The Reading Culture of Early Christianity

The Byzantine text-type (also called Majority Text, Traditional Text, Ecclesiastical Text, Constantinopolitan Text, Antiochian Text, or Syrian Text) is one of several text-types used in textual criticism to describe the textual character of Greek New Testament manuscripts. It is the form found in the largest number of surviving manuscripts, though not in the oldest. The New Testament text of the Orthodox Church, the Patriarchal Text, as well as those utilized in the lectionaries, is based on this text-type. While considerably varying, it also underlies the Textus Receptus Greek text used for most Reformation-era translations of the New Testament into vernacular languages. Modern translations mainly use Eclectic editions that conform more often to the Alexandrian text-type.

The Byzantine text is also found in a few modern Orthodox editions, as the Byzantine textual tradition has continued in the Eastern Orthodox Church into the present time. The text used by the Orthodox Church is supported by late minuscule manuscripts. It is commonly accepted as standard Byzantine text.

The Byzantine text form is often marked with the abbreviations 𝔪 or Byz.

Bruce M. Metzger writes,

The Byzantine text, otherwise called the Syrian text (so Westcott and Hort), the Koine text (so von Soden), the Ecclesiastical text (so Lake), and the Antiochian text (so Ropes), is, on the whole, the latest of the several distinctive types of text of the New Testament. It is characterized chiefly by lucidity and completeness. The framers of this text sought to smooth away any harshness of language, to combine two or more divergent readings into one expanded reading (called conflation), and to harmonize divergent parallel passages. This conflated text, produced perhaps at Antioch in Syria, was taken to Constantinople, whence it was distributed widely throughout the Byzantine Empire. It is best represented today by codex Alexandrinus (in the Gospels; not in Acts, the Epistles, or Revelation), the later uncial manuscripts, and the great mass of minuscule manuscripts. Thus, except for an occasional manuscript that happened to preserve an earlier form of text, during the period from about the sixth or seventh century down to the invention of printing with moveable type (a.d. 1450–56), the Byzantine form of text was generally regarded as the authoritative form of text and was the one most widely circulated and accepted.

After Gutenberg’s press made the production of books more rapid and therefore cheaper than was possible through copying by hand, it was the debased Byzantine text that became the standard form of the New Testament in printed editions. This unfortunate situation was not altogether unexpected, for the Greek manuscripts of the New Testament that were most readily available to early editors and printers were those that contained the corrupt Byzantine text.

The first published edition of the printed Greek Testament, issued at Basel in 1516, was prepared by Desiderius Erasmus, the Dutch humanist scholar. Since Erasmus could find no manuscript that contained the entire Greek Testament, he utilized several for the various divisions of the New Testament. For the greater part of his text he relied on two rather inferior manuscripts now in the university library at Basel, one of the Gospels and one of the Acts and Epistles, both dating from about the twelfth century. Erasmus compared them with two or three others, and entered occasional corrections in the margins or between the lines of the copy given to the printer. For the book of Revelation he had but one manuscript, dating from the twelfth century, which he had borrowed from his friend Reuchlin. As it happened, this copy lacked the final leaf, which had contained the last six verses of the book. For these verses Erasmus depended upon Jerome’s Latin Vulgate, translating this version into Greek. As would be expected from such a procedure, here and there in Erasmus’s reconstruction of these verses there are several readings that have never been found in any Greek manuscript—but which are still perpetuated today in printings of the so-called Textus Receptus of the Greek New Testament (see the comment on Rev. 22.19). In other parts of the New Testament Erasmus also occasionally introduced into his Greek text material derived from the current form of the Latin Vulgate (see the comment on Acts 9.5–6).

So much in demand was Erasmus’s Greek Testament that the first edition was soon exhausted and a second was called for. It was this second edition of 1519, in which some (but not nearly all) of the many typographical blunders of the first edition had been corrected, that Martin Luther and William Tyndale used as the basis of their translations of the New Testament into German (1522) and into English (1525).

In the years following many other editors and printers issued a variety of editions of the Greek Testament, all of which reproduced more or less the same type of text, namely that preserved in the later Byzantine manuscripts. Even when it happened that an editor had access to older manuscripts—as when Theodore Beza, the friend and successor of Calvin at Geneva, acquired the fifth-century manuscript that goes under his name today, as well as the sixth-century codex Claromontanus—he made relatively little use of them, for they deviated too far from the form of text that had become standard in the later copies.

Noteworthy early editions of the Greek New Testament include two issued by Robert Etienne (commonly known under the Latin form of his name, Stephanus), the famous Parisian printer who later moved to Geneva and threw in his lot with the Protestants of that city. In 1550 Stephanus published at Paris his third edition, the editio Regia, a magnificent folio edition. It is the first printed Greek Testament to contain a critical apparatus; on the inner margins of its pages Stephanus entered variant readings from fourteen Greek manuscripts, as well as readings from another printed edition, the Complutensian Polyglot. Stephanus’s fourth edition (Geneva, 1551), which contains two Latin versions (the Vulgate and that of Erasmus), is noteworthy because in it for the first time the text of the New Testament was divided into numbered verses.

Theodore Beza published no fewer than nine editions of the Greek Testament between 1565 and 1604, and a tenth edition appeared posthumously in 1611. The importance of Beza’s work lies in the extent to which his editions tended to popularize and stereotype what came to be called the Textus Receptus. The translators of the Authorized or King James Bible of 1611 made large use of Beza’s editions of 1588–89 and 1598.

The term Textus Receptus, as applied to the text of the New Testament, originated in an expression used by Bonaventura and Abraham Elzevir (Elzevier), who were printers in Leiden. The preface to their second edition of the Greek Testament (1633) contains the sentence: Textum ergo habes, nunc ab omnibus receptum, in quo nihil immutatum aut corruptum damus (“Therefore you [dear reader] have the text now received by all, in which we give nothing changed or corrupted”). In one sense this proud claim of the Elzevirs on behalf of their edition seemed to be justified, for their edition was, in most respects, not different from the approximately 160 other editions of the printed Greek Testament that had been issued since Erasmus’s first published edition of 1516. In a more precise sense, however, the Byzantine form of the Greek text, reproduced in all early printed editions, was disfigured, as was mentioned above, by the accumulation over the centuries of myriads of scribal alterations, many of minor significance but some of considerable consequence.

It was the corrupt Byzantine form of text that provided the basis for almost all translations of the New Testament into modern languages down to the nineteenth century. During the eighteenth century scholars assembled a great amount of information from many Greek manuscripts, as well as from versional and patristic witnesses. But, except for three or four editors who timidly corrected some of the more blatant errors of the Textus Receptus, this debased form of the New Testament text was reprinted in edition after edition. It was only in the first part of the nineteenth century (1831) that a German classical scholar, Karl Lachmann, ventured to apply to the New Testament the criteria that he had used in editing texts of the classics. Subsequently other critical editions appeared, including those prepared by Constantin von Tischendorf, whose eighth edition (1869–72) remains a monumental thesaurus of variant readings, and the influential edition prepared by two Cambridge scholars, B. F. Westcott and F. J. A. Hort (1881). It is the latter edition that was taken as the basis for the present United Bible Societies’ edition. During the twentieth century, with the discovery of several New Testament manuscripts much older than any that had hitherto been available, it has become possible to produce editions of the New Testament that approximate ever more closely to what is regarded as the wording of the original documents.^[1]

The Complete Guide to Bible Translation-2

Manuscripts of the Byzantine Text

For some time following the fourth-century, different types of text were current in the East, but in the end, the Byzantine text “almost wholly displaced the rest.” The Byzantine text-type has by far the largest number of surviving manuscripts, many of them written in the newer minuscule (lower case) style and in Polytonic orthography handwriting, which had been invented in the 3rd century BC by Aristophanes of Byzantium but which took many centuries to catch on outside scholarly circles. For example, of 522 complete or nearly complete manuscripts of the General Epistles collated by the Institute for New Testament Textual Research in Münster, Germany, 372 of them attest the Byzantine reading in at least 90% of 98 test places. Amongst the earliest surviving manuscripts, the position is reversed. There are six manuscripts earlier than the 9th century which conform to the Byzantine text-type; of which the 5th-century Codex Alexandrinus (the oldest), is Byzantine only in the Gospels with the rest of the New Testament being Alexandrian. By comparison, the Alexandrian text-type is witnessed by nine surviving uncials earlier than the ninth century (including the Codex Alexandrinus outside the Gospels); and is also usually considered to be demonstrated in three earlier papyri. Modern critical editions of the New Testament tend to conform most often to Alexandrian witnesses—especially Codex Sinaiticus and Codex Vaticanus.

The earliest Church Father to witness to a Byzantine text-type in substantial New Testament quotations is John Chrysostom (c. 349 – 407); although the fragmentary surviving works of Asterius the Sophist († 341) have also been considered to conform to the Byzantine text, and the incomplete surviving translation of Wulfila (d. 383) into Gothic is often thought to derive from the Byzantine text-type or an intermediary between the Byzantine and Western text types. Chrysostom and Asterius used text only in 75% agreed with the standard Byzantine text. The second earliest translation to witness to a Greek base conforming generally to the Byzantine text in the Gospels is the Syriac Peshitta (though it has many Alexandrian and Western readings); usually dated to the beginning of the 5th century; although in respect of several much-contested readings, such as Mark 1:2 and John 1:18, the Peshitta rather supports the Alexandrian witnesses. Dating from the fourth century, and hence possibly earlier than the Peshitta, is the Ethiopic version of the Gospels; best represented by the surviving fifth and sixth century manuscripts of the Garima Gospels and classified by Rochus Zuurmond as “early Byzantine”. Zuurmond notes that, especially in the Gospel of John, the form of the early Byzantine text found in the Ethiopic Gospels is quite different from the later Greek Majority Text, and agrees in a number of places with Papyrus 66. The Ethiopic text in the gospels of Mark and Matthew are closer to the Greek Majority Text, while still differing in a number of notable readings; but the Ethiopic text of the rest of the New Testament is clearly Alexandrian.

Jerome, in his Vulgate revision of the Latin Gospels text completed around 384, made eclectic use of Greek manuscripts of both Byzantine and Alexandrian text-types.

The form of the Byzantine text found in the earliest witnesses is not a monolithic whole, but sometimes differs consistently from the form of text found in the most common sub-group of Byzantine manuscripts as they proliferated after the 11th century. For example, the story of Jesus and the woman taken in adultery is absent from the Gospel of John in all early Byzantine witnesses and versions, but by 11th century has become standard in medieval Byzantine witnesses. Amongst the bulk of later New Testament manuscripts it is generally possible to demonstrate a clear Byzantine majority reading for each variant; and a Greek New Testament text based on these majority readings—”The Majority Text”—has been produced by Zane C. Hodges and Arthur L. Farstad, although this text does not correspond to any one particular manuscript.

Characteristics of the Byzantine Text

Compared to Alexandrian text-type manuscripts, the distinct Byzantine readings tend to show a greater tendency toward smooth and well-formed Greek, they display fewer instances of textual variation between parallel Synoptic Gospel passages, and they are less likely to present contradictory or “difficult” issues of exegesis. For example, Mark 1:2 reads “As it is written in the prophets…” in the Byzantine text; whereas the same verse reads, “As it is written in Isaiah the prophet…” in all other early textual witnesses. Since the quotation introduced is partly from Malachi, the Byzantine form of the verse avoids the difficulty that might be adduced were it to be concluded that Mark was presenting a factual inaccuracy.

Another characteristic is the grammar (e.g., οι δε ειπον; in Alexandrian text: οι δε ειπαν) and the different order of words. For example:

John 6:49
εν τη ερημω το μαννα: codices B, C, D, T, W, Θ
το μαννα εν τη ερημω: codices ﬡ, A, L, Ψ, f¹, f¹³, mss. of the Byzantine text-type

Mark 1:9
εις τον Ιορδανην υπο Ιωανου: codices ﬡ, B, D
υπο Ιωανου εις τον Ιορδανην: codices A, W, and manuscripts of the Byzantine text-type

Also, the Byzantine text does not contain verses included by Textus Receptus: Luke 17:36; Acts 8:37; 15:34.

There are no consistent Byzantine witnesses amongst the early New Testament papyri. Nevertheless, instances of distinctive Byzantine readings are not unusual in the earliest texts—even though they otherwise conform more to other text-types or none. Hence, many (and possibly most) distinctive Byzantine readings are likely to be early in date. Two broad explanations have been offered for this observation:

that the Byzantine text-type transmits a text closest to the primary form of the New Testament books; whose early manuscript witnesses have not survived, as this text-type predominated in regions where the climate did not favor the preservation of papyrus;
that the Byzantine text represents a consistent exercise in textual compilation and correction from around the 4th century, the editors having eclectically selected those readings from a range of early manuscripts, that best conformed to their presupposed standards of the characteristics to be expected in the New Testament text.

Origin of the Byzantine Text

In order to displace the Textus Receptus (see the following section) from its initially prominent position among printed editions of the Greek New Testament, later textual scholars of the critical text persuasion saw the need for a thoroughgoing theory of the transmission of the text that could effectively disregard the overwhelmingly numerical superiority of the Byzantine text which formed its base. This Wescott and Hort‘s Introduction accomplished in masterful detail (over the course of 600 pages) as the culmination of 28 years of laborious effort on their part.

They summarize the problem early on in their work (p. 45) as follows: “A theoretical presumption indeed remains that a majority of extant documents are more likely to represent a majority of ancestral documents at each stage of transmission than vice versa.” In the discussion that follows, they reason that the “incalculable and fortuitous complexity of the causes here at work” in the transmission of the text leads them to the conclusion that “every ground for expecting ‘a priori’ any sort of correspondence of numerical proportion between existing documents and their less numerous ancestors in any one age falls to the ground.”

Among those modern scholars who believe that the Byzantine text is only a secondary witness to the original text of the autographs, there is some debate concerning the origin of the Byzantine text and the reasons for its widespread existence and use. The suggestions that have been put forward are:

That Lucian of Antioch used his text-critical skills to produce a recension. (Jerome makes reference to Lucian’s recension of the Old Testament only. Wescott and Hort favored this theory.)
That Constantine I paid for the wide distribution of manuscripts that came from a common source. (There are several references by Eusebius of Caesarea to Constantine paying for manuscript production).
That after the Western Roman Empire stopped using Greek, and because of Barbarian and Muslim invasions, eliminating the possibility for either Jerusalem or Caesarea to exercise any further influence on the text of the Greek New Testament, the only church to actively preserve the Greek text was the Eastern Orthodox Church, which exercised central control from the See of Constantinople and withstood the Muslims until the 15th century. (See also State church of the Roman Empire.)

The standard Byzantine text used by the Eastern, Greek-speaking Greek Orthodox Church is supported by late minuscule manuscripts dating after the 4th century. However, some are earlier and a few papyri are also classified here. The early Byzantine text is near to the Alexandrian text in that it differs from the late Byzantine text in roughly 3000 places. Kurt Aland did not consider early Byzantine families such as E and Π to be classified as Byzantine manuscripts. He placed some of them into Category III of the Greek New Testament manuscripts. Aland placed all manuscripts with standard Byzantine text into Category V.

The Textus Receptus

The first printed edition of the Greek New Testament was completed by Erasmus and published by Johann Froben of Basel on March 1, 1516 (Novum Instrumentum omne). Due to the pressure of his publisher to bring their edition to market before the competing Complutensian Polyglot, Erasmus based his work on around a half-dozen manuscripts, all of which dated from the twelfth century or later; and all but one were of the Byzantine text-type. Six verses that were not witnessed in any of these sources, he back-translated from the Latin Vulgate, and Erasmus also introduced many readings from the Vulgate and Church Fathers. This text came to be known as the Textus Receptus or received text after being thus termed by Bonaventura Elzevir, an enterprising publisher from the Netherlands, in his 1633 edition of Erasmus’ text. The New Testament of the King James Version of the Bible was translated from editions of what was to become the Textus Receptus. The different Byzantine “Majority Text” of Hodges & Farstad, as well as, Robinson & Pierpont is called “Majority” because it is considered to be the Greek text established on the basis of the reading found in the vast majority of the Greek manuscripts. The Textus Receptus differs from the Majority Text in 1,838 Greek readings, of which 1,005 represent “translatable” differences.

Modern Critical Texts

Karl Lachmann (1850) was the first New Testament textual critic to produce an edition that broke with the Textus Receptus, relying mainly instead on manuscripts from the Alexandrian text-type. Although the majority of New Testament textual critics now favor a text that is Alexandrian in complexion, especially after the publication of Westcott and Hort‘s edition, there remain some proponents of the Byzantine text-type as the type of text most similar to the autographs. These critics include the editors of the Hodges and Farstad text (cited below), and the Robinson and Pierpont text. Around 6,500 readings will differ from the Hodges and Farstad text depending on which modern critical text is taken as an exemplar of the Alexandrian text-type (Wallace 1989).

To give a feel for the difference between the Byzantine form of text and the Eclectic text, which is mainly Alexandrian in character, of 800 variation units in the Epistle of James collected by the Institute for New Testament Textual Research, the Byzantine and Eclectic texts are in agreement in 731 of the places (a rate of 92.3%). Many of the 69 disagreements involve differences in word order and other variants that do not appear as translatable differences in English versions. According to the preface to the New King James Version of the Bible, the Textus Receptus, the Alexandrian text-type and the Byzantine text-type are 85% identical (that is, of the variations that occur in any manuscript, only 15% actually differ between these three).

The Byzantine type is also found in modern Greek Orthodox editions. A new scholarly edition of the Byzantine Text of John’s gospel, (funded by the United Bible Societies in response to a request from Eastern Orthodox Scholars), was begun in Birmingham, UK. and in 2007, as a result of these efforts, The Gospel According to John in the Byzantine Tradition was published.

Von Soden divided manuscripts of the Byzantine text into five groups:

K^x: no uncials, hundreds of minuscules, among them codex 2, 3, 8, 14, 45, 47, 49, 51, 54, 56, 58, 59, 60, 61, 73, 75, 76, 78, etc.
K^r: no uncials, no early minuscules, hundreds of minuscules: 18, 35, 55, 66, 83, 128, 141, 147, 155, 167, 170, 189, 201
K¹ (subfamily of K^x): S V Ω 461
Kⁱ (Family E): E F G H
I^k (also K^a), now Family Π: (A) K Y Π; this subgroup is the oldest, but only 5% of manuscripts belong to it. Majority of them have text mixed with other Byzantine subfamilies.

Since the discovery of the Papyrus 45, Papyrus 46, and Papyrus 66, some have mistakenly, or they were misinformed, or they have misrepresented that proof is available that occasionally the Byzantine text preserves a reading that dates from the early witness. First, note that these are not long sections of text or even long phrases. Second, many of these readings have substantial support from other text-types and they are not distinctively Byzantine.

Examples of Alleged Early Readings

Luke 10:39
Ιησου: p⁴⁵ p⁷⁵ A W Byz b
κυριου: א B D L Ξ 579 892 cop^bo syr^c

Luke 10:42
ενος δε εστιν χρεια: p⁴⁵ p⁷⁵ A C W Byz
ολιγων δε χρεια εστιν η ενος: B
ολιγων δε εστιν η ενος: א
ολιγων δε εστιν χρεια: 38 syr^pal

Luke 11:33
φῶς: א B F Θ f¹ f¹³φέγγος: p⁴⁵ 33 Byz

John 10:29
ὃ … μεῖζον: B it
ὃς … μείζων: p⁶⁶ f¹ f¹³ Byz

John 11:32
πρός: א B C* D L X
εἰς: p⁶⁶ Θ Byz

John 13:26
βάψας: א B C L X 33
καὶ ἐμβάψας: p^66c A Θ

Acts 17:13
ταράσσοντες:
omitted: p⁴⁵ E Byz

1 Corinthians 9:7
τὸν καρπόν: א* A B D* G P
ἐκ τοῦ καρποῦ: p⁴⁶ Byz

Ephesians 5:9
φωτός: א* A B D* G P
πνεύματος: p⁴⁶ Byz

Philippians 1:14
του θεου: א A B (D*) P Ψ 33 81 104 326 365 629 1175 1241 2464
omitted: p⁴⁶ D² Byz

Other examples of Byzantine readings were found in p⁶⁶ in John 1:32; 3:24; 4:14.51; 5:8; 6:10.57; 7:3.39; 8:41.51.55; 9:23; 10:38; 12:36; 14:17. This supports the views of scholars such as Harry Sturz (1984) and Maurice Robinson (2005) that the roots of the Byzantine text may go back to a very early date. (In 1963 Bruce Metzger had argued that early support for Byzantine readings could not be taken to demonstrate that they were in the original text.) Some authors have interpreted this as a rehabilitation of Textus Receptus Many of these readings have substantial support from other text-types and they are not distinctively Byzantine. Daniel Wallace found only two agreements distinctively between papyrus and Byzantine readings.

Relationship to Other Text-Types

Gospels

Gospel of Matthew 2:18

κλαυθμος: Codex Sinaiticus, Vaticanus, 0250, f¹, it^{(q),aur,b,c,f,ff1,g1, k, l, 1}, vg, syr^{p, pal}, cop^sa,bo, eth
θρηνος και κλαυθμος: C, D, K, L, W, Δ, Π, f¹³, 28, 33, 565, 700, 892, 1009, 1010, 1071, 1079, 1195, 1216, 1241, 1253, 1365, 1546, 1646, 2148, 2174, Byz

Matthew 5:25

ὁ κριτής: Αlexandrian mss f¹ f¹³
δώσει: D
ὁ κριτής σε παραδῷ: K L W Δ Θ Π 28 33 565 700 Byzantine mss

Matthew 10:4

Θαδδαιος: Alexandrian mss f¹³ Lectionary 185 vg
Λεββαιος: D, d, (k)
Λεββαιος ο επικληθεις Θαδδαιος: Byzantine
Θαδδαιος ο επικληθεις Λεββαιος: 13 346 543 826 828

Matthew 14:12

σωμα: W 0106 0136 Byz lat syr^h cop^sa
πτωμα: א B C D L Θ f¹ f¹³ 33 565 700 892 1010 1241 1424 e k syr^{s, c, p} cop^bo

Matthew 15:6

η την μητερα αυτου: C L W Θ 0106 f¹ Byz it vg^cl syr^{p, h}
και την μητερα αυτου: Φ 565 1241 cop^bo
η την μητερα: 084 f¹³ 33 70 892
omitted: א B D pc a e syr^c cop^sa geo¹

Matthew 15:6

τον λογον (see Mark 7:13): Alexandrian mss, Θ, 700, 1230
τον νομον: א^*, C, 084, f¹³, 1010
την εντολην: K, L, W, X, Δ, Π, 0106, f¹, 33, 565, 1009, Byz

Matthew 15:8

εγγιζει μοι ο λαος ουτος τω στοματι αυτων και (These people draw near to Me with their mouth and): C W 0106 (f¹) Byz
ο λαος ουτος (These people): א B D L Θ 084 f¹³ 33 700 892 1424

Gospel of Mark 1:13

και ην εν τη ερημω: א, A, B, D, L, Θ, 33, 579, 892, 1342, 2427
και ην εκει εν τη ερημω: W, Δ, 157, 1241, Byz, TR
και ην εκει: 28, 517, 565, 700, f¹, Family Π, syr^s
Omit: f¹³
Hiatus: C, Ψ, syr^c

Gospel of Mark 4:24

και προστεθησεται υμιν: Alexandrian mss
και προστεθησεται υμιν τοις ακουουσιν: mss of the Byzantine text-type
omit: D, W, 565

Gospel of Mark 6:33

εκει και προηλθον αυτους: Codex Sinaiticus, Vaticanus, 0187 (omit εκει), 892, ℓ 49, ℓ 69, ℓ 70, ℓ 299, ℓ 303, ℓ 333, ℓ 1579, (ℓ 950 αυτους), it^aur, vg, (cop^sa,bo)
εκει και προσηλθον αυτοις: Codex Regius, 1241, (Δ, Θ, ℓ 10 αυτοις), ℓ 12, ℓ 80, ℓ 184, ℓ 211, ℓ 1127, arm, geo
εκει και συνηλθον αυτου: Codex Bezae (gr), 28, 700
εκει και ηλθον αυτου: 565, it^(a),d,ff,i,r, Diatessaron
και ηλθον εκει: f¹
προηλθον αυτον εκει: Peshitta
προς αυτους και συνηλθον προς αυτον: 33
εκει και προηλθον αυτοις και συνηλθον προς αυτον: K, Π, (f¹³ συνεισηλθον προς αυτους), 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1242, 1365, 1546, 1646, 2148, 2174, Byz
εκει και προηλθον αυτοις και συνεδραμον προς αυτον: A
εκει: codex W, ℓ 150, it^c

Mark 6:51

εξισταντο: Alexandrian mss, 28, vg, syr^s, cop^{sa, bo} geo
εξεπλησσοντο: f¹
εξισταντο και αθαυμαζον: A D K W X Θ Π f¹³ 33 565 700 Byzantine mss
αθαυμαζον και εξισταντο: 517 1424 Peshitta

Mark 7:8

βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε (the washing of pitchers and cups, and many other such things you do): (Α) f¹³ Byz vg (syr^p) syr^h

Mark 9:49

πας γαρ πυρι αλισθησεται: Alexandrian and Caesarean mss
πασα γαρ θυσια αλι αλισθησεται: Western mss
πας γαρ πυρι αλισθησεται και πασα θυσια αλι αλισθησεται: Byzantine mss

Luke 2:38

καὶ αὐτῇ τῇ ὥρᾳ (and that hour): Alexandrian
καὶ αὕτη αὐτῇ τῇ ὥρᾳ (and she in that hour): Caesarean and Byzantine

Luke 7:10

δουλον: p⁴⁵ א B L W f¹ 700 892 1241 it syr^{s, pal} cop^{sa, bo} ath? geo
ασθενουντα: D d
ασθενουντα δουλον: A C K X Δ Θ Π f¹³ 28 33 565 892 1009 1010 1071 1079 1195 1216 1230 1242 1253 1344 1365 1546 1646 2148 2174 Byz Lect it^f vg syr^{p, h} goth arm eth? Diatessaron

Luke 12:14

κριτην η μεριστην: Alexandrian mss, f¹, f¹³, 700, 1241
δικαστην η μεριστην: A, K, W, X, Δ, Θ, Π, Ψ, 565, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1242, 1253, 1344, 1365, 1546, 1646, 2148, 2174, Byz
μεριστην η δικαστην: 472, ℓ 1642, eth
κριτην η δικαστην: 69
αρχοντα και δικαστην: 157
κριτην: D, it^{(a), c, d}
δικαστην: 28
μεριστην: cop^samss

Last verse in Gospel of Luke (24:53)

ευλογουντες τον θεον (“blessing God”): Alexandrian
αινουντες τον θεον (“praising God”): Western
αινουντες και ευλογουντες τον θεον (“praising and blessing God”): Byzantine

John 1:18

ο μονογενης υιος: A, C³, K, X, Δ, Θ, Π, 063, 0234, f¹, f¹³, 28, 565, 700, 892, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241, 1242, 1253, 1344, 1365, 1546, 1646, 2148, Byz
ο μονογενης θεος: p⁷⁵, א^c, 33, cop^bo
μονογενης θεος: Alexandrian mss

Acts 20:28

του Θεου (of the God): א B 614 1175 2495 al vg sy bo^ms
του κυριου (of the Lord): Papyrus 74 A C* D E Ψ 33 36 453 945 1739 1891
του κυριου και του Θεου (of the Lord and God): C³ Byz

Acts 27:41

υπο της βιας των κυματων: {\displaystyle {\mathfrak {P}}}⁷⁴, C, P, 049, 056, 0142, (א^c, 104 απο), 33, 81, 88, 181, 326, 330, 436, 451, 614, (629 των ανεμων), 630, 945, 1241, 1505, 1739, 1877, 2127, 2412, 2492, 2495, Byz, Lect, syr^{p, h}, cop, eth^pp

υπο της βιας: א, A, B, arm, geo

υπο των κυματων: Ψ (ℓ 1441 των κυματων with obeli and omitted υπο)

Epistles

In Romans 8:1
Ιησου: א, B, D, G, 1739, 1881, it^{d, g}, cop^{sa, bo}, eth
Ιησου μη κατα σαρκα περιπατουσιν: A, D^b, Ψ, 81, 629, 2127, vg

Ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα: א^c, D^c, K, P, 33, 88, 104, 181, 326, 330, (436 omit μη), 456, 614, 630, 1241, 1877, 1962, 1984, 1985, 2492, 2495, Byz, Lect

1 Corinthians 2:1
μυστηριον: P⁴⁶, א, Α, C, 88, 436, it^a,r, syr^p, cop^boμαρτυριον: B D G P Ψ 33 81 104 181 326 330 451 614 629 630 1241 1739 1877 1881 1962 1984 2127 2492 2495 Byz Lect it vg syr^h cop^sa arm eth
ευαγγελιον: Theodoret
σωτηριον: 489, ℓ 598^pt, ℓ 599

1 Corinthians 7:5
τη προσευχη (prayer) along with P¹¹, P⁴⁶, א*, A, B, C, D, G, P, Ψ, 33, 81, 104, 181, 629, 630, 1739, 1877, 1881, 1962, it vg, cop, arm, eth

τη νηστεια και τη προσευχη (fasting and prayer): א^c, K, L, 88, 326, 436, 614, 1241, 1984, 1985, 2127, 2492, 2495, Byz, Lect, syr^p,h, goth; there is also reading τη προσευχη και νηστεια (prayer and fasting): 330, 451, John of Damascus.

1 Corinthians 11:24
υμων: P⁴⁶, א*, A, B, C*, 33, 1739, arm
υμων κλωμενον: א^c, C³, D^b,c, G, K, Ψ, 81, 88, 104, 181, 326, 330, 436, 451, 614, 629, 630, 1241, 1739^mg, 1877, 1881, 1962, 1984, 1985, 2127, 2492, 2495, Byz, Lect
υμων θρυπτομενον: D^grυμων διδομενον: c, dem, f, t, x, z^c, vg (tradetur), cop, eth

Special Cases

In Mark 6:33 and Luke 24:53 the Byzantine text-type looks like a combination of the Alexandrian and the Western text. In other cases, the situation is more complicated. Mark 1:13 looks like a combination of the Alexandrian and the Caesarean text.

Notable Byzantine Manuscripts

Sign	Name	Date	Content
A (02)	Codex Alexandrinus	5th	Gospels
C (04)	Codex Ephraemi Rescriptus	5th	Gospels (mixed Byzantine/Alexandrian)
W (032)	Codex Washingtonianus	5th	Matt 1-28; Luke 8:13–24:53
Q (026)	Codex Guelferbytanus B	5th	Luke–John
061	Uncial 061	5th	1 Tim 3:15-16; 4:1-3; 6:2-8
E^e (07)	Codex Basilensis	8th	Gospels
F^e (09)	Codex Boreelianus	9th	Gospels
G^e (011)	Codex Seidelianus I	9th	Gospels
H^e (013)	Codex Seidelianus II	9th	Gospels
L (020)	Codex Angelicus	9th	Acts, CE, Pauline Epistles
V (031)	Codex Mosquensis II	9th	Gospels
Y (034)	Codex Macedoniensis	9th	Gospels
Θ (038)	Codex Koridethi	9th	Gospels (except Mark)
S (028)	Codex Vaticanus 354	949	Gospels
1241	Minuscule 1241	12th	only Acts
1424	Minuscule 1424	9th/10th	NT (except Mark)

Other Manuscripts

Codex Mutinensis (Uncial 014), Codex Cyprius, Codex Mosquensis I, Campianus, Petropolitanus Purp., Sinopensis, Guelferbytanus A, Guelferbytanus B, Nitriensis, Nanianus, Monacensis, Tischendorfianus IV, Sangallensis (except Mark), Tischendorfianus III, Petropolitanus, Rossanensis, Beratinus, Dionysiou, Vaticanus 2066 (Uncial 046), Uncial 047, 049, 052, 053, 054, 056, 061, 063, 064, 065, 069 (?), 093 (Acts), 0103, 0104, 0105, 0116, 0120, 0133, 0134, 0135, 0136, 0142, 0151, 0197, 0211, 0246, 0248, 0253, 0255, 0257, 0265, 0269 (mixed), 0272, 0273 (?).

Minuscules

More than 80% of minuscules represent the Byzantine text.

2, 3, 6 (Gospels and Acts), 8, 9, 11, 12, 14, 15, 18, 21, 23, 24, 25, 27, 28 (except Mark), 29, 30, 32, 34, 35, 36, 37, 39, 40, 42, 44, 45, 46, 47, 49, 50, 52, 53, 54, 55, 57, 58, 60, 61 (Gospels and Acts), 63, 65, 66, 68, 69 (except Paul), 70, 73, 74, 75, 76, 77, 78, 80, 82, 83, 84, 89, 90, 92, 93, 95, 97, 98, 99, 100, 103, 104 (except Paul), 105, 107, 108, 109, 110, 111, 112, 116, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 146, 147, 148, 149, 150, 151, 155, 156, 159, 162, 167, 169, 170, 171, 177, 180 (except Acts), 181 (only Rev.), 182, 183, 185, 186, 187, 189, 190, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205 (Epistles), 206 (except Cath.), 207, 208, 209 (except Gospels and Rev.), 210, 212, 214, 215, 217, 218 (except Cath. and Paul), 219, 220, 221, 223, 224, 226, 227, 231, 232, 235, 236, 237, 240, 243, 244, 245, 246, 247, 248, 250, 254 (except Cath.), 256 (except Paul), 259, 260, 261, 262, 263 (except Paul), 264, 266, 267, 268, 269, 270, 272, 275, 276, 277, 278a, 278b, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 297, 300, 301, 302, 303, 304, 305, 306, 308, 309, 313, 314, 316, 319, 320, 324, 325, 327, 328, 329, 330 (except Paul), 331, 334, 335, 337, 342, 343, 344, 347, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 364, 365 (except Paul), 366, 367, 368, 369, 371, 373, 374, 375, 376, 378 (except Cath.), 379, 380, 381, 384, 385, 386, 387, 388, 390, 392, 393, 394, 395, 396, 398 (except Cath.), 399, 401, 402, 404, 405, 407, 408, 409, 410, 411, 412, 413, 414, 415, 417, 418, 419, 422, 425, 426, 429 (Paul and Rev.), 431 (except Acts and Cath.), 432, 438, 439, 443, 445, 446, 448, 449, 450, 451 (except Paul), 452, 454, 457, 458, 459 (except Paul), 461, 465, 466, 469, 470, 471, 473, 474, 475, 476, 477, 478, 479, 480, 481, 482, 483, 484, 485, 490, 491, 492, 493, 494, 496, 497, 498, 499, 500, 501, 502, 504, 505, 506, 507, 509, 510, 511, 512, 514, 516, 518, 519, 520, 521, 522 (except Acts and Cath.), 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 538, 540, 541, 546, 547, 548, 549, 550, 551, 553, 554, 556, 558, 559, 560, 564, 568, 570, 571, 573, 574, 575, 577, 578, 580, 583, 584, 585, 586, 587, 588, 592, 593, 594, 596, 597, 600, 601, 602, 603, 604, 605, 607, 610 (in Cath.), 614 (in Cath.), 616, 618, 620, 622, 624, 625, 626, 627, 628, 632, 633, 634, 637, 638, 639, 640, 642 (except Cath.), 644, 645, 648, 649, 650, 651, 655, 656, 657, 660, 662, 663, 664, 666, 668, 669, 672, 673, 674, 677, 680, 684, 685, 686, 688, 689, 690, 691, 692, 694, 696, 698, 699, 705, 707, 708, 711, 714, 715, 717, 718, 721, 724, 725, 727, 729, 730, 731, 734, 736, 737, 739, 741, 745, 746, 748, 750, 754, 755, 756, 757, 758, 759, 760, 761, 762, 763, 764, 765, 768, 769, 770, 773, 774, 775, 777, 778, 779, 781, 782, 783, 784, 785, 786, 787, 789, 790, 793, 794, 797, 798, 799, 801, 802, 806, 808, 809, 811, 818, 819, 820, 824, 825, 830, 831, 833, 834, 835, 836, 839, 840, 841, 843, 844, 845, 846, 848, 852, 853, 857, 858, 860, 861, 862, 864, 866, 867, 868, 870, 877, 880, 884, 886, 887, 889, 890, 893, 894, 896, 897, 898, 900, 901, 902, 904, 905, 906, 910, 911, 912, 914, 916, 917 (Paul), 918 (Paul), 919, 920, 921, 922, 924, 928, 936, 937, 938, 942, 943, 944, 945 (Acts and Cath.), 950, 951, 952, 953, 955, 956, 957, 958, 959, 960, 961, 962, 963, 964, 965, 966, 967, 969, 970, 971, 973, 975, 977, 978, 980, 981, 987, 988, 991, 993, 994, 995, 997, 998, 999, 1000, 1003, 1004, 1006 (Gospels), 1007, 1008, 1010 (?), 1011, 1013, 1014, 1015, 1016, 1017, 1018, 1019, 1020, 1023, 1024, 1025, 1026, 1028, 1030, 1031, 1032, 1033, 1036, 1044, 1045, 1046, 1050, 1052, 1053, 1054, 1055, 1056, 1057, 1059, 1060, 1061, 1062, 1063, 1065, 1067 (except Cath.), 1068, 1069, 1070, 1072, 1073, 1074, 1075, 1076, 1077, 1078, 1080, 1081, 1083, 1085, 1087, 1088, 1089, 1094, 1099, 1100, 1101, 1103, 1104, 1105, 1107, 1110, 1112, 1119, 1121, 1123, 1129, 1148, 1149, 1150, 1161, 1168, 1169, 1171, 1172, 1173, 1174, 1176, 1177, 1185, 1186, 1187, 1188, 1189, 1190, 1191, 1193, 1196, 1197, 1198, 1199, 1200, 1201, 1202, 1203, 1205, 1206, 1207, 1208, 1209, 1211, 1212, 1213, 1214, 1215, 1217, 1218, 1220, 1221, 1222, 1223, 1224, 1225, 1226, 1227, 1231, 1241 (only Acts), 1251 (?), 1252, 1254, 1255, 1260, 1264, 1277, 1283, 1285, 1292 (except Cath.), 1296, 1297, 1298, 1299, 1300, 1301, 1303, 1305, 1309, 1310, 1312, 1313, 1314, 1315, 1316, 1317, 1318, 1319 (except Paul), 1320, 1323, 1324, 1328, 1330, 1331, 1334, 1339, 1340, 1341, 1343, 1345, 1347, 1350a, 1350b, 1351, 1352a, 1354, 1355, 1356, 1357, 1358, 1359 (except Cath.), 1360, 1362, 1364, 1367, 1370, 1373, 1374, 1377, 1384, 1385, 1392, 1395, 1398 (except Paul), 1400, 1409 (Gospels and Paul), 1417, 1437, 1438, 1444, 1445, 1447, 1448 (except Cath.), 1449, 1452, 1470, 1476, 1482, 1483, 1492, 1503, 1504, 1506 (Gospels), 1508, 1513, 1514, 1516, 1517, 1520, 1521, 1523 (Paul), 1539, 1540, 1542b (only Luke), 1543, 1545, 1547, 1548, 1556, 1566, 1570, 1572, 1573 (except Paul?), 1577, 1583, 1594, 1597, 1604, 1605, 1607, 1613, 1614, 1617, 1618, 1619, 1622, 1628, 1636, 1637, 1649, 1656, 1662, 1668, 1672, 1673, 1683, 1693, 1701, 1704 (except Acts), 1714, 1717, 1720, 1723, 1725, 1726, 1727, 1728, 1730, 1731, 1732, 1733, 1734, 1736, 1737, 1738, 1740, 1741, 1742, 1743, 1745, 1746, 1747, 1748, 1749, 1750, 1752, 1754, 1755a, 1755b, 1756, 1757, 1759, 1761, 1762, 1763, 1767, 1768, 1770, 1771, 1772, 1800, 1821, 1826, 1828, 1829, 1835, 1841 (except Rev.), 1846 (only Acts), 1847, 1849, 1851, 1852 (only in Rev.), 1854 (except Rev.), 1855, 1856, 1858, 1859, 1860, 1861, 1862, 1869, 1870, 1872, 1874 (except Paul), 1876, 1877 (except Paul), 1878, 1879, 1880, 1882, 1883, 1888, 1889, 1891 (except Acts), 1897, 1899, 1902, 1905, 1906, 1907, 1911, 1914, 1915, 1916, 1917, 1918, 1919, 1920, 1921, 1922, 1923, 1924, 1925, 1926, 1927, 1928, 1929, 1930, 1931, 1932, 1933, 1934, 1936,1937, 1938, 1941, 1946, 1948, 1951, 1952, 1954, 1955, 1956, 1957, 1958, 1964, 1970, 1971, 1972, 1974, 1975, 1978, 1979, 1980, 1981, 1982, 1986, 1988, 1992, 1997, 1998, 2001, 2003, 2007, 2009, 2013, 2048, 2096, 2098, 2111, 2119, 2125, 2126, 2127 (except Paul), 2132, 2133, 2135, 2138 (only in Rev.), 2139, 2140, 2141, 2142, 2144, 2160, 2172, 2173, 2175, 2176, 2177, 2178, 2181, 2183, 2187, 2189, 2191, 2199, 2218, 2221, 2236, 2261, 2266, 2267, 2273, 2275, 2277, 2281, 2289, 2295, 2300, 2303, 2306, 2307, 2309, 2310, 2311, 2352, 2355, 2356, 2373, 2376, 2378, 2381, 2382, 2386, 2389, 2390, 2406, 2407, 2409, 2414, 2415, 2418, 2420, 2422, 2423, 2424, 2425, 2426, 2430, 2431, 2437, 2441, 2442, 2445, 2447, 2450, 2451, 2452, 2454, 2455, 2457, 2458, 2459, 2466, 2468, 2475, 2479, 2483, 2484, 2490, 2491, 2496, 2497, 2499, 2500, 2501, 2502, 2503, 2507, 2532, 2534, 2536, 2539, 2540, 2545, 2547, 2549, 2550, 2552, 2554, 2555, 2558, 2559, 2562, 2563, 2567, 2571, 2572, 2573, 2578, 2579, 2581, 2584, 2587, 2593, 2600, 2619, 2624, 2626, 2627, 2629, 2631, 2633, 2634, 2635, 2636, 2637, 2639, 2645, 2646, 2649, 2650, 2651, 2653, 2656, 2657, 2658, 2660, 2661, 2665, 2666, 2671, 2673, 2675, 2679, 2690, 2691, 2696, 2698, 2699, 2700, 2704, 2711, 2712, 2716, 2721, 2722, 2723, 2724, 2725, 2727, 2729, 2746, 2760, 2761, 2765, 2767, 2773, 2774, 2775, 2779, 2780, 2781, 2782, 2783, 2784, 2785, 2787, 2790, 2791, 2794, 2815, 2817, 2829.[8][9][10]

Distribution of Byzantine Type Minuscule Manuscripts by Century

9th century

461, 1080, 1862, 2142, 2500

9th/10th

399

10th

14, 27, 29, 34, 36e, 63, 82, 92, 100, 135, 144, 151, 221, 237, 262, 278b, 344, 364, 371, 405, 411, 450, 454, 457, 478, 481, 564, 568, 584, 602, 605, 626, 627, 669, 920, 1055, 1076, 1077, 1078, 1203, 1220, 1223, 1225, 1347, 1351, 1357, 1392, 1417, 1452, 1661, 1720, 1756, 1829, 1851, 1880, 1905, 1920, 1927, 1954, 1997, 1998, 2125, 2373, 2414, 2545, 2722, 2790

10th/11th

994, 1073, 1701

11th

7p, 8, 12, 20, 23, 24, 25, 37, 39, 40, 50, 65, 68, 75, 77, 83, 89, 98, 108, 112, 123, 125, 126, 127, 133, 137, 142, 143, 148, 150, 177, 186, 194, 195, 197, 200, 207, 208, 210, 212, 215, 236, 250, 259, 272, 276, 277, 278a, 300, 301, 302, 314, 325, 331, 343, 350, 352, 354, 357, 360, 375, 376, 422, 458, 465, 466, 470, 474, 475, 476, 490, 491, 497, 504, 506, 507, 516, 526, 527, 528, 530, 532, 547, 548, 549, 560, 583, 585, 596, 607, 624, 625, 638, 639, 640, 651, 672, 699, 707, 708, 711, 717, 746, 754, 756, 773, 785, 809, 831, 870, 884, 887, 894, 901, 910, 919, 937, 942, 943, 944, 964, 965, 991, 1014, 1028, 1045, 1054, 1056, 1074, 1110, 1123, 1168, 1174, 1187, 1207, 1209, 1211, 1212, 1214, 1221, 1222, 1244, 1277, 1300, 1312, 1314, 1317, 1320, 1324, 1340, 1343, 1373, 1384, 1438, 1444, 1449, 1470, 1483, 1513, 1514, 1517, 1520, 1521, 1545, 1556, 1570, 1607, 1668, 1672, 1693, 1730, 1734, 1738, 1770, 1828, 1835, 1847, 1849, 1870, 1878, 1879, 1888, 1906, 1907, 1916, 1919, 1921, 1923, 1924, 1925, 1932, 1933, 1934, 1946, 1955, 1980, 1981, 1982, 2001, 2007, 2098, 2132, 2133, 2144, 2172, 2176, 2181, 2183, 2199, 2275, 2277, 2281, 2386, 2295, 2307, 2381, 2386, 2430, 2442, 2447, 2451, 2458, 2468, 2475, 2539, 2547, 2559, 2563, 2567, 2571, 2587, 2637, 2649, 2661, 2723, 2746, 2760, 2782, 2787

2306 (composite of parts from the 11th to the 14th centuries)

11th/12th

665, 657, 660, 1013, 1188, 1191, 1309, 1358, 1340, 1566, 2389, 2415, 2784

12th

2e, 2ap, 3, 9, 11, 15, 21, 32, 44, 46, 49, 57, 73, 76, 78, 80, 84, 95, 97, 105, 110, 111, 116, 119, 120, 122, 129, 132, 134, 138, 139, 140, 146, 156, 159, 162, 183, 187, 193, 196, 199, 202, 203, 217, 224, 226, 231, 240, 244, 245, 247, 261, 264, 267, 268, 269, 270, 275, 280, 281, 282, 297, 304, 306, 319, 320, 329, 334, 337, 347, 351, 353, 355, 356, 366, 374, 387, 392, 395, 396, 401, 407, 408, 419, 438, 439, 443, 452, 471, 485, 499, 502, 505, 509, 510, 514, 518, 520, 524, 529, 531, 535, 538, 550, 551, 556, 570, 571, 580, 587, 618, 620, 622, 637, 650, 662, 673, 674, 688, 692, 721, 736, 748, 750, 760, 765, 768, 770, 774, 777, 778, 779, 782, 787, 793, 799, 808, 843, 857, 860, 862, 877, 893, 896, 902, 911, 916, 922, 924, 936, 950, 967, 971, 973, 975, 980, 987, 993, 998, 1007, 1046, 1081, 1083, 1085, 1112, 1169, 1176, 1186, 1190, 1193, 1197, 1198, 1199, 1200, 1217, 1218, 1224, 1231, 1240, 1301, 1315, 1316, 1318, 1323, 1350a, 1355, 1360, 1364, 1375, 1385, 1437, 1539, 1583, 1673, 1683, 1714, 1737, 1752, 1754, 1755a, 1755b, 1800, 1821, 1826, 1872, 1889, 1914, 1915, 1917, 1926, 1951, 1970, 1971, 1974, 1986, 1988, 2013, 2096, 2126, 2135, 2139, 2173, 2177, 2189, 2191, 2289, 2282, 2426, 2437, 2445, 2459, 2490, 2491, 2507, 2536, 2549, 2550, 2552, 2562, 2639, 2650, 2657, 2671, 2700, 2712, 2725, 2727, 2781, 2785, 2791, 2794

632 and 1227 (composites of parts from the 12th to the 14th centuries)

12th/13th

905, 906, 1310, 1341, 1897, 2311

13th

52, 55, 60, 74, 107, 121, 128, 136, 141, 147, 167, 170, 192, 198, 204, 219, 220, 227, 248, 260, 284, 291, 292, 293, 303, 305, 309, 327, 328, 342, 359, 361, 362, 384, 388, 390, 410, 449, 469, 473, 477, 479, 482, 483, 484, 496, 500, 501, 511, 519, 533, 534, 546, 553, 554, 558, 573, 574, 592, 593, 597, 601, 663, 666, 677, 684, 685, 689, 691, 696, 705, 714, 715, 725, 729, 737, 757, 759, 775, 811, 820, 825, 830, 835, 840, 897, 898, 900, 912, 914, 966, 969, 970, 981, 995, 997, 999, 1000, 1004, 1008, 1011, 1015, 1016, 1031, 1050, 1052, 1053, 1057, 1069, 1070, 1072, 1087, 1089, 1094, 1103, 1107, 1129, 1148, 1149, 1150, 1161, 1177, 1201, 1205, 1206, 1208, 1213, 1215, 1226, 1238, 1255, 1285, 1339, 1352a, 1400, 1594, 1597, 1604, 1622, 1717, 1717, 1728, 1731, 1736, 1740, 1742, 1772, 1855, 1858, 1922, 1938, 1941, 1956, 1972, 1992, 2111, 2119, 2140, 2141, 2236, 2353, 2376, 2380, 2390, 2409, 2420, 2423, 2425, 2457, 2479, 2483, 2502, 2534, 2540, 2558, 2568, 2584, 2600, 2624, 2627, 2631, 2633, 2645, 2646, 2658, 2660, 2665, 2670, 2696, 2699, 2724, 2761

13th/14th

266, 656, 668, 1334, 2499, 2578

14th

18, 45, 53, 54, 66, 109, 155, 171, 182, 185, 190, 201, 214, 223, 232, 235, 243, 246, 290, 308, 316, 324, 358, 367, 369, 381, 386, 393, 394, 402, 404, 409, 412, 413, 414, 415, 417, 425, 426, 480, 492, 494, 498, 512, 521, 523, 540, 577, 578, 586, 588, 594, 600, 603, 604, 628, 633, 634, 644, 645, 648, 649, 680, 686, 690, 698, 718, 727, 730, 731, 734, 741, 758, 761, 762, 763, 764, 769, 781, 783, 784, 786, 789, 790, 794, 797, 798, 802, 806, 818, 819, 824, 833, 834, 836, 839, 845, 846, 848, 858, 864, 866a, 867, 889, 890, 904, 921, 928, 938, 951, 952, 953, 959, 960, 977, 978, 1020, 1023, 1032, 1033, 1036, 1061, 1062, 1075, 1099, 1100, 1119, 1121, 1185, 1189, 1196, 1234, 1235, 1236, 1248, 1249, 1252, 1254, 1283, 1328, 1330, 1331, 1345, 1350b, 1356, 1377, 1395, 1445, 1447, 1476, 1492, 1503, 1504, 1516, 1543, 1547, 1548, 1572, 1577, 1605, 1613, 1614, 1619, 1637, 1723, 1725, 1726, 1732, 1733, 1741, 1746, 1747, 1761, 1762, 1771, 1856, 1859, 1899, 1902, 1918, 1928, 1929, 1952, 1975, 2085, 2160, 2261, 2266, 2273, 2303, 2309, 2310, 2355, 2356, 2406, 2407, 2431, 2441, 2454, 2466, 2484, 2503, 2593, 2626, 2629, 2634, 2651, 2653, 2666, 2668, 2679, 2698, 2716, 2765, 2767, 2773, 2774, 2775, 2780, 2783

15th

30, 47, 58, 70, 149, 285, 286, 287, 288, 313, 368, 373, 379, 380, 385, 418, 432, 446, 448, 493, 525, 541, 575, 616, 664, 694, 739, 801, 841, 844, 853, 880, 955, 958, 961, 962, 1003, 1017, 1018, 1024, 1026, 1059, 1060, 1105, 1202, 1232, 1233, 1247, 1250, 1260, 1264, 1482, 1508, 1617, 1626, 1628, 1636, 1649, 1656, 1745, 1750, 1757, 1763, 1767, 1876, 1882, 1948, 1957, 1958, 1964, 1978, 2003, 2175, 2178, 2221, 2352, 2418, 2452, 2455, 2554, 2673, 2675, 2691, 2704, 2729

15th/16th

99, 1367

16th

90, 335, 445, 724, 745, 755, 867, 957, 1019, 1030, 1065, 1068, 1088, 1239, 1362, 1370, 1374, 1618, 1749, 1768, 1861, 1883, 1911, 1930, 1931, 1936, 1937, 1979, 2009, 2218, 2378, 2422, 2496, 2501, 2532, 2555, 2572, 2573, 2579, 2635, 2636, 2690, 2711, 2721, 2779

16th/17th

1371

17th and later

289, 868, 956, 963, 988, 1044, 1063, 1101, 1104, 1303, 1748, 1869, 2267, 2450, 2497, 2581, 2619, 2656.

This article is from Wikipedia but has been updated and will be updated even more so by Edward D. Andrews for Christian Publishing House.

^[1] Bruce Manning Metzger, United Bible Societies, A Textual Commentary on the Greek New Testament, Second Edition a Companion Volume to the United Bible Societies’ Greek New Testament (4th Rev. Ed.) (London; New York: United Bible Societies, 1994), xxi–xxiv.