Family 1739

Family 1739 is a group of the New Testament manuscripts. The textual relation of this family to the main text-types, as Alexandrian, Western, and Byzantine, is still unclear. According to some scholars it represents the same text-type as the Caesarean text-type. Caesarean text is represented in the Gospels, and Family 1739 text in the rest of the books of the New Testament (except Apocalypse).

Description

This textual family was discovered after the codex 1739 and it includes the manuscripts 323, 630, 945, 1739, 1881 (in the Acts of the Apostles) and 2200. In the Pauline epistles, to this family belong the manuscripts 0121a, 0243/0121b, 6, 424, 630 (in part) and 1881.

The family was discovered after study of minuscule 1739, when attention of scholars was focused upon a number of other manuscripts (minuscules 6, 424, 1908, two uncial fragments formerly classified as parts of one manuscripts – 0121) whose peculiarities were observed before but not understood. In minuscule 424 it was a series of interlinear corrections. Eduard Freiherr von der Goltz, discoverer and first collator of 1739, and Otto Bauernfeind, observed textual relationship of these manuscripts to 1739. Bauernfeind confirmed also Origenian links of the text of Epistle to the Romans in minuscule 1739.[1]

The family derives from an archetype of about the 5th or 6th century and was the product of scholarly activity, probably in the library of Caesarea.[2]

According to G. Zuntz, the Pauline epistles of the family 1739 represent the Caesarean text-type. He found frequent agreement between Origen and 1739 (outside part of Romans), both agree with p46 against the lesser Alexamdrians.[3] According to C.-B. Amfhoux and B. Outtier (1884) the Catholic epistles of the family 1739 represent the Caesarean text-type, especially in the variants they share with Codex Ephraemi, Papyrus 72, and the Old Georgian version.[4]

Textual features

In 1 Corinthians 12:3 reads ουδεις εν πνευματι λαλων λεγει αναθεμα Ιησους και ουδεις δυναται ειπειν Κυριος Ιησους ει μη εν πνευματι αγιω (no one speaking by the Spirit [of God] ever says "Jesus be cursed!" and no one can say "Jesus is Lord" except by the Holy Spirit); in other textual traditions we find the object phrases in the accusative case Ιησουν, Κυριον Ιησουν; αναθεμα Ιησους is found in Origen comments.[1]

In 1 Corinthians 15:54 it lacks το φθαρτον τουτο ενδυσηται αφθαρσιαν και;[5]

In 1 Corinthians 16:6 παραμενω καταμενω;[5]

In 2 Corinthians 11:23 it has reading φυλακαις περισσοτερος, εν πληγαις υπερβαλλοντως, majority has this phase in the following sequence of words: 4 5 3 1 2;[6]

Old Georgian and Nubian version has some readings of the family 1739.

gollark: Interestingly enough, here in the UK™, COVID-19 means general GCSE exams were cancelled, but they still want to give everyone grades without having to have summer/aütumn exæms, so they're basically just going to be guessing the grade you might have gotten.
gollark: And how well everyone else did, and stuff like the total marks on the exam.
gollark: In that case % is betttererrer.
gollark: Grades let you distance, well, grades, from actual % results on stuff.
gollark: Of course, *that* means that how good you're considered depends on how well everyone else does. Although that probably would have been the case to some extent anyway.

See also

References
  1. J. Neville Birdsall, Collected papers in Greek and Georgian textual criticism, Texts and Studies vol. 3, Gorgias Press LLC, 2006, p. 82.
  2. J. Neville Birdsall, Collected papers in Greek and Georgian textual criticism, Texts and Studies vol. 3, Gorgias Press LLC, 2006, p. 81.
  3. G. Zunts, The Text of the Epistles, British Academy 1953, pp. 151-156
  4. Christian-Bernard Amphoux, An Introduction to New Testament textual criticism, Cambridge University Press 1991, pp. 104-105
  5. NA26, p. 470
  6. NA26, p. 488

Further reading
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