1.
Luke 13
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Luke 13 is the thirteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records several parables and teachings told by Jesus Christ and His lamentation over the city of Jerusalem, the book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as Acts. The original text is written in Koine Greek, in this parable, the owner is generally regarded as representing God, who had a fig tree planted in his vineyard and came seeking fruit. The gardener is God and the vine is Jesus, fig trees were often planted in vineyards. The fig tree was a symbol for Israel, and may also have that meaning here. In either case, the parable reflects Jesus offering his hearers one last chance for repentance and these three years logically refers to the period of Jesus ministry. The parable has been connected to the miracle of cursing the fig tree, richard Whately commented that this parable is one which our Lord may be said to have put before his hearers twice, once in words, once in action. Although the parable is found only in Lukes gospel, there is no argument against authenticity. This parable is one of the parables of Jesus. It appears in three of the Canonical gospels of the New Testament, the differences between Gospels of Matthew, Mark, and Luke, are minor. In the Gospels of Matthew and Luke, it is followed by the Parable of the Leaven. A version of the parable also occurs in the non-canonical Gospel of Thomas 20, the plant referred to here is generally considered to be black mustard, a large annual plant up to 9 feet tall, but growing from a proverbially small seed. According to rabbinical sources, Jews did not grow the plant in gardens, Luke tells the parable with the plant in a garden instead, this is presumably recasting the story for an audience outside Palestine. The Parable of the Leaven is one of the parables of Jesus. It appears in two of the Canonical gospels of the New Testament, the differences between Gospels of Matthew and Luke are minor. In both places it immediately follows the Parable of the Mustard Seed, which shares this theme of the Kingdom of Heaven growing from small beginnings. A version of the parable also occurs in the non-canonical Gospel of Thomas, Sermon on the Mount Sermon on the Plain Ministry of Jesus Parables of Jesus Other related Bible parts, Matthew 13,23, Mark 4, Luke 19 Luke 13 NIV
2.
Gospel of Luke
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The Gospel According to Luke, also called the Gospel of Luke, or simply Luke, is the third of the four canonical Gospels. It tells of the origins, birth, ministry, death, resurrection, Luke is the second-longest of the four gospels, and together with Acts of the Apostles, the pair make up a two-volume work from the same pen, called Luke–Acts. The cornerstone of Luke-Acts theology is salvation history, the understanding that Gods purpose is seen in the way he has acted. The gospels sources are the Gospel of Mark, the collection called the Q source, and a collection of material called the L source. Luke-Acts does not name its author, the most probable date for its composition is around 80–100 AD, and there is evidence that it was still being revised well into the 2nd century. Autographs of Luke and the other Gospels have not been preserved, as is typical for ancient documents, the gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke–Acts. The author is not named in either volume and he admired Paul, but his theology was significantly different from Pauls on key points and he does not represent Pauls views accurately. The eclipse of the attribution to Luke the companion of Paul has meant that an early date for the gospel is now rarely put forward. Luke-Acts is a history of the Founder of the church and his successors. All three authors anchor the histories of their respective peoples by dating the births of the founders and narrate the stories of the founders births from God, each founder taught authoritatively, appeared to witnesses after death, and ascended to heaven. Crucial aspects of the teaching of all three concerned the relationship between rich and poor and the question of whether foreigners were to be received into the people. The author used as his sources the gospel of Mark, the collection called the Q source. Mark, written around 70 AD, provided the narrative outline, for these Luke turned to Q, which consisted mostly, although not exclusively, of sayings. Mark and Q account for about 64% of Luke, the remaining material, known as the L source, is of unknown origin and date. Most Q and L-source material is grouped in two clusters, Luke 6, 17-8,3 and 9, 51-18,14, Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lords supper. The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large. He begins his gospel with a preface addressed to Theophilus, the name means Lover of God, here he informs Theophilus of his intention, which is to lead his reader to certainty through an orderly account of the events that have been fulfilled among us. He did not, however, intend to provide Theophilus with a justification of the Christian faith – did it happen
3.
New Testament
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The New Testament is the second major part of the Christian biblical canon, the first part being the Old Testament, based on the Hebrew Bible. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity, Christians regard both the Old and New Testaments together as sacred scripture. The New Testament has frequently accompanied the spread of Christianity around the world and it reflects and serves as a source for Christian theology and morality. Both extended readings and phrases directly from the New Testament are also incorporated into the various Christian liturgies, the New Testament has influenced religious, philosophical, and political movements in Christendom and left an indelible mark on literature, art, and music. In almost all Christian traditions today, the New Testament consists of 27 books, John A. T. Robinson, Dan Wallace, and William F. Albright dated all the books of the New Testament before 70 AD. Others give a date of 80 AD, or at 96 AD. Over time, some disputed books, such as the Book of Revelation, other works earlier held to be Scripture, such as 1 Clement, the Shepherd of Hermas, and the Diatessaron, were excluded from the New Testament. However, the canon of the New Testament, at least since Late Antiquity, has been almost universally recognized within Christianity. The term new testament, or new covenant first occurs in Jeremiah 31,31, the same Greek phrase for new covenant is found elsewhere in the New Testament. Modern English, like Latin, distinguishes testament and covenant as alternative translations, John Wycliffes 1395 version is a translation of the Latin Vulgate and so follows different terms in Jeremiah and Hebrews, Lo. Days shall come, saith the Lord, and I shall make a new covenant with the house of Israel, for he reproving him saith, Lo. Days come, saith the Lord, when I shall establish a new testament on the house of Israel, use of the term New Testament to describe a collection of first and second-century Christian Greek Scriptures can be traced back to Tertullian. In Against Marcion, written circa 208 AD, he writes of the Divine Word, by the 4th century, the existence—even if not the exact contents—of both an Old and New Testament had been established. Lactantius, a 3rd–4th century Christian author wrote in his early-4th-century Latin Institutiones Divinae and that which preceded the advent and passion of Christ—that is, the law and the prophets—is called the Old, but those things which were written after His resurrection are named the New Testament. The canon of the New Testament is the collection of books that most Christians regard as divinely inspired, several of these writings sought to extend, interpret, and apply apostolic teaching to meet the needs of Christians in a given locality. The book order is the same in the Greek Orthodox, Roman Catholic, the Slavonic, Armenian and Ethiopian traditions have different New Testament book orders. Each of the four gospels in the New Testament narrates the life, death, the word gospel derives from the Old English gōd-spell, meaning good news or glad tidings. The gospel was considered the good news of the coming Kingdom of Messiah, and the redemption through the life and death of Jesus, Gospel is a calque of the Greek word εὐαγγέλιον, euangelion
4.
Christian
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A Christian is a person who follows or adheres to Christianity, an Abrahamic, monotheistic religion based on the life and teachings of Jesus Christ. Christian derives from the Koine Greek word Christós, a translation of the Biblical Hebrew term mashiach, while there are diverse interpretations of Christianity which sometimes conflict, they are united in believing that Jesus has a unique significance. The term Christian is also used as an adjective to describe anything associated with Christianity, or in a sense all that is noble, and good. According to a 2011 Pew Research Center survey, there were 2.2 billion Christians around the world in 2010, by 2050, the Christian population is expected to exceed 3 billion. According to a 2012 Pew Research Center survey Christianity will remain the worlds largest religion in 2050, about half of all Christians worldwide are Catholic, while more than a third are Protestant. Orthodox communions comprise 12% of the worlds Christians, other Christian groups make up the remainder. Christians make up the majority of the population in 158 countries and territories,280 million Christian live as a minority. In the Greek Septuagint, christos was used to translate the Hebrew מָשִׁיחַ, in other European languages, equivalent words to Christian are likewise derived from the Greek, such as Chrétien in French and Cristiano in Spanish. The second mention of the term follows in Acts 26,28, where Herod Agrippa II replied to Paul the Apostle, Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. The third and final New Testament reference to the term is in 1 Peter 4,16, which believers, Yet if as a Christian, let him not be ashamed. The city of Antioch, where someone gave them the name Christians, had a reputation for coming up with such nicknames, in the Annals he relates that by vulgar appellation commonly called Christians and identifies Christians as Neros scapegoats for the Great Fire of Rome. Another term for Christians which appears in the New Testament is Nazarenes which is used by the Jewish lawyer Tertullus in Acts 24, the Hebrew equivalent of Nazarenes, Notzrim, occurs in the Babylonian Talmud, and is still the modern Israeli Hebrew term for Christian. A wide range of beliefs and practices is found across the world among those who call themselves Christian, denominations and sects disagree on a common definition of Christianity. Most Baptists and fundamentalists, for example, would not acknowledge Mormonism or Christian Science as Christian, in fact, the nearly 77 percent of Americans who self-identify as Christian are a diverse pluribus of Christianities that are far from any collective unity. The identification of Jesus as the Messiah is not accepted by Judaism, the term for a Christian in Hebrew is נוּצְרי, a Talmudic term originally derived from the fact that Jesus came from the Galilean village of Nazareth, today in northern Israel. Adherents of Messianic Judaism are referred to in modern Hebrew as יְהוּדִים מָשִׁיחַיים, the term Nasara rose to prominence in July 2014, after the Fall of Mosul to the terrorist organization Islamic State of Iraq and the Levant. The nun or ن— the first letter of Nasara—was spray-painted on the property of Christians ejected from the city, where there is a distinction, Nasrani refers to people from a Christian culture and Masihi is used by Christians themselves for those with a religious faith in Jesus. In some countries Nasrani tends to be used generically for non-Muslim Western foreigners, another Arabic word sometimes used for Christians, particularly in a political context, is Ṣalībī from ṣalīb which refers to Crusaders and has negative connotations
5.
Jesus
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In Christology, the Person of Christ refers to the study of the human and divine natures of Jesus Christ as they co-exist within one person. There is no discussion in the New Testament regarding the dual nature of the Person of Christ as both divine and human. Hence, since the days of Christianity theologians have debated various approaches to the understanding of these natures. In the period following the Apostolic Age, specific beliefs such as Arianism and Docetism were criticized. On the other end of the spectrum, Docetism argued that Jesus physical body was an illusion, docetic teachings were attacked by St. Ignatius of Antioch and were eventually abandoned by proto-orthodox Christians. However, after the First Council of Nicaea in 325 the Logos, historically in the Alexandrian school of christology, Jesus Christ is the eternal Logos paradoxically humanized in history, a divine Person who became enfleshed, uniting himself to the human nature. The views of these schools can be summarized as follows, Alexandria, Antioch, Logos assumes a specific human being The First Council of Ephesus in 431 debated a number of views regarding the Person of Christ. At the same gathering the council debated the doctrines of monophysitism or miaphysitism. The council rejected Nestorianism and adopted the term hypostatic union, referring to divine, the language used in the 431 declaration was further refined at the 451 Council of Chalcedon. However, the Chalcedon creed was not accepted by all Christians, because Saint Augustine died in 430 he did not participate in the Council of Ephesus in 431 or Chalcedon in 451, but his ideas had some impact on both councils. On the other hand, the major theological figure of the Middle Ages. The Third Council of Constantinople in 680 held that both divine and human wills exist in Jesus, with the divine will having precedence, leading and guiding the human will. John Calvin maintained that there was no element in the Person of Christ which could be separated from the person of The Word. Calvin also emphasized the importance of the Work of Christ in any attempt at understanding the Person of Christ, the study of the Person of Christ continued into the 20th century, with modern theologians such as Karl Rahner and Hans von Balthasar. Balthasar argued that the union of the human and divine natures of Christ was achieved not by the absorption of human attributes, thus in his view the divine nature of Christ was not affected by the human attributes and remained forever divine
6.
Luke the Evangelist
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Luke the Evangelist is one of the Four Evangelists—the four traditionally ascribed authors of the canonical Gospels. The New Testament mentions Luke briefly a few times, and the Pauline epistle to the Colossians refers to him as a doctor, Christians since the faiths early years have regarded him as a saint. He is believed to have been a martyr, reportedly as having been hanged in an olive tree, though some believe otherwise. Many scholars believe that Luke was a Greek physician who lived in the Greek city of Antioch in Ancient Syria, though other scholars. Bart Koet for instance considered it as widely accepted that the theology of Luke–Acts points to a gentile Christian writing for a gentile audience, gregory Sterling though, claims that he was either a Hellenistic Jew or a god-fearer. His earliest notice is in Pauls Epistle to Philemon—Philemon 1,24 and he is also mentioned in Colossians 4,14 and 2Timothy 4,11, two works commonly ascribed to Paul. He had become a disciple of the apostle Paul and later followed Paul until his martyrdom, having served the Lord continuously, unmarried and without children, filled with the Holy Spirit he died at the age of 84 years. If one accepts that Luke was in fact the author of the Gospel bearing his name and also the Acts of the Apostles, the we section of Acts continues until the group leaves Philippi, when his writing goes back to the third person. This change happens again when the returns to Philippi. There are three we sections in Acts, all following this rule, Luke never stated, however, that he lived in Troas, and this is the only evidence that he did. The composition of the writings, as well as the range of vocabulary used, a quote in the Letter of Paul to the Colossians differentiates between Luke and other colleagues of the circumcision. 10 My fellow prisoner Aristarchus sends you his greetings, as does Mark,11 Jesus, who is called Justus, also sends greetings. These are the only Jews among my co-workers for the kingdom of God,14 Our dear friend Luke, the doctor, and Demas send greetings. This comment has traditionally caused commentators to conclude that Luke was a Gentile, if this were true, it would make Luke the only writer of the New Testament who can clearly be identified as not being Jewish. However, that is not the only possibility, although Luke is considered likely to be a Gentile Christian, some scholars believe him to be a Hellenized Jew. The phrase could just as easily be used to differentiate between those Christians who strictly observed the rituals of Judaism and those who did not. Lukes presence in Rome with the Apostle Paul near the end of Pauls life was attested by 2 Timothy 4,11, Only Luke is with me. In the last chapter of the Book of Acts, widely attributed to Luke, we find several accounts in the first person also affirming Lukes presence in Rome including Acts 28,16, And when we came to Rome
7.
Acts of the Apostles
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The Acts of the Apostles, often referred to simply as Acts, is the fifth book of the New Testament, it tells of the founding of the Christian church and the spread of its message to the Roman Empire. Acts and the Gospel of Luke make up a work, Luke–Acts, by the same anonymous author. The first part, the Gospel of Luke, tells how God fulfilled his plan for the salvation through the life, death, and resurrection of Jesus of Nazareth. Acts continues the story of Christianity in the 1st century, beginning with Jesuss Ascension to Heaven, the early chapters, set in Jerusalem, describe the Day of Pentecost and the growth of the church in Jerusalem. Initially the Jews are receptive to the Christian message, but soon turn against the followers of Jesus. Rejected by the Jews, under the guidance of the Apostle Peter the message is taken to the Gentiles. The later chapters tell of Pauls conversion, his mission in Asia Minor and the Aegean, and finally his imprisonment in Rome, the title Acts of the Apostles was first used by Irenaeus in the late 2nd century. It is not known whether this was a title or one invented by Irenaeus, it does seem clear, however. The Gospel of Luke and Acts make up a work which scholars call Luke–Acts. The author is not named in either volume. )He admired Paul, the earliest possible date for the composition of Acts is set by the events with which it ends, Pauls imprisonment in Rome c.63 AD, but an early date is now rarely put forward. In either case there is evidence that it was still being revised well into the 2nd century. Luke aligned his work, Luke–Acts, to the narratives which many others had written, Acts, the second part, is widely thought of as a history, but it lacks exact analogies in Hellenistic or Jewish literature. The title Acts of the Apostles would seem to identify it with the telling of the deeds and achievements of great men. By and large the sources for Acts can only be guessed at, but Luke would have had access to the Septuagint, the gospel of Mark and the collection of sayings of Jesus called the Q source. )There are also points of contacts with 1 Peter, the Letter to the Hebrews, and 1 Clement. Other sources can only be inferred from internal evidence—the traditional explanation of the three we passages, for example, is that they represent eye-witness accounts, the search for such inferred sources was popular in the 19th century, but by the mid-20th it had largely been abandoned. Acts was read as a history of the early church well into the post-Reformation era. The mid-19th century scholar Ferdinand Baur suggested that Luke had re-written history to present a united Peter and Paul, Baur continues to have enormous influence, but today there is less interest in determining Lukes historical accuracy than in understanding his theological program. Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lords supper, the author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large
8.
Codex Vaticanus
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The Codex Vaticanus is one of the oldest extant manuscripts of the Greek Bible, one of the four great uncial codices. The Codex is named after its place of conservation in the Vatican Library and it is written on 759 leaves of vellum in uncial letters and has been dated palaeographically to the 4th century. The manuscript became known to Western scholars as a result of correspondence between Erasmus and the prefects of the Vatican Library, portions of the codex were collated by several scholars, but numerous errors were made during this process. The Codexs relationship to the Latin Vulgate was unclear and scholars were initially unaware of the Codexs value and this changed in the 19th century when transcriptions of the full codex were completed. It was at point that scholars realised the text differed significantly from the Textus Receptus. Most current scholars consider the Codex Vaticanus to be one of the best Greek texts of the New Testament, until the discovery by Tischendorf of the Sinaiticus text, the Codex was unrivaled. It was extensively used by Westcott and Hort in their edition of The New Testament in the Original Greek in 1881, the most widely sold editions of the Greek New Testament are largely based on the text of the Codex Vaticanus. Codex Vaticanus originally contained a complete copy of the Septuagint, lacking only 1-4 Maccabees. The original 20 leaves containing Genesis 1, 1–46, 28a and Psalm 105, 27–137,2 Kings 2, 5–7, 10-13 are also lost because of a tear to one of the pages. This order differs from that followed in Codex Alexandrinus and these missing leaves were supplemented by a 15th-century minuscule hand and are catalogued separately as the minuscule Codex 1957. Possibly some apocryphal books from the New Testament were included at the end, as it is also possible that Revelation was not included. Luke 17,36,22, 43–44, John 5,4, Pericope Adulterae, Acts 8,37,15,34,24,7,28,29, Romans 16,24. Mark 10,7 – καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, as in codices Sinaiticus, Codex Athous Lavrensis,892, ℓ48, Sinaitic Palimpsest, Mark 10,19 – μη αποστερησης omitted but added by a later corrector. Omission is supported by the manuscripts, P75, Sinaiticus, L, f1700 vg syrs copsa, bo, Luke 23,34 – And Jesus said, Father forgive them, they know not what they do. This omission is supported by the manuscripts P75, Sinaiticusa, D*, W, Θ,0124,1241,27,49 the Codex contains added text, ἄλλος δὲ λαβὼν λόγχην ἒνυξεν αὐτοῦ τὴν πλευράν, καὶ ἐξῆλθεν ὖδορ καὶ αἳμα. This reading was derived from John 19,34 and occurs in other manuscripts of the Alexandrian text-type, the number of the quires is often found in the margin. Originally it must have composed of 830 parchment leaves. Currently, the Old Testament consists of 617 sheets and the New Testament of 142 sheets, the parchment is fine and thin
9.
Codex Sinaiticus
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Codex Sinaiticus or Sinai Bible is one of the four great uncial codices, an ancient, handwritten copy of the Greek Bible. The codex is a historical treasure. The codex is an Alexandrian text-type manuscript written in the 4th century in uncial letters on parchment, current scholarship considers the Codex Sinaiticus to be one of the best Greek texts of the New Testament, along with the Codex Vaticanus. Until the discovery by Constantin von Tischendorf of the Sinaiticus text, the Codex Sinaiticus came to the attention of scholars in the 19th century at Saint Catherines Monastery in the Sinai Peninsula, with further material discovered in the 20th and 21st centuries. Although parts of the codex are scattered across four libraries around the world, most of the manuscript is today vested in the British Library in London, since its discovery, study of the Codex Sinaiticus has proven to be extremely useful to scholars for critical studies of biblical text. While large portions of the Old Testament are missing, it is assumed that the codex contained the whole of both Testaments. About half of the Greek Old Testament survived, along with a complete New Testament, the entire Deuterocanonical books, the codex consists of parchment, originally in double sheets, which may have measured about 40 by 70 cm. The whole codex consists, with a few exceptions, of quires of eight leaves, each line of the text has some twelve to fourteen Greek uncial letters, arranged in four columns with carefully chosen line breaks and slightly ragged right edges. When opened, the eight columns thus presented to the reader have much the appearance as the succession of columns in a papyrus roll. The poetical books of the Old Testament are written stichometrically, in two columns per page. The codex has almost 4,000,000 uncial letters, the work was written in scriptio continua with neither breathings nor polytonic accents. Occasional points and a few ligatures are used, though nomina sacra with overlines are employed throughout, some words usually abbreviated in other manuscripts, are in this codex written in both full and abbreviated forms. The following nomina sacra are written in abbreviated forms, ΘΣ ΚΣ ΙΣ ΧΣ ΠΝΑ ΠΝΙΚΟΣ ΥΣ ΑΝΟΣ ΟΥΟΣ ΔΑΔ ΙΛΗΜ ΙΣΡΛ ΜΗΡ ΠΗΡ ΣΩΡ. Almost regularly, a plain iota is replaced by the diphthong, e. g. ΔΑΥΕΙΔ instead οf ΔΑΥΙΔ, ΠΕΙΛΑΤΟΣ instead of ΠΙΛΑΤΟΣ, ΦΑΡΕΙΣΑΙΟΙ instead of ΦΑΡΙΣΑΙΟΙ. Each rectangular page has the proportions 1.1 to 1, if the gutters between the columns were removed, the text block would mirror the pages proportions. Typographer Robert Bringhurst referred to the codex as a piece of craftsmanship. The folios are made of vellum parchment primarily from calf skins, most of the quires or signatures contain four leaves, save two containing five. It is estimated that the hides of about 360 animals were employed for making the folios of this codex, as for the cost of the material, time of scribes and binding, it equals the lifetime wages of one individual at the time
10.
Codex Alexandrinus
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The Codex Alexandrinus is a fifth-century manuscript of the Greek Bible, containing the majority of the Septuagint and the New Testament. It is one of the four Great uncial codices, along with the Codex Sinaiticus and the Vaticanus, it is one of the earliest and most complete manuscripts of the Bible. Brian Walton assigned Alexandrinus the capital Latin letter A in the Polyglot Bible of 1657 and this designation was maintained when the system was standardized by Wettstein in 1751. Thus, Alexandrinus held the first position in the manuscript list and it derives its name from Alexandria where it resided for a number of years before it was brought by the Eastern Orthodox Patriarch Cyril Lucaris from Alexandria to Constantinople. Then it was given to Charles I of England in the 17th century, until the later purchase of Codex Sinaiticus, it was the best manuscript of the Greek Bible deposited in Britain. Today, it rests along with Codex Sinaiticus in one of the showcases in the Ritblat Gallery of the British Library, a full photographic reproduction of the New Testament volume is available on the British Librarys website. As the text came from different traditions, different parts of the codex are not of equal textual value. The text has been edited several times since the 18th century, the codex is in quarto, and now consists of 773 vellum folios, bound in four volumes. Three volumes contain the Septuagint, Greek version of the Old Testament, the fourth volume contains the New Testament with 31 NT leaves lost. In the fourth volume 1 and 2 Clement are also missing leaves, the codex contains a nearly complete copy of the LXX, including the deuterocanonical books 3 and 4 Maccabees, Psalm 151 and the 14 Odes. The Epistle to Marcellinus attributed to Saint Athanasius and the Eusebian summary of the Psalms are inserted before the Book of Psalms and it also contains all of the books of the New Testament. In addition, the codex contains 1 Clement and the known as 2 Clement. The books of the Old Testament are thus distributed, Genesis —2 Chronicles, Hosea —4 Maccabees, the New Testament books follow in order, Gospels, Acts of the Apostles, General epistles, Pauline epistles, Book of Revelation. Damaged, Gen 14, 14-17,15, 1-5,15, 16-19,16, 6-9, Defects due to leaves, Genesis 1, 20-25,1, 29-2,3, Lev 8,6,7,16, Sirach 50, 21f,51,5. The ornamented colophon of the Epistle to Philemon has been cut out, the manuscript measures 12.6 ×10.4 inches and most of the folios were originally gathered into quires of eight leaves each. In modern times it was rebound into sets of six leaves each, the text in the codex is written in two columns in uncial script, with between 49 and 51 lines per column and 20 to 25 letters per line. The beginning lines of each book are written in red ink, words are written continuously in a large, round and well-formed uncial hand. There are no accents and breathing marks, except a few added by a later hand, the punctuation was written by the first hand
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