The codex contains the text of the four Gospels in a very fragmentary condition on 44 leaves (). Written in two columns per page, 24 lines per column. It does not contain in genere breathings and accents. Sometimes it uses breathings, but often wrongly.
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It was written by several various hands. The initial letters are beautifully decorated. Accents and breathings are inaccurate.
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There are some scholia at the foot of the pages attributed to John Chrysostom. It contains breathings and accents.
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It has breathings and accents.C. R. Gregory, "Textkritik des Neuen Testaments", Leipzig 1900, vol. 1, p. 59 The biblical text is surrounded by a catena.
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It has breathings and accents. It contains lists of the (tables of contents) before each Gospel, the at the top, the Ammonian Sections (in Mark 234 Sections), references to the Eusebian Canons, lectionary equipment on a margin, pictures, liturgical books Synaxarion and Menologion, subscriptions at the end of each Gospel, and numbers of . It contains breathings and accents. It has errors of itacism, full of hiatus and another errors.
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The surviving text of Matthew are verses 1:1-9,12 and 13,14-20. The words are written continuously without separation. Accents and breathings are absent, except two breathings which are a smooth breathing on fifth letter (ωβηδ ἐκ) in line 14 of the verso and a rough breathing on the fourth letter to last letter ( ἡ συν) in line 14 of the recto. And the nomina sacra are written in abbreviated forms: "ΙϹ", "XC", "YC", "ΠΝΑ", "KΣ".
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The measures of the fragment are 144 by 142 mm. The fragment contains two columns. The text is written in good-sized round upright uncial letters. Accents and rough breathings are given occasionally.
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No breathings or accents. The Old Testament quotations are indicated by >. Letter μ is very peculiar, it looks like inverted Π. Itacistic errors are present, e.g. αι with ε confused, and ι with ει.
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The codex contains lists of the (lists of contents), numbers of the (chapters) at the margin, the (titles) at the top, the Ammonian Sections but not the Eusebian Canons. It has breathings and accents.
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During the Hellenistic period (3rd century BC), Aristophanes of Byzantium introduced the breathings—marks of aspiration (the aspiration however being already noted on certain inscriptions, not by means of diacritics but by regular letters or modified letters)—and the accents, of which the use started to spread, to become standard in the Middle Ages. It was not until the 2nd century AD that accents and breathings appeared sporadically in papyri. The need for the diacritics arose from the gradual divergence between spelling and pronunciation.
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The uncial letters are small, not beautiful and slanting. The letters are characterized by Slavonic uncials. The writing is similar to that of Codex Cyprius. It has breathings and accents, diaeresis, there is no interrogative sign.
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It has some errors of itacism. It has breathings and accents, but irregular. The Greek text of this codex is mixed, with a strong element of the Byzantine text-type. Aland placed it in Category III.
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The initial letters and headpieces are illuminated. It has accents and breathings, the nomina sacra are written in and abbreviated way. It is written in small beautiful letters with an abbreviations. The initial letters in gold.
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Eerdmans 2006), p. 228. in an informal book hand. There is no punctuation, no rough breathings, no accents, no division between sayings, nor instances of using of the nomina sacra.Larry Hurtado, The Earliest Christian Artifacts (Wm.
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It uses accents, breathings, and marks of elision. There are some errors, typical for Homeric papyri of the Roman period. The text contains corrections as well. It was discovered by Grenfell and Hunt in 1897 in Oxyrhynchus.
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It contains the (titles of chapters). It has breathings and accents, but often irregularly. Each member of the genealogy in Luke 3 forms a separate line. Some portions of these lacunae are rectified by a later hand.
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The letters are large and leaned into right; it has breathings and accents. The text-type of the Greek text of this codex is unknown. Text is too brief to classify. Aland did not placed it in any Category.
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The breathings (designated by ⊢ and ⊣) and accents were added by a later hand (not to the subscriptions). Accents often were put in wrong places. Iota subscriptum does not occur, there are some errors of itacism (f.e. ΙΟΔΑΙΟΙ instead of ΙΟΥΔΑΙΟΙ).
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It contains breathings and accents. The ink is brown. There are a few headpieces and decorated initial letters. The manuscript contains weekday Gospel lessons for Church reading from Easter to Pentecost and Saturday/Sunday Gospel lessons for the other weeks.
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The codex contains only a fragment text of the Gospel of Matthew 22:7-22. The text is written in one column per page, in 20 lines per page. It has breathings and accents. It is written by small well-formed Greek hand.
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JoyCut are an Italian electronic, dark wave, post-rock band based in Bologna. Their music includes a weaving of powerful sonic moments using a mass of electronics, orchestral breathings, cinematic saturations, tribal drumming and industrial percussion with found objects from the urban landscape.
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Real-time MRI is likely to add important information on diseases of the heart and the joints, and in many cases may make MRI examinations easier and more comfortable for patients, especially for the patients who cannot hold their breathings or who have arrhythmia.
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The titles of the Gospels are written in uncial letters in gold. The breathings and accents are given fully but carelessly written, sometimes varying even in the same verse (e.g. in Luke 3:8). According to Scrivener it was written by "clear but inelegant hand".
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It has been examined and collated by many palaeographers and textual critics. Although it is of late date, its text is remarkable from the point of view of textual critic. There are no marginalia. It is carelessly written with breathings and accents often given wrongly.
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The text is written in one column per page, 26 lines per page, in 21-24 letters in line. The letters are small. It has breathings and accents. It contains numbers of the (chapters), the Ammonian Sections, and a references to the Eusebian Canons.
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The codex contains 235 parchment leaves (), with complete text of the four Gospels. The text is written in two columns per page, 27 lines per page, 15-17 letters per line. It is written in large, oblong, and compressed uncial letters. It has no breathings and accents.
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The order of books: Gospels, Acts, Catholic epistles, and the Pauline epistles (Philemon, Hebrews). There are only 4 instances of N ephelkystikon, 37 occurrences of the error of itacism. The breathings and accents are complete and regular. Iota adscriptum never occurs, iota subscriptum 13 times in Matthew.
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The letters are square and round. The initial letters are not much bigger and they are not written at the margin before the column. It has not breathings and accents, also there is no diaeresis, over the letters ι and υ, usually used in other manuscripts frequently.
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The codex contains the text of the four Gospels with some lacunae. The text is written in one column per page, in 22 lines per page. The decorated headpieces, the large initials are rubricated and in colour, the small initials in red. It has breathings and accents.
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The codex contains a complete text of the four Gospels, on 144 parchment leaves (size ). The text is written in one column per page, 29 lines per page. The headpieces and large initial letters are decorated. It has breathings (spiritus asper and spiritus lenis) and accents.
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The codex contains the text of the four Gospels, on 264 parchment leaves (size ), with lacunae at the end (John 19:25-21:1). The text is written in one column per page, 24 lines per page. It is neatly written. There are breathings and accents used correctly.
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The codex contains lessons from the Gospels lectionary (Evangelistarium), on 251 parchment leaves (). It contains texts of the Gospel of John. The text is written in Greek large minuscule letters, in two columns per page, 26 lines per page. It has breathings and accents; error of itacism is rare.
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The codex contains the text of the four Gospels, on a total of 430 paper leaves having a size of (). The text is written in one column per page, 16 lines per page. According to Scrivener "the leaves are much misplaced in binding". Breathings and accents are regular.
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The breathings and accents are complete and tolerably correct. There is no ι subscriptum but ι adscriptum in Mark 14:14; John 5:22 and in few other places. Itacisms are more frequent than in Codex 470. Erasures and corrections by a later hand exist, but are not very frequent.
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The initial letters in red. It has breathings and accents. It contains tables of the , numbers of the at the margin, the at the top of the pages, the Ammonian Sections, references to the Eusebian Canons. The Greek text of the codex is a representative of the Byzantine text-type.
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The codex contains portions of the four Gospels on 257 parchment leaves ( by ) in the Western order: Matthew, John, Luke, and Mark. The text of the codex is written in one column per page, 24 lines per page. The letters are large and lean to the left. The letters have breathings and accents.
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The codex contains a part of the Gospel of Luke (1:1-2:40), with a commentary on 14 parchment leaves (27.5 cm by 23 cm). It is written in three columns per page, 42 lines per page. The parchment is thick and the ink is brown. The text has breathings and accents.
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The codex contains some Lessons from the four Gospels lectionary (Evangelistarium) with some lacunae. The text is written in Greek minuscule letters, on 213 parchment leaves (32 by 24.5 cm), in 8-leaf quires. The text is written in 2 columns per page, 24 lines per page. It has breathings and accents.
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Survived only one parchment leaf (17 cm by 15 cm). The codex is written in two columns per page, 23 lines per page, 9-10 letters per line. It contains a part of the Acts of the Apostles (2:11-22) with some missing words or letters. It used breathings and accents.
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The same scribe wrote all four Gospels. There are breathings and accents used in regular form, but in some sort of system. There is not found iota subscript, iota adscriptum occurs very often (especially in Mark).Frederick Henry Ambrose Scrivener, Adversaria Critica Sacra: With a Short Explanatory Introduction (Cambridge, 1893), p. XIX.
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"The uncials being of a peculiar kind, leaning a little to the right; they hold a sort of middle place between square and oblong characters.... The breathings and accents are primâ manu, and pretty correct..."F. H. A. Scrivener, A Plain Introduction to the Criticism of the New Testament, Cambridge 1861, London 1894.
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The codex contains lessons from the Acts and Epistles lectionary (Apostolarion), on 239 parchment leaves (28 cm by 20 cm), originally 242 leaves. Lost leaves were supplied on paper.CSNTM description The text is written in Greek minuscule letters, in two columns per page, 22 lines per page. It has breathings and accents in red.
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The large initial letters are rubricated, the headpieces are decorated in colours and gold (folios 1r, 64r, 95r, 132r, and 238r). The small initials in red ink. The breathings (rough breathing, smooth breathing), and accents in red, they are given correctly, without any pretensions to correctness. The words are written continuously without any separation.
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It has breathings and accents. The text is divided according to (rarely numbered) and λογοι. The Greek text of this codex Aland placed in Category III. In Revelation 11:17 it has traditional reading και ο ερχομενος along with manuscripts 35, 1006, 1841, 2074, 2723, the Bohairic, Tyconius, and Vulgata Clementina (qui venturus es).
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They have breathings and accents. It is an ornamented codex, with full marginalia, as well illuminations such as pictures and golden ornaments. It is written in well rounded uncials, Letters are in general an imitation of those used before the introduction of compressed uncials. The letters are compressed only at the end of line.
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The codex contains 327 parchment leaves (), written in one column per page, 24 lines per page. It is a palimpsest, the upper text is the codex 1834, dated to 1301. It contains the commentary of Euthalius on the Acts and the Pauline epistles together with the biblical text. It has breathings, accents, and apostrophes.
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It is written in Greek minuscule letters, on 241 parchment leaves (29.5 by 22 cm), 2 columns per page, 26 lines per page. The codex contains some Lessons from the four Gospels lectionary (Evangelistarium) with some lacunae. It has breathings and accents. The codex now is located in the Bible Museum Münster (MS. 15).
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The codex contains a small part of the Acts of the Apostles 3:24-4:13,17-20, on one parchment leaf (19 cm by 16.5 cm). It is written in two columns per page, 32 lines per page, 18-19 letters per line, in very small uncial letters. It has some breathings and accents.
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The codex contains lessons from the Gospels lectionary (Evangelistarium), with numerous lacunae, on 169 parchment leaves ().Handschriftenliste at the INTF It contains 174 lessons from the Gospel of John. The text is written in Greek large minuscule letters, in two columns per page, 19-21 lines per page. It has breathings; error of itacism.
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It occasionally differs from the ordinary text. Only a few corrections were made by a second hand, which is also responsible for some rough breathings. Grenfell and Hunt collated the text of the manuscript against the text of De Corona from Dindorf-Blass's edition. It was discovered by Grenfell and Hunt in 1897 in Oxyrhynchus.
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The codex contains a small part of the Second epistle to the Corinthians 11:9-19, on one parchment leaf (22.2 cm by 16 cm). The text is written in one column per page, 24 lines per page (size of text 16.6 by 10.3 cm), in uncial letters. The initial letters are bigger. It lacks breathings and accents.
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Salt Lake City: The Smith Pettit Foundation. pg 109Klaus Baer 1968. The Breathing Permit of Hor, pg. 127, footnote 113Rhodes, Hor Book of Breathings, 4 The length of the scroll and the possibility that the Book of Abraham could have been appended to the end of it has been the source of great controversy, and much research.
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In the spirit of ministry, she gathered together the compilation of Breathings of a Better Life. Roadside Poems, and Hillside and Seaside, were compilations from readings of nature. Childlife, Childlife in Prose, and Songs of Three Centuries, were pulled together in company with Whittier, and which he edited. The volume, Wild Roses of Cape Ann came after these.
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The First Presidency asked Nibley to respond to the papyri. In 1975, Nibley published a translation and commentary of the papyri. In it, Nibley argued that the text of the papyri from the Book of Breathings was connected to the LDS temple ceremony, the Endowment. Nibley continued to write about Abraham, publishing Abraham in Egypt in 1981.
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The codex contains lessons from the Gospels lectionary (Evangelistarium), on 498 parchment leaves ().Handschriftenliste at the INTF It contains texts of the Gospel of John and Matthew. The text is written in Greek large minuscule letters, in two columns per page, 18/24 lines per page. It has breathings and accents; error of itacism, movable nu.
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The codex contains a small part of the Mark 7:3-4.6-8.30-8:16; 9:2.7-9, on four parchment leaves (24.5 cm by 18.5 cm). The text is written in one column per page, 24 lines per page, in uncial letters. The letters are leaned in right. Breathings and accents are often very faint.
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The codex contains a small parts of the Galatians 5:12-6:4 and Hebrews 5:8-6:10 on two parchment leaves (25 cm by 20 cm). The text is written in two columns per page, 28 lines per page, in small uncial letters. It has breathings and accents. There are liturgical markings at the margin in red.
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The large initial letters are decorated (zoomorphic motifs), the small initials are written in gold.Harley 1810 at the British Library It has breathings (spiritus asper and spiritus lenis) and accents. The nomina sacra are written in an abbreviated way. Folios 1–13 were added on paper (possibly in the 16th century), with small initials and simple headpiece in red.
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The codex contains lessons from the Gospel of John, Matthew, and Luke (Evangelistarium) on 204 parchment leaves measuring (). The text is written in large golden letters described by at least one observer as beautiful. It contains breathings (rough breathing and smooth breathing) and accents and some images. The text is divided into verses as in modern editions of the Bible.
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The codex contains a complete text of the four Gospels on 358 parchment leaves measuring . The writing is in one column per page, 14 lines per page for text and 51 lines with a commentary. It contains breathings, sign of interrogative, abbreviations are frequent; the iota adscript occurs (e.g. article τῶι for τῷ), it has iotacistic errors; avoid hiatus (e.g.
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It is written in Greek minuscule letters, on 184 paper leaves (20.5 by 15 cm), 1 column per page, 17 lines per page. The codex contains some Lessons from the Acts of the Apostles and Catholic epistles (Apostolos) with some lacunae. It has breathings and accents. The initial letters in red and decorated; the nomina sacra are written in an abbreviated way.
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The codex contains a small part of the Gospel of Matthew 14:13-16.19-23; 24:37-25:1.32-45 on 3 parchment leaves of size . The text is written in two columns per page, 27 lines per page. The uncial letters are written separately, without breathings (rough breathing, smooth breathing) and accents. The initial letters are written on the margin.
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The text is written in two columns per page, 25 lines per page, in large uncial letters. It has no breathings and accents. The letters are similar to those of codices 081, 022, and 024, only that they are somewhat irregular and straggling. It is a palimpsest, the upper text contains the Syriac treatise Severus of Antioch against Johannes Grammaticus written in the 8th or 9th century.
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Directions for the Church lessons are perpetually found in the margin, and occasionally introduced into the text (e.g. John 3:17; 13:17).F. H. A. Scrivener, A Full and Exact Collation of About 20 Greek Manuscripts of the Holy Gospels (Cambridge and London, 1852), p. XXVIII. The accents and breathings are pretty constant, but not very correct; we have in John 1 οπισω vv.
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Over the original breathings and accents some later scrawler has, in many places, put others, in a very careless fashion. At the end of the Gospel of John it has subscription . Tischendorf, by the aid of Ant. Pilgrami's Calendarium chronologum medii potissimum aevi monumentis accommodatum (Vienna 1781), states that the only year between 800 and 950, with November 27 on a Thursday, was 844.
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The codex contains the book of Acts, with major lacunae (Acts 1:1-5:28, 9:39-10:19, 13:36-14:3, 27:4-28:31). The first three lacunae have been supplied by a later minuscule hand, the fourth by an uncial hand. The text measures . It is marked with breathings and accents, and is written in a single column, with 30 lines per page.
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The codex contains a small part of the Gospel of John 14:14-17.19-21.23-24.26-28 on a fragment of 1 parchment leaf (14 cm by 12 cm). It is written in two columns per page, 24 lines per page, in small uncial letters. It does not use breathings and accents; iota and ypsilon are written with diaeresis. The Greek text of this codex is mixed.
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The codex contains a part of the Luke 16 — John 6, on 20 parchment leaves (26 cm by 19 cm). It is written in two columns per page, 29 lines per page. It uses breathings and accents. The text is divided according to the (chapters), whose numbers are given at the margin, and according to the Ammonian Sections, (no references to the Eusebian Canons).
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It has been suggested that it was evolved in the Monastery of Stoudios at Constantinople.Cf. T.W. Allen, "Notes on Abbreviations in Greek Manuscripts", Joun. Hell. Stud., xl, pp. 1–12. In its earliest examples it is upright and exact but lacks flexibility; accents are small, breathings square in formation, and in general only such ligatures are used as involve no change in the shape of letters.
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The manuscript contains a small part of the Gospel of John 1:25-41; 2:9-4:14,34-49, on 6 parchment leaves (28 by 26 cm). The text is written in two columns per page, 25 lines per page, in large uncial letters. It has no accents, breathings, or punctuation. The text is divided according to the Ammonian Sections, with a references to the Eusebian Canons.
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At the beginning of the 20th century (official since the 1960s), the grave was replaced by the acute, and the iota subscript and the breathings on the rho were abolished, except in printed texts. Greek typewriters from that era did not have keys for the grave accent or the iota subscript, and these diacritics were also not taught in primary schools where instruction was in Demotic Greek.
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Following the official adoption of the demotic form of the language, the monotonic orthography was imposed by law in 1982. The latter uses only the acute accent (or sometimes a vertical bar, intentionally distinct from any of the traditional accents) and diaeresis and omits the breathings. This simplification has been criticized on the grounds that polytonic orthography provides a cultural link to the past.
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The codex contains a fragments of the Matthew, Mark, and Luke, on 16 parchment leaves (14.3 cm by 12.5 cm). It is written in two columns per page, 20 lines per page, in uncial letters. It has breathings and accents. The text is divided according to the (chapters) whose numbers are given at the margin, with their (titles) at the top of the pages.
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The versification is remarkably harmonious for the period and the country. The following is an extract from his poem on Cotton Mather: :What numerous volumes, scattered from his hand, :Lightened his own, and warmed each foreign land? :What pious breathings of a glowing soul :Live in each page, and animate the whole? :The breath of heaven the savory pages show, :As we Arabia from its spices know.
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The codex contains a small parts of the Acts of the Apostles 16:30-17:17; 17:27-29,31-34; 18:8-26, on six parchment leaves (). The text is written in one column per page, 21 lines per page, in uncial letters. The letters are leaned into right. It has breathings and accents; errors of itacism occurs (υ and ι, η and ει, ο and ω, αι and ε).
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The codex contains saints' day lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), on 220 parchment leaves (), with lacuna at the beginning. The text is written in Greek minuscule letters, in one column per page, 21 lines per page.Handschriftenliste at the INTF It has accents and breathings (in red). The initial letters are decorated; some of decorations are zoomorphic (birds, fishes), anthropomorphic (hands), and other motifs.
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According to Baer, Coenen and Quaegebeur, the scene represents the resurrection of Hor (as Osiris) aided by Anubis.Michael D. Rhodes, The Hor Book of Breathings, FARMS, 2002, pg. 19 Osiris lies on a lion couch, with Anubis, the jackal headed god standing over him. Four canopic jars are shown below the figures, which have lids representing the four sons of Horus, Imset, Hapi, Qebeh-senuwef, and Duwa- mutef.
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The codex contains a small part of the Gospel of Matthew 14:6-13; 25:9-16; 25:41-26:1, on 3 parchment leaves (33 cm by 27 cm). It is written in two columns per page, 16 lines per page, in large uncial letters. It has breathings and accents. The codex was taken from Sinai and now is located in the National Library of Russia (Gr.
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The codex contains lessons from the Gospels lectionary (Evangelistarium). It contains texts of Luke 9:33-36; Matthew 17:1-9; Mark 6:14-18; Matthew 8:11-13. The text is written in Greek large uncial letters, on 2 parchment leaves (), in two columns per page, 21 lines per page. It has breathings and accents; iota subscript and error of itacism occur; the nomina sacra are contracted.
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This copy abounds with omissions in consequence of clauses having the same beginning or end, and many words are written in error twice over; most of which instances of gross carelessness are corrected by a later hand. There is no "ι subscriptum", "ι ascriptum" occurs twice at John 3:36 and is erased even there. Scrivener found only one example of ν εφελκυστικον in John 6:61 (erased). The breathings and accents are pretty correct.
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It contains lists of the (lists of contents) before each of the Gospels, lectionary markings at the margin (for liturgical service), and subscriptions at the end of each of the Gospels. It was beautifully written in a clear bold hand. It has breathings and accents, tolerably but not uniformly correct.F. H. A. Scrivener, A Full and Exact Collation of About 20 Greek Manuscripts of the Holy Gospels (Cambridge and London, 1852), p. XXVI.
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Tischendorf – discoverer and editor of the codex Scrivener and Tischendorf dated the manuscript to the 8th century, Gregory to the 9th century. In the present time the manuscript has been assigned on palaeographical grounds to the 9th centuryHandschriftenliste at the Münster Institute or to the 10th century. The 8th century is also possible palaeographically, but it is excluded by full marginal equipment, breathings and accents. The place of origin is still speculative.
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The codex contains 23 verses of the Gospel of Luke (9:35-47; 10:12-22), on two parchment leaves (25 cm by 18 cm). The text is written in two columns per page, 23 lines per page, in uncial letters. It contains music notes in red; it has accents and breathings, but not always. All the stops are expressed by a single point, whose position makes no difference in its significance.
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Alexandrine grammarians who codified Greek orthography during the second and first centuries BC, and who, among other things, introduced the signs for the rough and smooth breathings, were still using the distinction between words with and without initial /h/, but were evidently writing at a time when this distinction was no longer natively mastered by many speakers. By the late Roman and early Byzantine period, /h/ had been lost in all forms of the language.
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The codex contains lessons from the Gospels lectionary (Evangelistarium), it contains only fragments of two lessons with the texts of Luke 1:24-27 and Matthew 20:10-29. The text is written in Greek uncial letters, on 1 parchment leaf (), in two columns per page, 26 lines per page. It uses breathings, accents, punctuation, and interrogative sign; iota subscript occurs, errors of itacism. The nomina sacra are written in an abbreviated way.
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It used capital letters at the beginning of each section. It contains the Epistula ad Carpianum, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), Synaxarion (list of Saints), Menologion (saint days), numbers of , and pictures (before each Gospel). The breathings and accents are complete but very inaccurate (e.g. Matthew 13:2.33; 24:41; 25:6; Mark 5:3.4; 6:26; Luke 24:6; John 7:30).
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Johann Martin Augustin Scholz, Commentario inaigiralis de Codice Cyprio et familia quam sistit pro summis in theologia honoribus rite impetrandis in: Curae criticae in historiam textus Evangeliorum: commentationibus duabus, Heidelberg 1820, p. 58. It has rough breathing, smooth breathing, and accents from the original scribe (prima manu), but often omitted or incorrectly placed. The breathings are indicated by ⊢ and ⊣, these signs were often used in the codices from the 9th and 10th century. Errors of itacism are very frequent.
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The text written in one column per page, 25 lines per page. The breathings and accents are given correctly with very few exceptions. The text is divided according to the (chapters), whose numbers are given at the margin (added by later hand in Latin), and their (titles of chapters) at the top of the pages. The text of the Gospels has also a division according to the smaller Ammonian Sections, with references to the Eusebian Canons.
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Also of note was "A Loyal Woman's No" which was a patriotic lyric and attracted considerable attention during the American Civil War. Larcom was inclined to write on religious themes, and made two volumes of compilations from the world's great religious thinkers, Breathings of the Better Life (Boston, 1866) and Beckonings (Boston. 1886). Her last two books, As it is in Heaven (Boston, 1891) and The Unseen Friend (Boston, 1892), embodied much of her own thought on matters concerning the spiritual life.
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It is written in beautiful, and round minuscule letters, the initial letters are in gold and colour. It has regular breathings and accents. The text is divided into the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. There is also a division according to the Ammonian Sections (in Mark 233 Sections), whose numbers are given at the margin with references to the Eusebian Canons (written below Ammonian Section numbers).
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He was among the "several Godly Ministers" engaged in compiling the Body of Practical Divinity advocated to James Ussher at this time.J. Dury, ed. S. Hartlib, The Earnest Breathings of Forreign Protestants, Divines and Others, to the Ministers and Other Able Christians of These Three Nations, for a Compleat Body of Practicall Divinity... and an Essay of a Modell of the Said Body of Divinity (For T. Underhill, at the Anchor in Paul's Church-yard, London 1658), pp. 47-48 (Google).
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Especially clear is the > word snsn, in section 14, and part of the name of the mother of the owner of > the papyrus, (tay-)uby.t, repeated twice on the outer edge. An ink drawing > of the hypocephalus in the Church Historian's office shows these same areas > as being blank. It is likely that these portions were destroyed on the > original hypocephalus and someone (the engraver, one of Joseph Smith's > associates, or Joseph himself) copied the lines from the Book of Breathings > papyrus for aesthetic purposes.
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The comma is used in many contexts and languages, mainly to separate parts of a sentence such as clauses, and items in lists, particularly when there are three or more items listed. The word comma comes from the Greek (), which originally meant a cut-off piece; specifically, in grammar, a short clause. A comma-shaped mark is used as a diacritic in several writing systems and is considered distinct from the cedilla. In Ancient Greek, the rough and smooth breathings () appear above the letter.
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The codex contains the complete text of the four Gospels with some lacunae (Mark 3:28-4:8; John 20:15-21:25) on 152 leaves (size 23.3 cm by 16.2 cm). The text is written in one column per page, 28-39 lines per page. Words are written continuously without any separation, but includes accents and breathings. It contains lists of the (tables of contents) before each Gospel, numbers of the (chapters) at the margin, and the (titles) at the top of the pages.
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The codex consists of two different manuscripts: the first eight folios are a fragment of a lectionary of the Gospels (= lectionary 179), the remaining 130 folios are a lectionary of the Old Testament (Prophetologion). The whole codex is written on parchment leaves measuring 25.8 cm by 19.7 cm, only eight of which contain New Testament lessons. The text of lectionary 179 is written in Greek uncial letters in two columns of 19 lines to a page. It uses rough and smooth breathings, accents, and stichometrical points, not spaces, between the words.
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The young man, now in the form of Without Horns (Herok'aga), stood on the water and told his brothers to make the "herok'a breathings." They uttered, ahahe, ahahe, and as they pulled their empty bow strings back and forth, their opponents fell over dead. The young man, Herok'aga, became chief over the village that was once ruled by the slain brothers. In time Herok'aga had a daughter, and when it was time for her to be married, he set up an ordeal designed to test the worth of her suitors.
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Later Indo-Tibetan developments in Buddhist pranayama which are similar to Hindu forms can be seen as early as the 11th century, in the Buddhist text titled the Amṛtasiddhi, which teaches three bandhas in connection with yogic breathing (kumbakha).James Mallinson, The Amṛtasiddhi: Haṭhayoga's Tantric Buddhist Source Text, SOAS, University of London, 2016. pp. 1-3 with footnotes Tibetan Buddhist breathing exercises such as the "nine breathings of purification" or the "Ninefold Expulsion of Stale Vital Energy" (rlung ro dgu shrugs), a form of alternate nostril breathing, commonly include visualizations.Tenzin Wangyal.
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The codex contains an almost complete text of the four Gospels on 350 parchment leaves (14.5 cm by 10.5 cm) with some lacunae in Matt 3:12-4:17; 19:12-20:2; Luke 1:76-2:18; John 6:15-35; 8:6-39; 9:21-10:3. Texts of Mark 16:18-20 and John 21:22-25 were supplied by minuscule hand in the 12th-century. The text is written in one column per page, 21 lines per page. The letters are small, with breathings, and accents.
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Among the thirteen types of fallacies in his book Sophistical Refutations, Aristotle lists a fallacy he calls (prosody), later translated in Latin as accentus. While the passage is considered obscure, it is commonly interpreted as referring to the ambiguity that emerges when a word can be mistaken for another by changing suprasegmental phonemes, which in Ancient Greek correspond to diacritics (accents and breathings). Since words stripped from their diacritics do not exist in the Ancient Greek language, this notion of accent was troublesome for later commentators. Whatever the interpretation, in the Aristotelian tradition the fallacy remains roughly confined to issues of lexical stress.
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The large initial letters in red. The breathings (rough breathing, smooth breathing) and accents are given correctly, in spite of some not numerous but evident errors (e.g. αὑριον, ἐστη, ἀλωπηξ, ἀλεκτωρ, αποστελλῶ). The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. There is also another division according to the smaller and more ancient Ammonian Sections (in Matthew 356, in Mark 234, in Luke 342, in John only 219 sections), with references to the Eusebian Canons (written below Ammonian Section numbers).
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It was written on parchment continuously and without separation in elegant minuscule, furnished with breathings (spiritus asper and spiritus lenis) and accents, in Iota adscript. The initial letters are gilt, and on the first page of each Gospel the full stop is a large gilt ball. The text is divided according to chapters (κεφαλαια) whose numbers are given at the margin, with their titles () at the top of the page. The text of the Gospels is divided according to the smaller Ammonian Sections (in Matthew 352, in Mark 236 with last numbered section in 16:12, in Luke 340, in John 227), but references to the Eusebian Canons are absent.
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The codex contains the text of the four Gospels, on 226 parchment leaves (size ), with only two lacunae (Matthew 1:1-6:18; Luke 24:47-53). The text is written in one column per page, 29 lines per page. The breathings and accents are remarkable incorrect. It contains the Epistula ad Carpianum, the Eusebian tables, tables of the (contents) are placed before each Gospel, numbers of the (chapters) are given at the left margin, the (titles) at the top, the Ammonian Sections, without a references to the Eusebian Canons, subscriptions at the end of each of the Gospels of Matthew and Mark (Jerusalem Colophon), numbered stichoi, Synaxarion, and Menologion.
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The codex contains a complete text of the four Gospels, on 257 parchment leaves each approximately . The leaves are arranged in quarto and the text is written in two columns per page, 24 lines per column, in very elegant and small uncial letters, with breathings and accents (in red). The letters are similar to those from Codex Mosquensis II. The liturgical notes at the margin are written in minuscule letters. According to the biblical scholar Tischendorf the handwriting of the liturgical notes at the margin is very similar to the Oxforder manuscript of Plato dated to the year 895 and housed at the Bodleian Library.
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In the Egyptian religion, the heart was the key to the afterlife. It was essential to surviving death in the nether world, where it gave evidence for, or against, its possessor. Like the physical body (ẖt), the heart was a necessary part of judgement in the afterlife and it was to be carefully preserved and stored within the mummified body with a heart scarab carefully secured to the body above it to prevent it from telling tales. According to the Text of the Book of Breathings,It was thought that the heart was examined by Anubis and the deities during the Weighing of the Heart ceremony.
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Some individuals, institutions, and publishers continue to prefer the polytonic system (with or without grave accent), though an official reintroduction of the polytonic system does not seem probable. The Greek Orthodox church, the daily newspaper Estia, as well as books written in Katharevousa continue to use the polytonic orthography. Though the polytonic system was not used in Classical Greece, these critics argue that modern Greek, as a continuation of Byzantine and post-medieval Greek, should continue their writing conventions. Some textbooks of Ancient Greek for foreigners have retained the breathings, but dropped all the accents in order to simplify the task for the learner.
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Punctuation is rare (accents and breathings have been added by a later hand) except for some blank spaces, diaeresis on initial iotas and upsilons, abbreviations of the nomina sacra and markings of OT citations. The OT citations were marked by an inverted comma (>), as was done in Alexandrinus. There are no enlarged initials; no stops or accents; no divisions into chapters or sections such as are found in later manuscripts. The text of the Gospels is not divided according to the Ammonian Sections with a references to the Eusebian Canons, but divided into peculiar numbered sections: Matthew has 170, Mark 61, Luke 152, and John 80.
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This theme consists of three sections: the most important is the first one (ascending; bars 79—90), while the second (descending; 103—110) is just an answer for it and a transition to the third, that is build around the tonic (111—118). Their statement is followed by a characteristic 'windy' motive in the woodwinds, which is used much in later portions of the work, mostly to accompany other melodies, but sometimes independently. The music reaches its summit, and now comes the motto theme again, triumphant, with elegant harp arpeggios supporting its breathings. The woodwinds motive emerges to the foreground, and at last the key changes to Franck's favourite F minor.
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Tregelles dated the manuscript to the 8th century. Tregelles was aware that the handwriting is typical for the 6th century, but the handwriting of the commentary is much older. The letters ΕΘΟΣ are round, high, and narrow, and could not have been written before the 8th century. C. R. Gregory supported Tregelles's point of view. According to Nicholas Pocock, the manuscript could not have been written before the 6th century nor after the 8th century.N. Pocock, The Codex Zacynthius, The Academy (London, 19 February 1881), pp. 136c-137c. William Hatch in 1937, on the basis of palaeographical data, suggested that the codex should be dated to the 6th century. It does not use breathings and accents and the text of the commentary is written in uncial script.
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The codex contains a small parts of the Gospel of Matthew 26:2-4,7-9, on a fragment of one parchment leaf (36 cm by 28 cm). It is written in one column per page, 17 lines per page, in very large uncial letters. The letters are large, it has breathings. From the same manuscript descendant one parchment leaf classified as Uncial 092a. It contains Gospel of Matthew 26:4-7,10-12. It is located at the Saint Catherine's Monastery (Sinai Harris 11, 1 f.) in Sinai. 089 and 092a are fragments of the same leaf. Also Uncial 0293 (2 leaves) formerly belonged to the same manuscript. It was discovered in May 1975 during restoration work.Together with other uncials: 12 leaves from Codex Sinaiticus, 0278, 0279, 0280, 0281, 0282, 0283, 0284, 0285, 0286, 0287, 0288, 0289, 0290, 0291, 0292, 0293, 0294, 0295, 0296.
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The single forms have a general resemblance (with considerable differences in detail) both to the minuscule cursive of late papyri, and to those used in modern Greek type; uncial forms were avoided. In the course of the 10th century the hand, without losing its beauty and exactness, gained in freedom. Its finest period was from the 9th to the 12th century, after which it rapidly declined. The development was marked by a tendency # to the intrusion, in growing quantity, of uncial forms which good scribes could fit into the line without disturbing the unity of style but which, in less expert hands, had a disintegrating effect; # to the disproportionate enlargement of single letters, especially at the beginnings and ends of lines; # to ligatures, often very fantastic, which quite changed the forms of letters; # to the enlargement of accents, breathings at the same time acquiring the modern rounded form.
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