Discover the history of Minuscule 1689, a treasured New Testament manuscript that traversed centuries and conflicts before being rediscovered. Delve into its creation, its scribe’s identity, and its impact on modern biblical studies.
Minuscule 1689, classified as ε1054 in the von Soden numbering and in the Gregory-Aland numbering of New Testament manuscripts, is a 13th-century Greek minuscule manuscript of the New Testament on parchment. This manuscript, in a remarkable state of preservation, forms part of a group of New Testament manuscripts known as Family 13 (ƒ13). This manuscript was unaccounted for after World War I, following a relocation by Bulgarian troops, and was not found with the collection when the manuscripts were transferred to the National Library of Greece. However, it was rediscovered in 2006 among the manuscripts at the Academy of Sciences Library in Prague.
Physical Aspects of Minuscule 1689
Minuscule 1689 is a codex, a precursor to the modern book, containing the text of the four Gospels, inscribed on 197 parchment leaves, each measuring 20 cm by 15.8 cm. The text is presented in two columns per page, with 25 lines per page.
Beginning of the Gospel of Mark in Minuscule 1689
The hand that penned this manuscript has been described as “beautiful and professional,” and the parchment as “beautifully clear and clean.” The main text is written in a brownish-black ink color. Lectionary notes, indicating the beginning (αρχη / arche) and ending (τελος / telos) marks throughout, are inscribed in red ink. All three types of Greek accents, used to indicate voiced pitch changes, are written, along with breathing marks, which designate vowel emphasis and are almost always rounded. The manuscript also includes the Eusebian apparatus but lacks the Ammonian, both early systems of dividing the four Gospels into different sections.
Material considered “spurious” (readings deemed unoriginal to the text) is marked by symbols in the left margin, right beside where the spurious line begins. The tables of contents, known as κεφαλαια / kephalaia are included before each Gospel, except for the Gospel of Matthew, which appears lost. At the end of each Gospel is a horizontal red vine illustration written across the last column, followed by a subscription that notes the number of pages, lines (known as στιχοι / stichoi), and phrases (known as ρηματα / rhemata) written in the Gospel. The Gospel of John, instead of having a subscription, is immediately followed by the Synaxarion, a list of saint’s days.
Further examination of the textual character and the history of Minuscule 1689 will provide a deeper understanding of its significance in New Testament textual studies.
The Textual Significance of Minuscule 1689
The Greek text of Minuscule 1689 is a valuable asset in the field of New Testament textual criticism. It is considered a representative of the Caesarean text-type, a classification that has been subject to scholarly debate. Text-types are essentially families of New Testament manuscripts that share common readings, which differ from other groups, thus allowing scholars to categorize the manuscripts and use these differences to attempt to reconstruct the original text of the New Testament. The primary text-types are the Alexandrian, Western, and Byzantine, with the Caesarean text-type being less clearly defined and more contentious among scholars.
The Caesarean text-type was initially identified by biblical scholar Burnett Hillman Streeter and has been a point of contention among text-critics, including Kurt and Barbara Aland. The challenge with Minuscule 1689 is that it was missing for nearly a century, which meant that its readings had to be inferred from secondary sources, such as the apparatus of textual critic Hermann von Soden. However, von Soden’s work has been criticized for its reliability, leading to a cautious approach when considering Minuscule 1689’s relationship to other Family 13 manuscripts.
In the reconstruction of Family 13’s archetype for the Gospel of Mark, biblical scholars Kirsopp Lake and Silva Lake did not cite any readings from Minuscule 1689 due to the unreliability of von Soden’s apparatus. Instead, their reconstruction was based solely on the nine remaining Family 13 manuscripts.
Minuscule 1689 exhibits some unique textual characteristics when compared to other members of Family 13. Notably, it does not include the Pericope Adulterae (the story of the adulterous woman) after Luke 21:38, but rather in its traditional location after John 7:52, along with manuscripts minuscule 174 and 230. This placement is indicated by a red obelus at the start of John 7:53, suggesting an awareness of the pericope’s relocation. However, the manuscript follows the usual lectionary ending mark after John 8:11.
Additionally, Minuscule 1689 includes the text of Matthew 16:2b–3, which is often omitted in other Family 13 manuscripts. The text of Luke 22:43-44, which describes Jesus’ prayer and angelic visitation in the Garden of Gethsemane, is retained in its customary place and not moved after Matthew 26:39 as seen in some other manuscripts. A marginal note after Matthew 26:39 directs the reader to Luke 22:43, and obeli at the start of Luke 22:43 and the end of Luke 22:44, with another marginal note, guide the reader back to Matthew 26:39.
These textual variations and annotations within Minuscule 1689 not only contribute to the understanding of the manuscript’s own text but also provide insight into the scribal practices and theological considerations of the time. The manuscript’s text, therefore, serves as a testament to the meticulous work of scribes and the complex history of the New Testament’s transmission through the centuries.
The Historical Journey of Minuscule 1689
The history of Minuscule 1689 is as intriguing as its textual content. The manuscript was first observed by textual critic Caspar René Gregory in 1902, who interpreted the colophon to suggest the manuscript was copied in the year 1200 CE, which corresponds to the year 6708 after Creation according to the Byzantine calendar. In the same year, Kirsopp Lake, another renowned scholar, examined the manuscript and read the colophon as indicating a copying date of 1282 CE, or 6790 years after Creation. The Institute for New Testament Textual Research (INTF) has since dated the manuscript to the 13th century, corroborating the observations of both Gregory and Lake.
The colophon of the codex also reveals the identity of the scribe: a copyist named David Megglaboiton. This personal touch connects us to the individual who played a pivotal role in the transmission of the biblical text during this period.
Monastery of Timios Prodromos, original location of Minuscule 1689
Originally, Minuscule 1689 was housed at the Library of the Monastery of Timios Prodromos near Serres, Greece. However, the tumultuous events of World War I led to the manuscript’s displacement. Bulgarian troops took possession of the monastery’s manuscripts and transported them to Sofia. After the war’s conclusion, the Greek government reclaimed these manuscripts, and the majority were placed in the National Library of Greece in Athens. Unfortunately, Minuscule 1689 was not among the returned items and was considered lost for nearly a century.
The rediscovery of Minuscule 1689 in 2006 at the Academy of Sciences Library in Prague was a significant event for biblical scholarship. The manuscript’s current shelf number is 1 TG 3, marking its place among other valuable historical documents.
Since its reemergence, Minuscule 1689 has contributed to the ongoing scholarly work in New Testament textual studies. Notably, its readings from the Gospel of Mark have been included in the Editio Critica Maior (ECM) of Mark, a critical edition that aims to present the earliest attainable text of the New Testament books.
The journey of Minuscule 1689, from its creation by the hand of David Megglaboiton to its modern rediscovery, highlights the dynamic and often unpredictable path of New Testament manuscripts through history. Each step in this journey not only enriches our understanding of the manuscript’s past but also reinforces the importance of preserving and studying these ancient witnesses to the biblical text.
About the Author
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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