Introduction to P37

Papyrus 37, designated by P37 in the Gregory-Aland numbering, is an early copy of the New Testament in Greek. This papyrus manuscript contains fragments of the Gospel of Matthew, dating to the mid-3rd century, around 240-260 C.E. Its dating is substantiated through its textual and palaeographical affinities with other papyri, notably P53 (dated to 260 C.E.), the correspondence of Heroninos (dated shortly before or after 260 C.E.), and a letter by Kopres (P. Greco-Egizi 208, dated to 256 C.E.).

P37 was discovered in the Fayum region of Egypt and is currently housed at the University of Michigan Library (Inventory No. 1570). The manuscript is significant not only for its antiquity but also for its contribution to our understanding of the textual history of the Gospel of Matthew. The text of P37 exhibits a close relationship with the Byzantine text-type, though it also contains some unique readings that contribute to the broader spectrum of textual variations within the early New Testament manuscripts.

The preservation of P37 provides invaluable insights into the transmission and textual variations of the Gospel of Matthew during the early centuries of Christianity, reflecting the scriptural landscape of the time and the meticulous efforts of early Christian scribes.

Date of P37

The dating of Papyrus 37 (P37) to the mid-3rd century, approximately 240-260 C.E., is supported by several key pieces of evidence. Palaeographical analysis, which examines the style of the script used in the manuscript, places P37 within this timeframe.

Several comparable documents also help to corroborate this dating. Papyrus 53 (P53), dated to around 260 C.E., shows similar script characteristics. Additionally, the correspondence of Heroninos, a collection of papyri dated shortly before or after 260 C.E., and a letter by Kopres (P. Greco-Egizi 208, dated to 256 C.E.), exhibit writing styles and textual features consistent with those found in P37.

These comparative analyses provide a solid basis for dating P37, placing it firmly within the mid-3rd century, a period marked by significant developments in the transmission and preservation of early Christian texts. This dating helps scholars understand the historical and textual context of the Gospel of Matthew during this era, shedding light on the manuscript traditions and scribal practices of early Christianity.

Content of P37

Matthew 26:19–52

Physical Features of P37

Papyrus 37 (P37), currently housed at the University of Michigan, Ann Arbor Library (inventory #1570), was acquired in Cairo, Egypt, in 1924. Although its exact origin remains unknown, it is highly probable that it came from Egypt, given the region’s significant production and preservation of papyrus manuscripts.

P37 is a fragment of a single leaf, measuring approximately 12.1 cm by 22.4 cm, though it was likely around 15 cm by 25.5 cm originally. The fragment contains one column of text, with 33 lines per column and about 40 to 50 characters per line. It is significantly damaged on all sides, resulting in numerous lacunae. The surviving text of Matthew includes verses 26:19-52, covering key events such as the Last Supper, Judas’ betrayal, and the beginning of Jesus’ arrest.

The script of P37 is legible and resembles a cursive-like style common between 200 and 350 C.E. The letters are irregularly linked, which complicates precise paleographical dating. The variations in the letters suggest the writer was literate and educated but not an experienced scribe, as the handwriting appears similar to that found in personal letters and documents from the mid-3rd century.

P37 employs certain nomina sacra (See Image) and lacks punctuation or accent marks. However, dots inserted at irregular intervals by a later hand are present, likely to assist with reading. This feature indicates that the manuscript might have been used in a church setting. Due to the fragmentary nature of the manuscript, it is challenging to determine the exact regularity or purpose of these dots with certainty.

Textual Character of P37

The textual character of Papyrus 37 (P37) is predominantly aligned with Western readings, although it also exhibits a blend of Alexandrian and Caesarean text-types. According to Sanders’ analysis, there are 85 extant variants within the fragmentary portion of Matthew 26:19-52. Of these variants, 18 are supported by nearly all known manuscripts, 11 are unique to P37, and the remaining 56 align with readings found in Western, Alexandrian, and Caesarean traditions.

P37’s textual character has led scholars to conclude that it most likely originated in Egypt, given its unique blend of variants and textual features. Sanders described the text as a “Western text” with specific variants peculiar to Egypt. This manuscript shows a notable affinity with Papyrus 45 (P45). Both P37 and P45 were once classified under the “Caesarean” text-type but are now more accurately described as “free” texts, reflecting a less standardized and more eclectic approach to the transmission of the text.

The reconstruction of P37 in areas where the manuscript is damaged relies on comparing the missing space to the number of letters in various readings. This method helps scholars piece together the likely original text.

The handwriting of P37 finds its best parallels in documents such as the correspondence of Heroninos (dated shortly before or after 260 C.E.) and specifically a letter by Kopres (P. Greco-Egizi 208) dated to 256 C.E. Other comparable manuscripts include P. Amherst 72, P. Cornell 52, and P53.

Recognizing its significance and quality, Aland placed P37 in Category I, indicating that it is a manuscript of the highest importance for establishing the original text of the New Testament, particularly due to its early date and textual characteristics.

Here is the Greek text from the above image of Papyrus 37 (P37), with emendations in square brackets and an English translation also in square brackets: Square brackets indicate conjectural reconstruction of the beginning or ending of a manuscript, or, within the transcriptions, letters or words most likely to have been in the original manuscript.

[recto] 26 19 μαθηται ως συν]ε̣τ̣α̣ξεν αυ[τοις ο ι̅η̅ς̅ και ητοιμασαν το πασχα 20 ο]ψ̣ιας δε γε̣νομενης αν[ε]κειτο μετα των ι̅β̅ [21 και εσθιον τ]ων αυτων′ ειπεν αμη̣ν λεγω υμιν′ εις εξ υ[μων πα ρ]αδωσει με′ 22 και λυπουμενοι σφοδρα′ ηρξαντο [λεγειν εκα στος αυτων′ μητι̣ εγω ειμι κ̅ε̅′ 23 ο δε αποκριθε[ις ειπεν ο εμ βαψας την χειρα μετ εμου εν τω τρυβλιω′ ουτο̣[ς με παραδωσει 24 ο μεν υϊος του ανθρωπου υπαγει′ καθως γεγραπ̣ται [περι αυτου ουαι δε τω ανθρωπω εκεινω δι ὁυ ο υϊος του ανθρωπο[υ παραδιδοται καλον ην αυτω ει ουκ εγεννηθη′a ο ανθρωπος εκεινος [25 αποκριθεις δε ϊουδας ο παραδιδους αυτον ειπεν′ μητι εγω ειμι′ ρ[αββι λε γ]ει [αυτω σ]υ ειπας 26  εσθϊοντων δε αυτων′ λαβων ο ι̅η̅[ς̅ αρτον και ευλογ]η̣σας εκλασεν και δους τοις μαθηταις ε[ιπεν λα βετε φαγε]τ̣ε′ τουτο′ εστιν το σωμα μου′ 27 και λαβων τ[ο ποτηριον και ευχαρ]ιστησας′ εδωκεν αυτοις′ λεγων′ πιετε εξ [αυτου παν τες 28 τουτ]ο γαρ εστιν το αιμα μου της διαθηκης τ[ο περι πολλων εκ]χυννομενον εις αφεσιν αμαρτιων′ 29 λ̣[εγω δε υμιν ου μ]η̣ πιω απ αρτι εκ τουτου του γεννηματος της α[μπελου εως τη]ς̣ ημερας εκεινης οταν αυτο πιω με[θ υμων καινον] εν τη βασιλεια του πατρος μου 30 και̣ υ̣μνησαντ[ες εξηλθ]ον εις το ορος των ελαι̣ων 31τοτ[ε] λεγει αυτοις ο ι̅η̅ς̅ παντε]ς υ̣μεις σκανδαλισθησεσθε εν εμοι εν ταυτη τ̣[η νυκτι] ταυτη′ γεγραπται γαρ παταξω τον ποιμενα κ[αι δια σκορπ]ι̣σθησεται τα προβατα της ποιμνης′ 32 μετα δε το εγε]ρ̣θηναι με′ προαξω υμας εις την γαλιλαιαν′ 33 απο κ]ριθεις δε ο πετρος ειπεν ει παντες σκανδαλισθη σ]ονται εν σοι′ εγω ουδεποτε σκανδαλισθησομαι 34 ε]φη αυτω και ο ι̅η̅ς̅ αμην λεγω σοι ο̣τι ταυτη τη νυ κ]τι πριν αλεκτορα φ̣[ωνησαι τρι̣ς απαρνη]σ̣η με 35 λ]ε̣[γει] αυτω ο πετρος κ̣[αν δεη με συν σοι αποθανειν ο]υ μη σε απαρνησομ̣[αι ομοιως και παντες οι μαθηται ε̣ιπον 36 τοτε ερχεται [μετ αυτων ο ι̅η̅ς̅ εις χωριον λεγομενον γ̣εθσ̣ημανει′ και [λεγει τοις μαθηταις καθισατε αυ του εως ου απε]λ[θων εκει προσευξωμαι 37 και παραλαβων [verso] τον πετρον και τους δυο υϊου]ς̣ ζεβεδαιου [ηρξατο λυπει σθαι και] αδη̣μονειν 38 τοτε λε̣γ̣ει αυτοις περιλυπος εστιν̣ η ψυχη μου] εως θανατου′ μεινατε [δ]ε̣ ωδε και εγρηγορειτε μετ εμου 39 κ]αι προελθων μικρον ε[π]εσεν επι προσωπον αυτου προσευχομ]ενος και λεγων′ πατερ μου′ ει δυνατον εστιν πα ρελθατω απ] εμου το ποτηριον τουτο′ πλην ουχ ως εγω θελω αλλ ως συ]′ 40 και ερχεται προς τους μαθητας′ και ευρισκει αυ τους κα]θευδοντας′ και λεγει τω πετρω′ ουτως ουκ ϊσχυσαν τε μι]αν ωραν εγρηγορησαι μετ εμου′ 41 εγρηγορειτε και προσευ]χεσθε ϊνα μη ελθητε εις πειρασμον′ το μεν π̅ν̅[α̅ προθυ]μον η δε σαρξ ασθενης′ 42 παλιν εκ δευτε̣[ρου προ σηυξα]το λεγων′ πατερ ει′ ου δυναται τουτο′ παρελ[θειν εαν μη αυτ]ο πιω′ γενηθητω το θελημα σου′ 43 και ελθω̣[ν παλιν ευρεν] αυτους καθευδοντας ησαν′ γαρ αυτων ο̣ι ο[φθαλμοι βεβαρ]ημενοι′ 44 και αφεις αυτους′ απελθων προσ[ηυξατο τον αυ]τον λογον ειπων′ παλιν 45 τοτε ερχεται πρ[ο]ς̣ [τους μα θητα]ς̣′ και λεγει αυτοις′ καθευδετε το λοιπον′ και α̣να̣[παυε σθε ϊδ]ου ηγγικεν η ωρα′ και ο υϊος του ανθρωπου παρ[αδιδοται εις χειρα̣ς αμαρτωλων′ 46 εγειρεσθε αγωμεν ϊδου η̣[γγικεν ο παραδιδους μ̣[ε 47 και ε]τι αυτου λαλουντος′ ϊδου ϊουδ̣[ας εις των ι̅β̅ ηλθεν′ και μετ αυτου οχλος πολυς μετα [μαχαιρων και ξυλων απο των αρχιερεων′ και πρεσβυτερων [του λαου 48 ο δε παραδιδους αυτον εδωκεν αυτοις σημει[ον λεγων ον εαν φιλησω αυτος εστιν κρατησατε αυτον′ 49 και [ευθε ως προσελθων τω ι̅η̅σ̅υ̅ 50 ειπεν αυτω′ εταιρε εφ ο [παρει τοτε προσελθ̣οντες επεβαλον τας χειρας επι τον [ι̅η̅ν̅ και εκρατησαν αυτον′ 51 και ϊδου ε̣ις μετα ι̅η̅σ̅υ̅ εκτε̣[ινας την χ̣ε̣[ιρ]α̣ α̣[π]ε̣σ̣π̣α̣[σεν την μα]χαιραν αυτου κα̣[ι πα ταξας τον δουλον του α]ρχιερεως αφε̣ι̣λ̣[εν αυ του το ωτιον 52 τοτε λεγει αυτ]ω ο ι̅η̅ς̅ αποστρεψο[ν την μαχαιραν σου εις τον τοπον] αυτης παντες γα̣[ρ οι λαβοντες μαχαιραν εν μα]χ̣αιρη απολουντ̣α̣ι̣ [53 η δοκεις

[recto] 26 19 [The disciples did] as [Jesus had directed them, and they prepared the Passover. 20 When] evening came, he [reclined at the table with the twelve. 21 And while they were eat]ing, he said, “Truly I tell you, one of you will [betray me.” 22 And they were very sad and began to] say to him one after the other, “Surely you don’t mean [me, Lord?” 23 Jesus replied, “The one who has dipped his hand into the bowl with me will] betray me. 24 The Son of Man will go just as it is written [about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” 25 Then Judas, the one who would betray him, said, “Surely you don’t mean] me, Rabbi?” Jesus answered, “You have said so.” 26 While they were eating, Jesus [took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat;] this is my body.” 27 Then he took a [cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all] of you. 28 [This is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you, I will not drink from this fruit of the vine from now on until] that day when I drink it new with you in my Father’s kingdom.” 30 When [they had sung a hymn, they went out to the Mount of Olives. 31 Then Jesus told them, “This very night you will all fall away on account of me, for it is] written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ 32 But after I have risen, I will go ahead of you into Galilee.” 33 Peter [replied, “Even if all fall away on account of you, I never will.” 34 “Truly I tell you,” Jesus answered, “this very night, before the rooster crows, you will disown me three times.” 35 But Peter declared, “Even if I have to die with you, I will never disown] you.” And all the other disciples said the same. 36 Then Jesus went with his disciples to a place called Gethsemane, and he said to them, “Sit here while] I go over there and pray.” 37 He took [verso] [Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. 38 Then he said to them, “My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me.” 39 Going a little farther, he fell with his face to the ground and prayed, “My Father, if it is possible, may this cup be taken from] me. Yet not as I will, but as you will.” 40 Then he returned to his disciples and found them sleeping. “Couldn’t you men keep watch with me for one hour?” he asked Peter. 41 “Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 42 He went away a second time and prayed, “My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done.” 43 When he came back, he again found them sleeping, because their eyes were heavy. 44 So he left them and went away once more and prayed the third time, saying the same thing. 45 Then he returned to the disciples and said to them, “Are you still sleeping and resting? Look, the hour has come, and the Son of Man is delivered into the hands of sinners. 46 Rise, let us go! Here comes my betrayer!” 47 While he was still speaking, Judas, one of the Twelve, arrived. With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people. 48 Now the betrayer had arranged a signal with them: “The one I kiss is the man; arrest him.” 49 Going at once to Jesus, Judas said, “Greetings, Rabbi!” and kissed him. 50 Jesus replied, “Do what you came for, friend.” Then the men stepped forward, seized Jesus, and arrested him. 51 With that, one of Jesus’ companions reached for his sword, drew it out, and struck the servant of the high priest, cutting off his ear. 52 “Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword.] 53 Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels?

This transcription and translation aim to capture the text as accurately as possible based on the above image and historical context.

Kurt and Barbara Aland’s Categories of New Testament Manuscripts

Kurt and Barbara Aland developed a categorization system to classify New Testament manuscripts based on their textual quality and reliability. This system is widely used in textual criticism to assess the significance of different manuscripts. The categories are as follows:

Category I: Manuscripts of this category are considered to be of the highest importance for establishing the original text of the New Testament. They are typically very early manuscripts, often dating from the 2nd to the 4th centuries. These manuscripts are valued for their close proximity in time to the original autographs and for their high degree of textual purity. They often exhibit a strong Alexandrian text-type, which is noted for its accuracy and careful transmission.

Category II: Manuscripts in this category are also valuable for textual criticism. While they may not be as early as Category I manuscripts, they still contain a high-quality text. These manuscripts often show a mix of text-types, including Alexandrian and Western readings, and are useful for understanding the development and transmission of the New Testament text.

Category III: These manuscripts are important for the history of the text but are less reliable for establishing the original wording. They often contain a mixture of text-types and sometimes show significant editorial activity. These manuscripts are valuable for understanding the textual variations and the history of the New Testament’s transmission.

Category IV: Manuscripts in this category are of lesser value for textual criticism of the New Testament. They are generally of the Western text-type and are considered to have a more localized or less accurate textual tradition. These manuscripts are useful for studying the history and spread of the Western text.

Category V: These manuscripts are considered to be of the least value for reconstructing the original text. They are often late and predominantly reflect the Byzantine text-type. While numerous, their textual tradition is regarded as less reliable due to later editorial changes and standardizations.

Focus on Category I:

Papyrus 37 (P37) is classified as a Category I manuscript. This designation highlights its exceptional importance for textual criticism and the reconstruction of the New Testament’s original text. As a mid-3rd century manuscript, P37 is among the earliest surviving copies of the Gospel of Matthew. Its text reflects an early form of the Western text-type with unique Egyptian variants, providing critical insights into the early transmission and textual history of Matthew.

The placement of P37 in Category I underscores its textual purity and reliability, making it a cornerstone for scholars aiming to understand the earliest form of the New Testament. The high regard for Category I manuscripts stems from their proximity in time to the original autographs, their typically careful and accurate transmission, and their utility in correcting later textual corruptions. Thus, P37’s classification signifies its paramount role in the field of New Testament textual criticism.

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