Codex Augiensis CCXXII - (Karlsruhe, Badische Landesbibliothek) - Scotti Anonymi

Steven Avery

Scrivener, Frederick Henry Ambrose. An exact transcription of the Codex Augiensis. Cambridge: Deighton, Bell & Co., 1859.

BCEME p. 5
The introduction of the comma evidently confused some scribes, and in an eighth-century New Testament from Reichenau, the heavenly witnesses have supplanted the earthly ones entirely.8
8 Karlsruhe, Badische Landesbibliothek Codex Augiensis CCXXII, 55r.

(different Augiensis)
Expositio fidei catholicae: Clemens Trinitas (4th or 5th century)
• [Denzinger] This formula was also called”Fides catholica Sancti Augustini episcopi”(Codex Augiensis Reichenau XVIII, 9th century, ed. KüBS).
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Steven Avery

This is not the Latin ms.

Codex Augiensis

Contributions to the Criticism of the Greek New Testament: Being the Introduction to an Edition of the Codex Augiensis and Fifty Other Manuscripts (1859)

An exact transcript of the Codex Augiensis : a Graeco-Latin manuscript of S. Paul's Epistles, deposited in the Library of Trinity College, Cambridge : to which is added a full collation of fifty manuscripts containing various portions of the Greek New Testament in the Libraries of Cambridge, Parham, Leicester, Oxford, Lambeth, the British Museum, etc. : with a critical introd. (1859)
Heavenly Witnesses

Scrivener on Sinaiticus and Augiensis
Scrivener ms. 69 is Gregory number 628. It is bi-columnar Greek and Latin, dated about 14th century. It contains Acts, Paul, the Catholics, and Revelation, but lacks Rev. 18:23 to the end, due to the loss of the last leaves. The Von Soden number is a400, referenced on p. 479, 526. It rests in the Vatical Library, Ottob. gr. 258. It is listed among the large "M" Majority Text group in the back of the NA27 GNT, but it differs sometimes, as Hoskier says in Text 1, p. 222 that this ms. shows glimpses far back, and helps show how revised the text of the uncial 046 is, along with that uncial's descendants. This ms. 628 sometimes agrees with 699 and 792 against the 046 family. But an example of a singular reading from 628 is EPI for EK in Rev. 13:1- "And I saw coming up ON the sea," rather than coming up out of the sea. (The important minuscule 2329 has an anomaly here also.)

David Robert Palmer
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Steven Avery

Earthly WItnesses - Scotti Anonymi

UCLA - St. Gall

1 John 5:7 and Irish Exegesis

Several Early Church Fathers commented on various verses from the Catholic Epistles but none ventured to write a verse by verse commentary on them. That was until the seventh century when a remarkable Biblical commentary was written in Ireland.

This Latin commentary on the Catholic Epistles was composed by an anonymous Irish scholar (c. AD 680) and is now preserved in a single ninth century codex in Karlsruhe Germany (Karlsruhe, Badische Landesbibliothek Cod. Aug. 233). This single remaining codex, of a once popular commentary, can tell us several important things about the early Irish church.

Our anonymous Irish theologian (Scotti Anonymi) cites from several well-known early church fathers in his commentary (e.g. Jerome, Augustine etc.) as well as several Irish theologians not known outside of Ireland (Manchianus, Bercannus, Bannbannus, Lodcen, and Brecannus). This shows our writer as remarkably confident in his own native theological tradition, citing homegrown talent along side the traditional Latin heavy weights.


Looking at the commentary itself we can say that the Biblical text cited is typically Irish; predominantly Vulgate with numerous Vetus Latina interpolations. I was most interested to see if the comma Johanneum was present in his text, it wasn’t. It doesn’t appear in the Book of Armagh either. His commentary for 1 John 5.6-8 is an excellent example of early Irish exegesis and is worth taking a look at.
The water and blood of verse 6 are interpreted as referring to the passion of Christ, John 19:34 is cited as support. The three that testify in verse 7 are identified in verse 8 as Aqua, Sanguis [et] Spiritus, i.e. water, blood and Spirit. This clearly shows us that he was using an ESV rather than a KJV! He then offers two interpretations for these three witnesses, a moral interpretation and an anagogical interpretation. This multi layered hermeneutic was very common in Irish exegesis as it was in the western church as a whole.

The moral interpretation interpreted the three witnesses as baptism (water) martyrdom (blood) and the Spirit filled life (Spirit). Christ’s incarnation is presented as the prime example for this moral interpretation. The anagogical interpretation is Trinitarian. Water is said to speak of the Father (ingeniously Jeremiah 2:13 is cited as support). Blood speaks of Christ, especially His passion on the cross, and the Spirit is the Holy Spirit.

How do these Three bear witnesses and to what do they bear witness? Our anonymous Irishman explains that the Father bears witness to the Son when He speaks at Christ’s baptism (Matt 3:17 is cited). Christ bore witness of Himself with the Father (John 8:18 is cited) and the Holy Spirit also bore witness of Christ (John 15:26 is cited). So we can see that according to our commentator the witness of the Trinity is to Christ. Finally he interprets the closing clause of verse 8, et tres unum sunt as referring to the oneness of nature and power of the Trinity.

A fascinating glimpse into early Irish exegesis!

James Snapp

This may count as a mystical interp.
Late, used by James Snapp.

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