Alongside Codex Sinaiticus, it is regarded as one of the two most important witnesses to the early textual tradition of the Christian Scriptures, both Old and New Testaments. Its textual value lies in preserving a form of the Alexandrian text-type, which is considered by most scholars to be the closest extant form to the original writings of the New Testament.

Codex Vaticanus has been part of the Vatican Library holdings since at least the mid-15th century CE, making it one of the earliest acquisitions of the institution after its formal establishment by Pope Nicholas V. While the precise provenance of the manuscript remains uncertain, paleographic analysis places its origin in the early to mid-4th century CE, most likely in Egypt, a major center of biblical scholarship and manuscript production during that period. The codex exemplifies the monumental transition from papyrus rolls to large-format parchment codices, reflecting the Christian preference for the codex form and the technical sophistication of late antique book production.

As one of the great uncials, it is central to the history of textual criticism. Modern critical editions of the Greek New Testament, including the Nestle-Aland and United Bible Societies’ editions, rely heavily on its readings. Its preservation in relatively complete form, despite later losses, makes it a cornerstone for reconstructing the biblical text and understanding the transmission of Scripture in late antiquity.

circa 555 CE

The Codex Vaticanus is written on fine vellum, with the surviving portion consisting of 759 leaves. Each leaf measures approximately 27 by 27 centimeters, and the text is laid out in three columns per page—an unusual but not unique format in surviving biblical manuscripts. The script is a clear, elegant uncial hand, executed by at least two scribes, with corrections introduced by later hands spanning several centuries.

In terms of contents, the codex originally contained the entire Greek Bible: the Septuagint version of the Old Testament and the New Testament. Today, it is missing portions. In the Old Testament, parts of Genesis (1.1–46.28), Psalms (105.27–137.6), and the last section of the New Testament are absent. The New Testament is preserved up to Hebrews 9:14, after which the codex breaks off, leaving the Pastoral Epistles, Philemon, and Revelation completely lost. Scholars generally agree that these sections were once part of the manuscript but were lost in antiquity.

Textually, Codex Vaticanus belongs to the Alexandrian text-type, though with some distinctive variants. In the Gospels, it exhibits a particularly pure Alexandrian tradition, often agreeing with Codex Sinaiticus and early papyri, while in Acts and the Epistles its text shows occasional divergence. The value of its text lies in its antiquity, consistency, and resistance to the later Byzantine harmonizations that dominate the majority of medieval Greek manuscripts.

The codex also reveals important information about scribal practices. Nomina sacra (sacred names) are consistently abbreviated, margins are narrow, and there are very few ornamental features, reflecting the manuscript’s functional purpose as a reference text rather than a luxury object. Later marginal corrections, especially those by a 10th or 11th century hand, indicate a continued use of the manuscript in scholarly and ecclesiastical settings.

The significance of Codex Vaticanus lies not only in its age and completeness but also in its textual reliability. Modern scholarship views it as one of the best witnesses to the early form of the Greek Scriptures. Its preservation in the Vatican, long restricted to select scholars until the 19th century, has shaped the history of biblical studies. With the development of facsimile editions and digital reproductions, Codex Vaticanus is now accessible for detailed analysis worldwide, maintaining its central role in the ongoing reconstruction of the biblical text.