around the year 500, seeking to find whether it supported the piercing of the crucifed Jesus by a spear at Matthew 27: 49 ( it did not ).

The main difference between the text in the surviving Spanish copy and that in the Italian manuscript is that in the Spanish copy chapters 121 to 200 are noted as being missing in the exemplar — although it appears that these chapters had still been present in the Spanish original when it was first examined by George Sale.

The Spanish manuscript also contains a preface by one assuming the pseudonym ' Fra Marino ', claiming to have stolen a copy of the Italian version from the library of Pope Sixtus V. Fra Marino reports that, having a post in the Inquisition Court, he had come into possession of several works, which led him to believe that the Biblical text had been corrupted, and that genuine apostolic texts had been improperly excluded.

The lost Spanish manuscript claimed to have been written in Istanbul, and the surviving Italian manuscript has several Turkish features ; so, whether the language of origin was Spanish or Italian, Istanbul is regarded by most students as the place of origin of the present text.

The complete text of the Italian manuscript has been published in photo-facsimile ; with a French translation and extensive commentary and textual apparatus:

The text of the Spanish manuscript has been published with extensive commentary:

The surviving text agrees closely with that of the corresponding passages in the Gospel of John, but it cannot necessarily be assumed that the original manuscript contained the full Gospel of John in its canonical form.

Metzger and Aland list the probable date for this manuscript as c. 125 but the difficulty of estimating the date of a literary text based solely on paleographic evidence must allow potentially for a range that extends from before 100 to well into the second half of the 2nd century.

After printing the text, some copies were rubricated or hand-illuminated in the same elegant way as manuscript Bibles from the same period.

In the Life Niese follows mainly manuscript P, but refers also to AMW and R. Henry St. John Thackery for the Loeb Classical Library has a Greek text also mainly dependent on P. André Pelletier edited a new Greek text for his translation of Life.