Minuscule 33, known in the Gregory-Aland numbering system and often hailed as “the Queen of the Cursives,” occupies a foundational position in New Testament textual criticism. This 9th-century C.E. Greek minuscule manuscript is valued for its textual affinity with the Alexandrian text-type and, notably, its frequent agreement with the primary Alexandrian uncials—Codex Vaticanus (B) and Codex Sinaiticus (א). Distinguished by its early date, fine preservation, and scholarly recognition, Minuscule 33 continues to serve as a critical witness to the stability of the Alexandrian tradition in the transmission of the New Testament text.
Contents
Minuscule 33 contains the entirety of the New Testament, with standard segmentation and marginalia typical of minuscule manuscripts from its era. While categorized as a complete New Testament codex, its notable variants in the Gospels, Acts, and Pauline epistles render it especially significant in textual comparison studies.
Minuscule 33 Folio 100 verso
Date
The manuscript has undergone various datings by textual scholars. Johann Martin Augustin Scholz and Jean-Pierre-Paul Martin initially assigned it to the 11th century, likely due to paleographic conservatism. However, Constantin von Tischendorf and Caspar René Gregory placed it earlier, in the 9th or 10th century. The Institute for New Testament Textual Research (INTF) presently dates Minuscule 33 to the 9th century C.E., a classification supported by paleographic features including its distinctive script and parchment style, which closely resemble other securely dated 9th-century cursives.
Minuscule 33 (Gregory-Aland), manuscript of the New Testament; 9th century
Provenance
While the precise origin of Minuscule 33 remains unclear, its text reveals an affiliation with the Alexandrian tradition, with sporadic elements of Byzantine influence—especially in the Acts and Pauline epistles. This mixture implies that the manuscript may have originated from a scriptorium where Alexandrian and Byzantine exemplars coexisted. There is no known scriptorium explicitly associated with Minuscule 33, but the features suggest Egyptian or southern Italian provenance, both areas where Alexandrian texts were circulated and copied well into the medieval period.
Housing Location
Minuscule 33 is preserved today at the Bibliothèque nationale de France (National Library of France) in Paris, cataloged under Greek Manuscripts, Codex Gr. 14. Its placement in one of Europe’s most renowned manuscript repositories ensures ongoing accessibility for scholarly consultation.
Bibliography
Minuscule 33 has been studied extensively by leading textual critics of the 18th and 19th centuries. Johann Jakob Griesbach collated its text in Matthew 1–18, recognizing its agreement with early Alexandrian readings. Birch, Scholz, and Tregelles each contributed to the study of the manuscript, with Samuel Prideaux Tregelles in particular offering a complete collation in 1850. He noted that this manuscript was among the most difficult to decipher, a statement indicating the scribe’s challenging handwriting or the wear of the parchment. The manuscript was later seen and described by Paulin Martin, and twice by Gregory (1884 and 1885). It was included by Kurt Aland in his 25th edition of Novum Testamentum Graece (1963), where its readings were integrated into the critical apparatus.
Physical Features
Minuscule 33 is written on parchment in a single column per page. Each page contains 48 lines of text in a clear, though densely written, Greek minuscule script. The manuscript shows numerous marginal annotations, ekphonetic marks, and chapter divisions (κεφάλαια), along with the Eusebian Canon tables and Ammonian Sections—tools aiding early Christian readers in Gospel harmony and navigation. Ornamental initials and red ink are used for headings, further aligning it with other high-quality 9th-century manuscripts.
Textual Character
The textual quality of Minuscule 33 is particularly pronounced in the Gospels, where its readings consistently align with Codices Vaticanus and Sinaiticus. It is categorized by Aland as Category II in the Gospels—indicating a manuscript with a largely Alexandrian base but with occasional alien influences—and Category I in the remainder of the New Testament, underscoring its exceptional value in Acts and the Epistles.
Matthew 21:44
Omitted entirely, aligning with early and diverse witnesses: 𝔓104, Codex Bezae (D), Old Latin manuscripts b, d, e, ff1, ff2, r1, the Syriac Sinaitic (syrs), and Tatian’s Diatessaron. The omission of this verse reflects what is often termed a “Western non-interpolation”—a shorter reading that is widely accepted among Alexandrian-aligned witnesses.
Matthew 8:13
Minuscule 33 includes an expanded reading: “και υποστρεψας ο εκατονταρχος εις τον οικον αυτου εν αυτη τη ωρα ευρεν τον παιδα υγιαινοντα” (“and when the centurion returned to the house in that hour, he found the slave well”), agreeing with א, C, N, Θ, 0250, family 1, 1241, g1, and Syriac Harklean. This longer reading aligns with the majority Alexandrian tradition and appears to preserve a more original form of the narrative with greater narrative detail.
Matthew 16:12
Contains a unique variant: “της ζυμης των Φαρισαιων” (“the leaven of the Pharisees”). This reading lacks support from any other known manuscript, suggesting a scribal slip or regional textual idiosyncrasy rather than an original reading.
Matthew 27:9
Omission of “Ιερεμιου” (Jeremiah), shared with Codex Beratinus, Old Latin a and b, syrs, syrp, and copbo. This variant may reflect scribal difficulty reconciling the quotation’s content with the prophet named, as the citation appears to echo Zechariah rather than Jeremiah. Nonetheless, the omission aligns with early textual witnesses and is indicative of Alexandrian precision.
Luke 4:17
Reads “καὶ ἀνοίξας τὸ βιβλίον” (“and opened the book”) with manuscripts A, B, L, W, Ξ, 892, 1195, 1241, ℓ547, and major early versions (Syriac, Coptic). This reading stands in contrast to “ἀναπτύξας” (“unrolled”), favored in Byzantine manuscripts. The term ἀνοίξας is simpler and more universally intelligible, thus likely original.
Acts 20:28
Reads “του κυριου” (“of the Lord”), agreeing with 𝔓74, C*, D, E, Ψ, and others. This reading supports a Christocentric understanding of the church’s founding and avoids theological conflation inherent in “του Θεου” or “του κυριου και του Θεου.”
Acts 28:29
Omitted, as supported by a wide array of Alexandrian and Western witnesses: 𝔓74, א, A, B, E, 81, 1175, 1739, 2464. This omission is likely original, and the presence of this verse in later manuscripts reflects a secondary expansion typical of the Byzantine tradition.
Romans 8:1
Reads “Ιησου κατα σαρκα περιπατουσιν αλλα κατα πνευμα” with broad Byzantine and Western support. Although not the shortest reading, this expanded phrase clarifies the ethical implication of walking in the Spirit and may reflect an early clarification.
1 Corinthians 2:1
Reads “μαρτυριον” (“testimony”) rather than “μυστηριον” (“mystery”) or “σωτηριον” (“salvation”), aligning with B, D, G, P, Ψ, 81, 1739, and others. “Μαρτυριον” is contextually superior and coheres with Paul’s theme of preaching the gospel as attested truth.
1 Corinthians 3:4
Reads “ουκ ανθρωποι” (“not men”), agreeing with the earliest and most reliable Alexandrian texts, including 𝔓46, א, A, B, C, 81, 1175, and 1739. This reading contrasts with the Byzantine “ουχι σαρκικοι” (“not fleshly”), which is a theological expansion.
1 Corinthians 7:5
Reads “τη προσευχη” (“prayer”), omitting “fasting,” consistent with 𝔓11, 𝔓46, א*, A, B, and others. The shorter reading reflects the more original form; fasting appears to be a scribal addition motivated by ascetic practice traditions.
2 Timothy 1:11
Reads “καὶ διάκονος” (“and servant”), which is a more concise designation than “καὶ διδάσκαλος ἐθνῶν” (“and teacher of nations”), likely reflecting the original description of Paul’s ministry before later elaboration.
Evaluation and Category Placement
Kurt Aland’s placement of Minuscule 33 into Category II for the Gospels and Category I for the remainder of the New Testament reflects its high value as an Alexandrian witness. The Claremont Profile Method classifies it as a weak member of the Alexandrian group, indicating that while it generally aligns with Alexandrian readings, it does not exhibit the textual purity of primary Alexandrian uncials such as B and א. However, it consistently offers valuable confirmation of the Alexandrian text’s early form.
Conclusion
Minuscule 33 stands as one of the most vital cursive manuscripts for reconstructing the original text of the New Testament, particularly through its alignment with Alexandrian readings and early uncials. Though it includes sporadic Byzantine readings, particularly in the Pauline epistles, its text of the Gospels is of such quality that it continues to serve as a standard-bearer for textual purity in that section. Scholars rightly regard it as among the finest minuscule witnesses, meriting its historical title: “the Queen of the Cursives.”
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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