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Imagine stumbling upon a hidden treasure in the most unlikely of places, a garbage heap. This treasure, however, is not a literal gem but rather something of incredible value. A century ago, a discovery was made in a rubbish pile that holds immense significance even today. What was this treasure, and why does it matter?
The Treasure Unearthed
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).
At the beginning of the 20th century, two scholars from the University of Oxford, Bernard P. Grenfell and Arthur S. Hunt, journeyed to Egypt. In the midst of garbage heaps near the Nile Valley, they discovered numerous papyrus fragments. Later, in 1920, while cataloging the collection, Grenfell obtained additional fragments on behalf of The John Rylands Library in Manchester, England. Unfortunately, both men passed away before completing the catalog.
Another Oxford scholar, Colin H. Roberts, took over the task. During his sorting process, he came across a small papyrus fragment measuring 3.5 by 2.4 inches (9 x 6 cm). To his surprise, the Greek text contained familiar words. One side of the fragment featured words from John 18:31-33, and the other side held parts of verses 37 and 38. Roberts had found an invaluable artifact.
Dating the Treasure
Roberts believed the fragment to be quite old, but he needed to determine its age. He turned to the study of ancient writing, known as paleography, to compare the fragment’s handwriting with other dated ancient manuscripts. This method allowed him to establish an approximate age, but he sought further confirmation. He sent photographs of the fragment to three papyrologists for their expertise.
Upon examining the script and stroke styles, all three scholars agreed that the fragment was likely written in the first half of the second century C.E., only a few decades after the Apostle John’s death. Although paleography isn’t a foolproof dating method, this small piece of papyrus remains the oldest known manuscript fragment of the Christian Greek Scriptures.
Why This Fragment Matters
The discovery of this fragment from John’s Gospel holds great importance for those who cherish the Bible for two main reasons. Firstly, the fragment’s format offers insights into how early Christians valued the Scriptures.
In the second century C.E., written text was available in two formats: the scroll and the codex. Scrolls were made of papyrus or parchment, with text written on one side and then rolled up. However, the fragment discovered by Roberts had writing on both sides, indicating that it was from a codex. A codex resembled a book, with sheets of parchment or papyrus sewn together and folded.
For early Christians who spread the Bible’s message far and wide (Matthew 24:14; 28:19, 20), a compact codex format was more practical for evangelizing in various settings (Acts 5:42; 17:17; 20:20). The codex also facilitated individuals and congregations in creating their own copies of the Scriptures, likely contributing to the rapid expansion of Christianity.
The second reason this fragment is significant is that it reveals the reliable transmission of the original Bible text. Though the fragment contains only a few verses from John’s Gospel, its content aligns nearly perfectly with modern Bible translations. This demonstrates that despite being copied repeatedly over time, the Bible has not been altered.
The Rylands fragment is just one piece of evidence among countless fragments and manuscripts that attest to the accurate transmission of the original Bible text. In his book The Bible as History, Werner Keller asserts, “These old [manuscripts] are the most convincing answer to all doubts as to the genuineness and reliability of the text that we have in our Bibles today.”
While Christians do not rely solely on archaeological discoveries to bolster their faith, they do believe that “all Scripture is inspired of God” (2 Timothy 3:16). It is undoubtedly reassuring when priceless artifacts from the past, such as the Rylands fragment, serve to affirm what the Bible has maintained all along: “The saying of the Lord endures forever” (1 Peter 1:25). The discovery of this ancient treasure not only provides insight into the early Christian community but also offers tangible evidence of the Bible’s enduring and reliable nature throughout the centuries.
P52 (Gr. P. 457): An Early Testament to the Gospel of John
Contents: John 18:31–33, 37–38
Date: Early second century (ca. 110–150) Provenance: Believed to have originated from either Fayum or Oxyrhynchus, Egypt, though it may have circulated in both areas.
Location: Manchester, England: John Rylands University Library (Gr. P. 457)
P52 is a small early Christian manuscript that contains a few verses from the Gospel of John. It has been dated to the early second century (ca. 110–150) and offers valuable insights into the early circulation of the New Testament writings. The manuscript is written in a reformed documentary hand and measures 18 cm by 22 cm, with 18 lines per page.
Dating
The dating of P52 has been confirmed by several scholars, including Frederic G. Kenyon, H. I. Bell, Adolf Deissmann, and W. H. P. Hatch. Deissmann, for example, argued that the manuscript could have been written during the reign of Hadrian (A.D. 117–138) or even Trajan (A.D. 98–117).
The dating of P52 is based on comparisons with other ancient manuscripts, such as P. Fayum 110 (A.D. 94), the Egerton Gospel (A.D. 130–150), P. Oslo 22 (A.D. 127), P. London 2078 (reign of Domitian, A.D. 81–96), and P. Berolinenses 6845 (ca. A.D. 100). Of these, P. Berolinenses 6845 is considered the closest parallel to P52. Another manuscript with significant similarities to P52 is P. Oxy. 2533, which has been assigned a second-century date due to its appearance.
Considering these comparisons, P52 can be confidently dated to between A.D. 100 and 125. The close resemblance to earlier manuscripts, particularly P. Berol. 6845, suggests a date closer to A.D. 100. This is particularly remarkable if we accept the consensus dating for the composition of the Fourth Gospel (A.D. 80–85), as it would mean that P52 may be only around twenty years removed from the original text.
Provenance
P52 is believed to have circulated in both Fayum and Oxyrhynchus, Egypt. It was acquired in 1920 by Grenfell but remained unnoticed among numerous other papyrus fragments until 1934. That year, C. H. Roberts, a fellow of St. John’s College, identified the fragment as containing several sentences from John’s Gospel while sorting through unpublished papyri at the John Rylands Library in Manchester. Roberts quickly published a booklet describing the papyrus.
In conclusion, P52 is an invaluable early Christian manuscript that provides insights into the early circulation and transmission of the Gospel of John. Its early date, only a few decades removed from the original text, testifies to the rapid dissemination and preservation of the New Testament writings.
31 οι ϊουδαιο̣ι̣ ημε[ιν ουκ εξεστιν αποκτειναι ουδενα 32 ϊνα ο λο̣[γος του ι̅η̅υ̅ πληρωθη ον ει πεν σημαινω[ν ποιω θανατω ημελλεν απο θνησκειν 33 ισ[ηλθεν ουν παλιν εις το πραιτω ριον ο π[ειλατος και εφωνησεν τον ι̅η̅ν̅ και ειπ[εν αυτω συ ει ο βασιλευς των ϊου
(verso)
37 ειπεν ουν αυτω ο πειλατος ουκουν βασι [λευς ει συ απεκριθη ο ι̅η̅ς̅ συ λεγεις οτι 38 λεγει αυτω ο πειλατος τι εστιν αληθεια κ]α̣ι τουτο̣
P52 (John 18:31-33, 37-38)……………………….1881 Westcott and Hort (John 18:31-33, 37-38)
(recto)
31 οι ϊουδαιο̣ι̣ ημε[ιν ουκ εξεστιν αποκτειναι ουδενα 32 ϊνα ο λο̣[γος του ι̅η̅υ̅ πληρωθη ον ει πεν σημαινω[ν ποιω θανατω ημελλεν απο θνησκειν 33 ισ[ηλθεν ουν παλιν εις το πραιτω ριον ο π[ειλατος και εφωνησεν τον ι̅η̅ν̅ και ειπ[εν αυτω συ ει ο βασιλευς των ϊου
(verso)
37 ειπεν ουν αυτω ο πειλατος ουκουν βασι [λευς ει συ απεκριθη ο ι̅η̅ς̅ συ λεγεις οτι 38 λεγει αυτω ο πειλατος τι εστιν αληθεια κ]α̣ι τουτο̣
Translation of P52 Into English John 18:31–33, 37–38
[recto]
18 31 οι ϊουδαιο̣ι̣ ημε[ιν ουκ εξεστιν αποκτειναι ουδενα 32 ϊνα ο λο̣[γος του ι̅η̅υ̅ πληρωθη ον ει πεν σημαινω[ν ποιω θανατω ημελλεν απο θνησκειν 33 ισ[ηλθεν ουν παλιν εις το πραιτω ριον ο π[ειλατος και εφωνησεν τον ι̅η̅ν̅ και ειπ[εν αυτω συ ει ο βασιλευς των ϊου δ]αιω[ν 34 απεκριθη ι̅η̅ς̅ απο σεαυτου συ [τουτο λεγεις η αλλοι ειπον σοι περι εμου] [35 απεκριθη ο πειλατος μητι εγω ϊουδαιος] [ειμι το εθνος το σον και οι αρχιερεις παρ] [εδωκαν σε εμοι τι εποιησας 36 απεκριθη] [ι̅η̅ς̅ η βασιλεια η εμη ουκ εστιν εκ του κοσ] [μου τουτου ει εκ του κοσμου τουτου ην η] [βασιλεια η εμη οι ϋπηρεται οι εμοι ηγωνι] [ζοντο ϊνα μη παραδοθω τοις ϊουδαιοις νυν] [δε η βασιλεια η εμη ουκ εστιν εντευθεν] [37 ειπεν ουν αυτω ο πειλατος ουκουν βασι] [λευς ει συ απεκριθη ο ι̅η̅ς̅ συ λεγεις οτι]
[verso]
βασιλευς ειμι εγω εις το]υτο γ[ε]γεννη̣μαι και εληλυθα εις τον κο]σμον ϊνα μαρτυ ρησω τη αληθεια πας ο ων] εκ της αληθε̣[ι ας ακουει μου της φωνης] 38 λεγει αυτω ο πειλατος τι εστιν αληθεια κ]α̣ι τουτο̣ ειπων παλιν εξηλθεν προς] τους ιο̣[υ δαιους και λεγει αυτοις εγω ουδ]εμι[αν [ευρισκω εν αυτω αιτιαν 39 εστιν δε συν] [ηθεια υμειν ϊνα ενα απολυσω υμειν εν] [τω πασχα βουλεσθε ουν απολυσω υμειν] [τον βασιλεα των ϊουδαιων 40 εκραυγα] [σαν ουν παλιν λεγοντες μη τουτον αλλα] [τον βαραββαν ην δε ο βαραββας ληστης]
19 [1τοτε ουν ελαβεν ο πειλατος τον ι̅η̅ν̅] [και εμαστιγωσεν 2 και οι στρατιωται πλε] [ξαντες στεφανον εξ ακανθων επεθηκαν] [αυτου τη κεφαλη και ϊματιον πορφυ] [ρουν περιεβαλον αυτον 3 και ηρχοντο]
[recto]
18 31 The Jews said, “We do not have the authority to execute anyone.” 32 This happened so that the words Jesus had spoken, indicating the kind of death he was going to die, would be fulfilled. 33 Then Pilate went back into the governor’s residence, summoned Jesus, and asked him, “Are you the king of the Jews?” 34 Jesus answered, “Do you say this on your own, or did others tell you about me?” [35 Pilate replied, “Am I a Jew? Your own people and the chief priests handed you over to me. What have you done?”] 36 [Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would be fighting so that I would not be handed over to the Jews. But now my kingdom is not from here.”] 37 [Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king.]
[verso]
I was born and came into the world for this purpose: to testify to the truth. Everyone who is of the truth listens to my voice.” 38 Pilate asked him, “What is truth?” After saying this, he went out again to the Jews and told them, “I find no basis for a charge against him. 39 But it is your custom for me to release one prisoner to you at the Passover. Do you want me to release the king of the Jews?” 40 They shouted back, “Not him! Give us Barabbas!” Now Barabbas was a robber.
19
[1 Then Pilate took Jesus and had him flogged. 2 The soldiers twisted together a crown of thorns and put it on his head, and they put a purple robe on him. 3 They came up to him and said,]
INTERLINEAR OF P52 John 18:31–33, 37–38
[recto]
31 οι ϊουδαιο̣ι̣ ημε[ιν ουκ εξεστιν αποκτειναι The Jews said, “We do not have the authority to execute
ουδενα 32 ϊνα ο λο̣[γος του ι̅η̅υ̅ πληρωθη ον ει anyone,” 32 so that the word of Jesus would be fulfilled, which he
πεν σημαινω[ν ποιω θανατω ημελλεν απο had spoken, signifying what kind of death he was going to
θνησκειν 33 ισ[ηλθεν ουν παλιν εις το πραιτω die. 33 So Pilate went back into
ριον ο π[ειλατος και εφωνησεν τον ι̅η̅ν̅ the governor’s residence, called Jesus
και ειπ[εν αυτω συ ει ο βασιλευς των ϊου and said to him, “Are you the king of the Jews?
δ]αιω[ν 34 απεκριθη ι̅η̅ς̅ απο σεαυτου συ 34 Jesus answered, “Do you say this on your own, or
[τουτο λεγεις η αλλοι ειπον σοι περι εμου] did others tell you about me?”
[35 απεκριθη ο πειλατος μητι εγω ϊουδαιος] [35 Pilate replied, “Am I a Jew?
[ειμι το εθνος το σον και οι αρχιερεις παρ] Your own people and the chief priests handed
[εδωκαν σε εμοι τι εποιησας 36 απεκριθη] you over to me. What have you done? 36 Jesus answered,
[ι̅η̅ς̅ η βασιλεια η εμη ουκ εστιν εκ του κοσ] “My kingdom is not of this world.
[μου τουτου ει εκ του κοσμου τουτου ην η] If my kingdom were of this world,
[βασιλεια η εμη οι ϋπηρεται οι εμοι ηγωνι] my servants would be fighting so that
[ζοντο ϊνα μη παραδοθω τοις ϊουδαιοις νυν] I would not be handed over to the Jews. But now
[δε η βασιλεια η εμη ουκ εστιν εντευθεν] my kingdom is not from here.”
[37 ειπεν ουν αυτω ο πειλατος ουκουν βασι] [37 Therefore Pilate said to him, “So, are you
[λευς ει συ απεκριθη ο ι̅η̅ς̅ συ λεγεις οτι] not a king?” Jesus answered, “You say that
[verso]
βασιλευς ειμι εγω εις το]υτο γ[ε]γεννη̣μαι I am a king. For this purpose, I was born,
και εληλυθα εις τον κο]σμον ϊνα μαρτυ and for this reason, I have come into the world, to testify
ρησω τη αληθεια πας ο ων] εκ της αληθε̣[ι to the truth. Everyone who is of the truth
ας ακουει μου της φωνης] 38 λεγει αυτω listens to my voice.” 38 Pilate said to him,
ο πειλατος τι εστιν αληθεια κ]α̣ι τουτο̣ “What is truth?” And having said this,
ειπων παλιν εξηλθεν προς] τους ιο̣[υ he went out again to the Jews and said to them, “I find no
δαιους και λεγει αυτοις εγω ουδ]εμι[αν guilt in him. 39 But it is your custom for me
[ευρισκω εν αυτω αιτιαν 39 εστιν δε συν] [to release to you one prisoner at the Passover. So, do you want
[ηθεια υμειν ϊνα ενα απολυσω υμειν εν] [me to release to you
[τω πασχα βουλεσθε ουν απολυσω υμειν] the king of the Jews?” 40 They cried out again, saying, “Not this man,
[τον βασιλεα των ϊουδαιων 40 εκραυγα] but Barabbas!” Now Barabbas was a robber.
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In the second century C.E., written text was available in two formats: the scroll and the codex. Scrolls were made of papyrus or parchment, with text written on one side and then rolled up. However, the fragment discovered by Roberts had writing on both sides, indicating that it was from a codex. A codex resembled a book, with sheets of parchment or papyrus sewn together and folded.
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