A scholium in codex Vaticanus graecus 156 provides evidence that Cassius Dio's Roman History once contained an explicit reference to the ludi saeculares of a.d. 204, something that has been denied in recent scholarship.

Two Greek gospel manuscripts with an exegetical commentary in catena form present a text of Mark which ends in the middle of Mark 16.8. One is GA 304, a twelfth-century codex which is often adduced as a witness to the Short Ending. The other is the eleventh-century GA 239, which has not previously featured in discussions of the conclusion of Mark. In each case, it is shown that considerations of scribal practice, codicology and the broader traditions of text and catena mean that neither witness should be treated as evidence for the Short Ending as found in Codices Sinaiticus and Vaticanus.

Since the beginning of the century, the digitization of medieval manuscripts has been a major concern of institutions in the possession of such material. This has led to the massive production of digital surrogates for online display. Preservation condition and temporal and spatial limitations are no longer restrictions for accessing these objects, making them easily available to a potentially larger public than before. The databases created for hosting the surrogates are designed for different categories of audience, with various standards in mind and different levels of technical sophistication. Although primarily accessed for the texts they bear, the digital surrogates of manuscripts are also the object of study of a specialized group of users interested in their physical features. This review will discuss whether databases that comprise digital surrogates of Greek New Testament manuscripts built by different types of institutions are efficient in addressing the needs of this admittedly small audience. I examine questions of content, interface, organization, and rationales behind the choices of their creators.

The third edition of Stephanus' Greek New Testament (ΤΗC ΚΑΙΝΗC ΔΙΑΘΗΚΗC ΑΠΑΝΤΑ: Paris, 1550), known as the editio regia, is held in high regard in English Protestantism. It was this text which underlay the English translation (by W. Whittingham and others) published in Geneva in 1557 that greatly influenced the Geneva Bible published three years later. In effect, Stephanus' edition was the Textus Receptus of the Greek New Testament for over three hundred years.