Minuscule 13, designated in the Gregory-Aland numbering system and ε 368 in the von Soden numbering, stands as a significant Greek minuscule manuscript of the New Testament. This manuscript, primarily containing the four Gospels, offers a unique glimpse into the textual transmission and liturgical practices of the 13th century, a period marked by significant developments in Christian scholarship and manuscript production.

Dated to the 13th century through comparative writing styles (palaeography), Minuscule 13 is a testament to the medieval scribal traditions that played a crucial role in the preservation and propagation of New Testament texts. The manuscript, despite missing several pages, is a valuable artifact for textual criticism, providing insights into the textual variations and practices of its time.

The Longer Ending of Mark [FN In the Updated American Standard Version]

9 [[Now when he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 10 She went and told those who had been with him, as they mourned and wept. 11 But they, when they heard that he was alive and had been seen by her, they did not believe it.

12 And after these things he appeared in another form to two of them, as they were walking into the country. 13 And they came back and reported to the rest, but they did not believe them.

The Great Commission

14 Afterward he appeared to the eleven themselves as they were reclining at table, and he reproached them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen. 15 And he said to them, “Go into all the world and preach the gospel to the whole creation. 16 He who believes and is baptized shall be saved, but he who does not believe shall be condemned. 17 And these signs shall accompany those who believe: in my name they shall cast out demons; they shall speak in new tongues; 18 they shall pick up serpents, and if they drink any deadly poison, it shall not hurt them; they will lay hands on the sick, and they shall recover.”

19 So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. 20 And they went out and preached everywhere, while the Lord worked with them and confirmed the message through the accompanying signs.]]

Mark ends at 16:8, which is supported by א B 304 syrs copsa (l MS) arm geo (2 MSS) Hesychius Eusebian canons MSSaccording to Eusebius MSSaccording to Jerome MSSaccording to Severus. In short, the traditional longer ending Mark 16:9–20 is not supported by the earliest and best manuscripts: (1) The early church fathers had no knowledge of anything beyond verse eight. (2) Such ancient scholars as Eusebius and Jerome marked them spurious. (3) The style of these verses is utterly different from that of Mark. (4) The vocabulary used in these verses is different from that of Mark. (5) Verse 8 does not transition well with verse 9, jumping from the women disciples to Jesus’ resurrection appearance. Jesus does not need to appear because Mark ended with the announcement that he had. We only want that because the other Gospels give us an appearance. So we expect it. (6) The very content of these verses contradicts the facts and the rest of the Greek New Testament. With textual scholarship, being very well aware of Mark’s abrupt style of writing and abrupt ending to his Gospel does not seem out of place. Eusebius and Jerome agree.

Description and Structure of Minuscule 13

The codex format of Minuscule 13, a precursor to the modern book, encapsulates the four Gospels on 170 parchment leaves, measuring 23.9 cm by 18.2 cm. This manuscript, however, is not without its gaps, missing significant portions of the Gospels. The text is meticulously inscribed in two columns per page, with 28-30 lines per page, in minuscule letters – a common practice in medieval manuscript production.

A notable error in the binding process led to the misplacement of pages containing parts of Luke’s Gospel, an error indicative of the challenges faced in medieval book production. Frederick H. A. Scrivener, a renowned biblical scholar and textual critic, pointed out that the manuscript is not correctly written, highlighting the human element in manuscript transcription.

The text in Minuscule 13 is organized according to the κεφαλαια (chapters) and τιτλοι (titles), with chapter numbers marked in the margin and titles at the top of the pages. Additionally, it features the division according to the smaller Ammonian Sections, with no references to the Eusebian Canons, a system often used in other manuscripts for cross-referencing the Gospels.

Textual Features and Variants

Minuscule 13 exhibits numerous itacisms and other errors common in manuscripts of its time, as noted by classicist William Hugh Ferrar. These include the frequent confusion between the letters omicron (ο) and omega (ω), and the diphthong ου written for upsilon (υ) in one instance. The manuscript also shows evidence of scribal carelessness, with omissions of words and parts of words and occasional issues with nu-moveable causing hiatus.

William Hugh Ferrar was an important figure in the field of biblical studies, particularly known for his work in New Testament textual criticism. He is most recognized for identifying and studying a group of Greek New Testament manuscripts which came to be known as the “Ferrar Group” or Family 13. His work involved detailed analysis and collation of these manuscripts, contributing significantly to the understanding of the textual transmission and variations within the New Testament. His identification and study of Family 13 have been influential in the field of biblical scholarship, providing insights into the complex history of New Testament textual traditions. Ferrar’s contributions are not limited to the identification of this manuscript group; his broader work in biblical studies and textual criticism has been valuable in advancing the understanding of the New Testament’s textual history. His legacy in the field is marked by his meticulous scholarship and the impact of his discoveries on subsequent biblical research and scholarship.

Nomina sacra, a practice of abbreviating sacred names or words, are employed throughout Minuscule 13. These include abbreviations for Jesus, Lord, Christ, David, Israel, Jerusalem, heaven, man, savior, father, mother, spirit, and cross, among others. This practice reflects the reverence and tradition surrounding the transcription of these sacred terms in Christian manuscripts.

Liturgical Adaptations and Annotations

Minuscule 13 was adapted for liturgical use, as evidenced by the lectionary markings in the margins, the Synaxarion, Menologion, and detailed subscriptions at the end of each Gospel. These features demonstrate the manuscript’s role not just as a textual repository but also as a tool for worship and religious observance.

The manuscript contains tables of the κεφαλαια (chapters) before each Gospel, facilitating its use in a liturgical setting. The subscriptions at the end of each Gospel provide fascinating insights into the early Christian understanding of the origins and compositions of the Gospels. For instance, the subscription to Matthew claims it was written in Hebrew eight years after Christ’s Ascension, while Mark is said to have been written in Latin ten years after the Ascension. These historical claims, while not supported by modern scholarship, offer a glimpse into the beliefs and traditions of the manuscript’s era.

Unique Textual Placements and Omissions

Minuscule 13 is notable for its unique placement of certain textual passages. The Pericope Adulterae (John 7:53–8:11) is found following Luke 21:38, diverging from its traditional placement in the Gospel of John. This variant is a characteristic feature of the Family 13 group, to which Minuscule 13 belongs. Such rearrangements raise intriguing questions about the textual transmission and the choices made by scribes and early Christian communities.

NTTC Was the Woman Caught in Adultery John 7:53-8:11 In the Original and What Was Being Taught?

NTTC JOHN 7:53–8:11: Where Did Those Verses Go of Jesus and the Woman Caught In Adultery?

Additionally, Minuscule 13 omits Matthew 16:2b–3, the “signs of the times” passage, and places Luke 22:43-44, which describes Christ’s agony at Gethsemane, after Matthew 26:39. These variations are significant as they provide insights into the textual traditions and theological emphases of the time. The omission and rearrangement of these passages suggest a dynamic and evolving understanding of the Gospel narratives in the medieval period.

Minuscule 13 is more than just a historical artifact; it is a window into the medieval world of New Testament textual transmission. Its physical attributes, textual features, and liturgical adaptations provide a rich tapestry of information about the religious, cultural, and scholarly practices of its era. The manuscript’s unique textual variants contribute significantly to the field of New Testament textual criticism, offering scholars a valuable resource in their quest to understand the development and transmission of the Christian biblical texts.

The study of Minuscule 13, therefore, is not just an exercise in historical scholarship; it is a journey into the heart of early Christian textual tradition. It helps us appreciate the meticulous work of medieval scribes and the complex processes that have shaped the New Testament texts as we know them today. As we continue to explore and analyze manuscripts like Minuscule 13, we gain a deeper understanding of the rich and diverse heritage of the Christian faith.

Textual Characteristics and Classification

1. Caesarean Text-Type: Minuscule 13 is considered representative of the Caesarean text-type, one of the less extensively documented text-types in New Testament textual criticism. The Caesarean text is known for its unique readings, which often stand between the Alexandrian and the Western text-types, presenting a blend of textual traditions.

2. Family 13 Affiliation: This manuscript’s textual relationship with Family 13, confirmed through the Claremont Profile Method (a specialized method of analyzing textual data), places it within a group of manuscripts known for their distinct textual characteristics. Family 13 manuscripts often share specific readings and variants, setting them apart from other manuscript families.

3. Aland’s Evaluation: New Testament scholars Kurt and Barbara Aland’s analysis of Minuscule 13 reveals its complex textual nature. It aligns with the Byzantine text in certain passages but also contains readings that agree with the reconstructed original New Testament text. Furthermore, Minuscule 13 has a significant number of independent or distinctive readings, underscoring its importance in textual criticism.

4. Category III Placement: Kurt Aland classified Minuscule 13 in Category III of his New Testament manuscript classification system. This category is reserved for manuscripts that exhibit a mix of early readings with a considerable influence of Byzantine readings and other unidentified sources. Such manuscripts are crucial for understanding the evolution of the New Testament text, particularly in how they bridge early and later textual traditions.

5. Uncial Ancestor and Origin: The manuscripts of the Ferrar group, including Minuscule 13, are believed to be derived from an uncial ancestor from Southern Italy (Calabria) or Sicily in the 7th century. This geographical and historical context provides insights into the manuscript’s production and the textual transmission within that region.

Notable Textual Variants in Minuscule 13

1. Matthew 1:16 Variant: In Matthew 1:16, Minuscule 13 presents a unique reading: “ω μνηστευθεισα παρθενος, Μαριαμ εγεννησεν Ιησουν τον λεγομενον Χριστον” (to whom was betrothed a virgin, Mary, begat Jesus, the one called Messiah). This variant aligns with Codex Koridethi, the Curetonian Syriac, and other manuscripts of Family 13, offering an alternative to the more familiar textual tradition.

2. John 12:5 Variant: In John 12:5, Minuscule 13 reads “διακοσιων” (two hundred) instead of the more common “τριακοσιων” (three hundred), aligning with other manuscripts of Family 13 and Family 1424. This variant offers a different valuation in the narrative of Mary anointing Jesus with expensive perfume.

Minuscule 13’s textual peculiarities not only contribute to the rich tapestry of New Testament textual criticism but also highlight the intricate and multifaceted process of scriptural transmission in early Christianity. Its study provides scholars with valuable insights into the diversity of early Christian texts,

the evolution of textual traditions, and the complex interplay between different manuscript families. The manuscript’s distinct readings and placement within both the Caesarean text-type and Family 13 underscore the importance of considering a wide range of textual witnesses in reconstructing the New Testament text.

The contribution of Minuscule 13 to our understanding of New Testament textual history is significant. Its unique variants, such as those in Matthew 1:16 and John 12:5, offer alternative readings that challenge and enrich our understanding of the textual development of the Gospels. These variations not only shed light on the textual dynamics of the early Christian period but also highlight the diverse theological interpretations and liturgical practices that influenced the transmission of these sacred texts.

In the broader context of New Testament textual criticism, manuscripts like Minuscule 13 remind us of the meticulous work of ancient scribes and the complex historical processes that have shaped the Christian biblical canon. The study of such manuscripts continues to be a vital part of understanding the origins, transmission, and evolution of the New Testament, providing a window into the early Christian world and its rich textual heritage.

Minuscule 13, with its rich history, is a vital piece in the puzzle of New Testament textual criticism. Its journey from creation to modern-day scholarship highlights the intricate path of biblical manuscript transmission and the scholarly endeavors to understand its origins and text.

Origins and Early History

Minuscule 13 is believed to have been written in Calabria or Sicily. The specific region of its origin, either Calabria or Sicily, is notable given the historical and cultural milieu of these areas during the medieval period. These regions were crossroads of various cultural influences, including Byzantine and Western, which may have impacted the scribal practices and textual traditions reflected in the manuscript.

Ownership and Scholarly Collation

The manuscript eventually came into the possession of Charles Maurice Le Tellier, the Archbishop of Reims, between 1671 and 1710. This period was marked by a growing interest in biblical scholarship and manuscript collection among European ecclesiastical and academic circles. Le Tellier’s ownership of not only Minuscule 13 but also codices 10, 11, and others, underscores his role as a significant collector of biblical manuscripts.

Minuscule 13 was first collated by the Abbé de Louvois, who prepared it for use by Ludolph Kuster in his edition of theologian John Mill’s “Novum Testamentum.” This early scholarly work, in which the manuscript was cited as Paris 6, indicates the beginning of its academic journey and its contribution to New Testament textual studies.

Subsequent Contributions by Textual Critics

The manuscript was further studied by Johann Jakob Wettstein, a prominent biblical scholar and textual critic of his time. Wettstein’s collation and numbering of the manuscript as ’13’, a designation that continues to this day, was a significant contribution to its scholarly record.

Following Wettstein, the manuscript was examined by Johann Jakob Griesbach, another renowned figure in textual criticism. Griesbach’s high esteem for the text of Minuscule 13 reflects its importance and reliability in the eyes of early New Testament scholars.

The manuscript was also used by Andrew Birch in his edition of the Greek New Testament and later studied by Paulin Martin, J. Rendel Harris, and C. R. Gregory, who saw the manuscript in 1884. These successive scholarly engagements attest to the manuscript’s enduring significance in biblical studies.

Ferrar’s Collation and the Ferrar Group

Though collated by Ferrar in 1868, the manuscript’s details were published posthumously by T. K. Abbott in “A Collation of Four Important Manuscripts of the Gospels.” Ferrar’s analysis, which grouped codices 13, 69, 124, and 346 as transcripts of the same archetype, laid the foundation for what would be known as the Ferrar Group or Family 13. This grouping underscored the shared textual characteristics and lineage among these manuscripts.

Kirsopp Lake, building upon Ferrar’s conclusions, used Minuscule 13 for his edition of the Gospel of Mark in Greek. Lake’s work in reconstructing an archetype for these

manuscripts further solidified the concept of the Ferrar Group and highlighted the significance of Minuscule 13 within this family of texts.

Current Location and Accessibility

Today, Minuscule 13 is housed at the Bibliothèque nationale de France (National Library of France) in Paris, catalogued as Gr. 50. Its placement in one of the world’s most renowned libraries ensures its preservation and accessibility to scholars and researchers. The Bibliothèque nationale de France, with its extensive collection of manuscripts and historical documents, provides an ideal environment for the ongoing study and analysis of this important manuscript.

Conclusion

The history of Minuscule 13 is a testament to the enduring interest in and significance of New Testament manuscripts. From its origins in Southern Italy or Sicily to its current home in Paris, the manuscript has journeyed through centuries, engaging the minds of some of the most notable scholars in biblical and textual studies. Each examination and collation has added to our understanding of its text, origins, and the broader context of New Testament manuscript transmission. Minuscule 13, as part of the Ferrar Group, continues to be a key resource in the study of the textual history of the New Testament, offering insights into the diversity and development of early Christian texts.