Lectionary 1043 is a fragment assigned to the 400s, making it among the earliest lectionaries in existence. It resides in Vienna at the Austrian National Library (P.Vindob. G 2324). It contains, in whole or in part, ten lections from the Gospels: (1) from the end of Mt. 7:16-7:20 (2) Mt. 10:39 to the end of 10:43 (2) Mt 10:37-42 (3) from Mt. 3:7-3:12 (end of Sect 12) (4) Mt 3:13-17, (5) Mt 7:13 - (6) Mk. 6:(18)-6:29 (7) Lk. 2:1-20 (8) Lk. 11:27-32 (9) Lk. 24:36 - ??? (10) Jn. 20:2-13.
(1) MATTHEW 7
1. Mt 7:19 – OUN
X. Mt 10:37 – uncontracted UION
2. Mt 10:41 – LHMPSETAI
3. Mt 10:41 – LHMPSETAI
4. Mt 10:42 – EAN
In this lection we see Alexandrian orthography in 10:41, an agreement with the Byzantine text (and 01 and 019) in 10:42, and an agreement with 019 in verse 19.
(2) MATTHEW 3
5. Mt. 3:7 - AUTOU is absent, as in 01 and 03.
6. Mt. 3:10 - begins HDH DE KAI H as in the Byzantine Text, disagreeing with 01 03 05 032)
7. Mt 3:10 - the very rare reading TO before PUR
8. Mt 3:11 - UMAS BAPTISMA, agreeing with 01 032 and family 1.9. Mt 3:11 - AUTOU after UPODHMATA
10. Mt 3:11 - includes KAI PURI
11. Mt 3:14 - IWANNHS is absent after O DE, agreeing with 01 and 03.
12. Mt 3:16 - BAPTISQEIS DE, agreeing with 01 and 03 instead of the Byzantine KAI BAPTISQEIS
13. Mt 3:16 - agrees with 01 and 03 in the word-order of EUTHUS ANEBH
14. Mt 3:16 - HNEWCHQHSAN before OI OURANOI, agreeing with 03.
15, 16. Mt 3:16 - TO PNA TOU, agreeing with the Byzantine text in both the inclusion of TO and the inclusion of TOU
X. Mt 3:17 - UION is not contracted
17. - Mt 3:17 - HUDOKHSA, agreeing with C L P W 118 and a correction in 01.
(3) MATTHEW 4:23-5:12
18. - 4:23 – EN OLH TH GALILAIA
19. - 4:24 – includes KAI before DAIMONIZOMENOUS
20. 5:1 – PROSHLQON
21. 5:2 – E before TO STOMA
22. 5:2 – ENDIDASKEN (?)
23. 5:3 – AUTON
24. 5:6 – PINWNTES
X. 5:8 – uncontracted QEON
25. 5:9 – does not have AUTOI after OTI
26. 5:10 – has THS after ENEKEN (agreeing with Codex C)
27. 5:11 – does not have RHMA
28. 5:11 –only has PSEUDOMENOI after ENEKEN EMOU(5) MATTHEW 7
29. 7:13 –DIERCHOMENOI
30. 7:14 – OTI [no DE]
31. 7:15 – DE
32. 7:16 – STAPHULAS
Up to this point Lectionary 1043 is roughly twice as Alexandrian as it is Byzantine: seven readings are Byzantine, eleven are Alexandrian, and thirteen favor neither the Alexandrian nor the Byzantine text. But in Mark 6 we see a startling shift in favor of the Alexandrian text:
(6) MARK 6
34. 6:21 – EPOIHSEN (not EPOIEI) (with 01 03 019)
36. 6:22 –HRESEN (P45 and Byz: αρεσάσης) (with 01 03 019)
37. 6:23 – AUTH (not POLLA) – (notice the conflation in UBS)
38. 6:23 – AN (not EAN) (with 05)
39. 6:23 – O DE BASILEUS EIPEN (Byz & P45: ειπεν ο βασιλευς) (with 01 03 019)
40. 6:24 –AITHSWMAI (with 01 03 019)
41. 6:24 –BAPTIZONTOS (with 01 03 019)
42. 6:25–EUQUS (with 01 03)
43. 6:25 –ECHAUTHS DWS MOI (with 01 03 019)
44. :26 –SUNANAKEIMENOUS (with 05 Byz)
45. 6:27 –EUQUS (with 01 03 019)
46. 6:27 –KAIPHALHN
47. 6:28 –KAI (not O DE) (with 03)
48. 6:28–TW before KORASION
(8) LUKE 11
49. 27 – FWNHN GUNH
50. 28 –MENOUN GE
51. 29 – ZHTEI
52. 29 – does not have TOU PROFHTOU
53. 30 –TOIS NINEUITAIS SHMEION
(9) LUKE 24
54. 36 – LOUNTWN (missing LA-)
55. 36 – does not include O IHSOUS
(10) JOHN 20
56. 6 – KAI after OUN
57. 10 – TOUS after PROS (instead of AUTOUS or EAUTOUS)
58. 11 – MNHMEIW (instead of MNHMEION)
59. 11 – EXW KLAIOUSA
Out of 59 notable readings, when the 18 miscellaneous readings that are not supported by the flagship MSS of any text-type are set aside, the remaining 41 variation-units produce these simple ratios: 29/41 Alexandrian (70.7%) and 8/41 (19.5%) Byzantine.
Alexandrian dominance is particularly stunning in Mark 6. A future post zooming in on Mark Mk. 6:19-6:29 is planned. In the meantime, the strong affinity of Lectionary 1043 with the Alexandrian text should be noted, as well as two remarkable readings: AUTHS in Mark 6:22 and EUDOKIA in Luke 2:14 - diverging from 01 and 03!
The non-contraction of UION and QEON in Lectionary 1043 suggests an extraordinarily ancient production-date for its exemplar.
Lectionary 1043 should be treated as a witness of the first order in future compilations of the text of the Gospels.
This post is dedicated to the memory of James Roth.
