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Papyrus 44, designated as P44 in the Gregory-Aland numbering, is an early papyrus manuscript of the New Testament written in Greek. This manuscript contains portions of the Gospel of Matthew and the Gospel of John. Specifically, it includes Matthew 17:1-3, 6-7; 18:15-17, 19; 25:8-10 and John 10:8-14. Additionally, fragments of the Gospel of John formerly known as Papyrus 44b, which contain John 9:3-4 and 12:16-18, have been reclassified as Papyrus 128. Paleographically, P44 has been assigned to the 6th or 7th century C.E.

Fragments containing Matthew 25:8-10; John 10:8-14.

The Greek text of P44 is representative of the Alexandrian text-type, which is known for its textual accuracy and closeness to the original autographs of the New Testament. The Alexandrian text-type is highly valued in conservative evangelical scholarship due to its concise and reliable readings. Kurt Aland, a notable biblical scholar, placed P44 in Category II within his classification system for New Testament manuscripts. Category II indicates that the manuscript has a high degree of reliability but also contains some textual variations.

The Reading Culture of Early Christianity

The Gospel of Matthew, where some of these verses are found, is a detailed account of the life and teachings of Jesus Christ. Matthew 17:1-3 describes the Transfiguration of Jesus, where He is transformed before Peter, James, and John, and His face shines like the sun. This event is significant as it reveals Jesus’ divine nature and fulfills the prophecy of His coming glory. Matthew 17:1-3 states, “Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him.”

In Matthew 18:15-17, Jesus provides instructions on how to handle conflicts within the church, emphasizing the importance of reconciliation and forgiveness. This passage underscores the principles of accountability and restoration within the Christian community. Matthew 18:15-17 reads, “If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector.”

The Gospel of John, where other verses from P44 are found, provides a profound theological reflection on the person and work of Jesus Christ. John 10:8-14 includes Jesus’ discourse on being the Good Shepherd, highlighting His sacrificial love and care for His followers. This passage emphasizes the intimate relationship between Jesus and His disciples. John 10:8-14 states, “All who came before me are thieves and bandits; but the sheep did not listen to them. I am the gate. Whoever enters by me will be saved and will come in and go out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them. The hired hand runs away because a hired hand does not care for the sheep. I am the good shepherd. I know my own and my own know me.”

The significance of P44 extends beyond its textual content. It provides crucial insights into the transmission and preservation of the New Testament text. The combination of Alexandrian and Byzantine readings in P44 reflects the manuscript’s historical journey through different Christian communities. This dual textual tradition underscores the diverse yet unified nature of early Christian scriptural transmission.

The study of P44 and other early manuscripts is essential for conservative evangelical scholars who seek to establish the original text of the New Testament. Textual criticism, the discipline of comparing and analyzing manuscript variations, helps scholars reconstruct the most accurate text possible. This process is grounded in the belief that the Scriptures are divinely inspired and that God has providentially preserved His Word through the centuries.

The Apostle Paul underscores the importance of Scripture in 2 Timothy 3:16-17, stating, “All Scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.” This conviction forms the foundation of the conservative evangelical approach to textual criticism, which seeks to uphold the authority and trustworthiness of the biblical text.

Moreover, the Apostle Peter affirms the reliability of the apostolic witness in 2 Peter 1:16-21, where he writes, “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, ‘This is my Son, my Beloved, with whom I am well pleased.’ We ourselves heard this voice come from heaven, while we were with him on the holy mountain.” This passage emphasizes the authenticity and divine origin of the apostolic message, further reinforcing the importance of preserving the integrity of the New Testament text.

The preservation and study of manuscripts like P44 are vital for maintaining the integrity of the New Testament. This manuscript is currently housed at the Metropolitan Museum of Art (Inv. 14. 1. 527) in New York, where it continues to be a valuable resource for scholars. Its existence and the meticulous work of textual critics affirm the reliability of the New Testament and the faithfulness of God’s Word throughout history.

Alexandrian Text-Type and Aland’s Category II

The Alexandrian text-type is one of the primary text-types used in New Testament textual criticism. It is known for its concise and accurate readings, often considered closer to the original autographs of the New Testament. The Alexandrian text-type is highly valued in conservative evangelical scholarship due to its textual reliability. Manuscripts of this text-type, such as Codex Sinaiticus and Codex Vaticanus, are among the oldest and most complete New Testament manuscripts available.

Kurt Aland, a prominent biblical scholar, developed a classification system for New Testament manuscripts based on their textual characteristics and reliability. Aland’s Category II includes manuscripts that have a high degree of reliability but also contain some textual variations. These manuscripts are considered valuable for establishing the original text of the New Testament. P44, with its representation of the Alexandrian text-type and some Byzantine readings, falls into this category, indicating its importance for textual criticism and the study of the New Testament.

The study of the Alexandrian text-type and Aland’s classification system is crucial for conservative evangelical scholars who seek to uphold the authority and trustworthiness of the New Testament. By examining and comparing manuscripts from different text-types and categories, scholars can reconstruct the most accurate text possible, ensuring that the Scriptures remain a reliable foundation for faith and practice.

About the Author

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).