Papyrus 70 (P70) is an early papyrus manuscript of the New Testament, containing portions of the Gospel of Matthew. It was discovered at Oxyrhynchus, Egypt, a significant archaeological site for early Christian manuscripts. The manuscript, dated to the late third century C.E., provides key insights into the transmission of Matthew’s Gospel and reflects the textual traditions of the Alexandrian text-type. P70 consists of two fragmented leaves that preserve portions of Matthew 2:13–16; 2:22–3:1; 11:26–27; 12:4–5; and 24:3–6, 12–15. These passages cover important theological and eschatological narratives, including the flight to Egypt, Jesus’ teaching on humility, the disciples plucking grain, and prophecies concerning the end times.
Date of Papyrus 70
Paleographically, P70 has been assigned to the late third century C.E., with some scholars proposing a possible date extending into the early fourth century. This dating is based on a comparative analysis of its script, which is a biblical uncial. E. G. Turner, the editor of the Oxyrhynchus piece, compared P70’s handwriting with that of P. Oxy. 847 (= 0162) and P. Oxy. 1224, placing it firmly within this period. Enrico Bartoletti, examining fragments housed in Florence, also concluded that P70 aligns closely with other third-century manuscripts, such as P. Oxy. 1780 (= P39).
The consistency of these analyses underscores the manuscript’s significance as a representative of the third-century transmission of the New Testament. By this period, the Alexandrian text-type, characterized by its conciseness and textual reliability, was becoming increasingly prominent in textual traditions.
Content of Papyrus 70
The surviving portions of P70 provide an intriguing glimpse into key sections of Matthew’s Gospel. The following texts are preserved:
Matthew 2:13–16: This passage recounts the flight of Joseph, Mary, and the infant Jesus into Egypt following divine warning about Herod’s intent to kill the child. The narrative fulfills the prophecy, “Out of Egypt I called my son” (Matthew 2:15).
Matthew 2:22–3:1: These verses detail the return to Israel and the establishment of Jesus’ family in Nazareth, fulfilling another prophecy, “He shall be called a Nazarene.”
Matthew 11:26–27: This section emphasizes Jesus’ exclusive relationship with the Father and His role as the sole revealer of God’s will.
Matthew 12:4–5: These verses address Jesus’ defense of His disciples plucking grain on the Sabbath, highlighting His authority over the Law.
Matthew 24:3–6, 12–15: These eschatological passages describe Jesus’ discourse on the Mount of Olives, addressing the signs of the end of the age and the coming tribulations.
These texts, while fragmentary, contribute significantly to understanding the transmission and theological focus of the Gospel of Matthew in the early centuries of Christianity.
Physical Features of Papyrus 70
P70 consists of two leaves, originally measuring approximately 15 cm by 25 cm, with 28–29 lines per page. The manuscript was written in a biblical uncial hand, a script style commonly used for sacred texts in the third and fourth centuries. The script of P70 exhibits similarities to other Oxyrhynchus papyri, such as P. Oxy. 847 and P. Oxy. 1224, which further corroborates its dating.
The fragments are currently split between two locations. One portion (P. Oxy. 2384) is housed at the Ashmolean Museum in Oxford, England, while the other (PSI Inv. CNR 419, 420) is located at the Istituto Papirologico G. Vitelli in Florence, Italy. This dispersal highlights the complex history of manuscript discoveries and their subsequent cataloging and preservation.
Textual Character of Papyrus 70
P70 is classified as a representative of the Alexandrian text-type, a textual family noted for its conciseness and fidelity to the original autographs. The Alands placed P70 in Category I, signifying a “strict text” with minimal deviation from the presumed original text of Matthew. Despite its textual accuracy, the manuscript is described as “somewhat carelessly written,” reflecting a lack of meticulousness in copying. This carelessness does not significantly detract from its overall textual reliability but is indicative of the challenges faced by scribes in the early transmission of New Testament texts.
The Alexandrian text-type, to which P70 belongs, is often considered the most reliable textual tradition for reconstructing the New Testament. Unlike the Western text-type, which exhibits paraphrastic tendencies and expansions, the Alexandrian tradition is characterized by its brevity and precision. This textual discipline is evident in P70’s preserved sections, which align closely with other early Alexandrian witnesses, such as Codex Vaticanus (B) and Codex Sinaiticus (א).
Broader Textual Contexts and Implications
P70’s affiliation with the Alexandrian text-type provides an opportunity to contrast it with other textual traditions. The Alexandrian tradition, valued for its fidelity to the originals, stands in opposition to the Western text-type’s more interpretive and expansive approach. The Byzantine text-type, which emerged later, represents a harmonized and less critical textual tradition, often incorporating readings from multiple sources to create a unified text.
The Caesarean text-type, though less clearly defined, represents a regional variation that exhibits both Alexandrian and Western influences. P70’s Alexandrian alignment underscores its importance in the broader effort to establish the original text of the New Testament, particularly in light of the Documentary Method, which prioritizes external manuscript evidence over subjective internal criteria.
Methods of Establishing the Originals
The study of P70 highlights the value of the Documentary Method in reconstructing the New Testament text. By emphasizing the external evidence provided by manuscripts like P70, scholars can trace the textual history of the New Testament with greater accuracy. The Alexandrian text-type, as represented by P70, plays a crucial role in this endeavor, offering a reliable witness to the early textual tradition of Matthew’s Gospel.
P70’s inclusion in Category I by the Alands affirms its textual quality and its significance as a witness to the Alexandrian tradition. This classification, combined with its paleographic dating and textual content, makes P70 a valuable resource for understanding the transmission and preservation of the Gospel of Matthew in the third century.
Conclusion
Papyrus 70 is a critical witness to the text of the Gospel of Matthew, reflecting the Alexandrian textual tradition and providing valuable insights into the transmission of the New Testament during the third century C.E. Its fragments, while limited in scope, contribute to the broader understanding of early Christian manuscript culture and the efforts to preserve the teachings of Jesus.
Greek Text by Philip W. Comfort
[verso] [location of upper margin is uncertain]
2
13το παιδιον] τ̣ου α̣[πολεσαι αυτο 14ο δε εγερθεις π]αρελ[αβεν το παιδιον και την μητ]ε̣ρα αυ[του νυκτος και ανεχωρησ]εν ει̣ς̣ [αιγυπτον 15και ην εκει εως] της τε[λευτης ηρωδου ϊνα πληρω]θη το [ρηθεν ϋπο κ̅υ̅ δια του προφητου] λεγ[οντος εξ αιγυπτου εκαλεσα το]ν υ̅ν̅ [μου 16τοτε ηρωδης ϊδων οτι εν]ε̣π̣α̣[ιχθη ϋπο των μαγων [location of lower margin is uncertain] [2:17–21 missing]
[recto] [location of upper margin is uncertain]
[22ακουσας δε οτι αρχελαος βασι] λευει της ϊουδαι]ας α[ντι του πατρος αυτου ηρωδου εφοβ]ηθη ε̣[κει απελθειν χρηματισθεις δε] κατʼ ον̣[αρ ανεχω ρησεν εις τα μερ]η̣ της γ[αλιλαιας 23και ελθων κατωκη]σεν ει̣[ς πολιν λε γομενην ναζα]ρ̣α οπω[ς πληρωθη το ρηθεν δια των] π̣ροφ̣[ητων οτι
3
ναζωραιος κληθ]ησετ̣[αι 1εν δε ταις ημεραις εκειναις] π̣αρα̣[γινεται [location of lower margin is uncertain] [3:1–11:26 missing due to the loss of several leaves]
[verso] [location of upper margin is uncertain]
11
26προ̣σ̣[θεν σου 27παντα μοι παρε δοθη υ̣[πο του π̅ρ̅ς̅ μου και ου δεις γ[ινωσκει τον υ̅ν̅ ει μη ο π̅η̅ρ̅ [ουδε τον π̅ρ̅α̅ τις επιγι νωσκ[ει ει μη ο υ̅ς̅ και ω εαν [location of lower margin is uncertain] [11:28–12:4 missing]
[recto] [location of upper margin is uncertain]
12
4τον οικον του θ̅υ̅ και τους] αρ̣ τους της προθεσεως ε]φαγεν ο ουκ εξον ην αυτω φαγ]ειν ουδε τοις μετ αυτου ει μη το]ις ϊερευ σιν μονοις 5η ουκ ανεγ]νωτε εν τω νομω οτι εν τω σαββ]ατω̣ [οι [location of lower margin is uncertain]
[12:6–23:38 missing due to the loss of several leaves]
[recto]
23
[39γαρ ϋμιν ου μη με ϊδητε απ αρτι] [εως αν ειπητε ευλογημενος ο ερ]
24
[χομενος εν ονοματι κ̅υ̅ 1και εξ] [ελθων ο ι̅ς̅ απο του ϊερου επορευ] [ετο και προσηλθον οι μαθηται] [αυτου επιδειξαι αυτω τας οικοδο] [μας του ϊερου 2ο δε αποκριθεις ει] [πεν αυτοις ου βλεπετε ταυτα παν] [τα αμην λεγω ϋμιν ου μη αφεθη] [ωδε λιθος επι λιθονος ου καταλυ] [θησεται 3καθημενου δε αυτου επι] [του ορους των ελαιων προσηλθον] [αυτω οι μαθηται κατʼ ϊδιαν λε] [γοντες ειπε ημιν ποτε ταυτα εσται] [και τι το σημειον της σης παρου] [σιας και συντελειας του αιωνος] και συντελει]ας̣ τ̣ο̣υ̣ α̣[ιωνος 4και αποκριθεις ο ι̅]ς̅ ειπεν αυ̣[τοις βλεπετε μη τ]ι̣ς̣ υμας πλαν[ηση 5πολ λοι γαρ ελ]ευσονται· εν τ̣[ω ονο ματι μου] λ̣εγοντες εγω̣ [ειμι ο χ̅ς̅ και] π̣ολʼλους πλα[νησου σιν 6μελλησ]εται δε ακου[ειν πο λεμους και α]κοας̣ πολεμω̣[ν ορα τε μη θροε]ι̣σθαι δει γαρ̣ [γενεσθαι
[verso]
[αλλ ουπω εστιν το τελος 7εγερ] [θησεται γαρ εθνος επι εθνος και] [βασιλεια επι βασιλειαν και εσον] [ται λιμοι και σεισμοι κατα το] [πους 8παντα δε ταυτα αρχη ωδι] [νων 9τοτε παραδωσουσιν ϋμας] [εις θλιψιν και αποκτενουσιν] [ϋμας και εσεσθε μισουμενοι ϋπο] [παντων των εθνων δια το ονομα] [μου 10και τοτε σκανδαλισθησον] [ται πολλοι και αλληλους παρα] [δωσουσιν και μισησουσιν αλλη] [λους 11και πολλοι ψευδοπροφη] [ται εγερθησονται και πλανησου] [σιν πολλους 12και δια το πληθυν] [θηναι την ανομιαν ψυγησεται] η αγαπη των] πολʼλ[ων 13ο δε ϋπο μειν]α̣ς ει̣ς̣ τελος [ουτος σωθη σεται] 14και κηρυχθ̣[ησεται το ευαγ]γ̣ελιον τουτο της β̣[ασιλειας εις ολ]η̣ν την οικου̣[μενην εις μ]α̣ρτυριον πα̣[σιν τοις εθνεσ]ι̣ν̣ και τοτε η̣[ξει το τε λος 15οτα]ν ουν ϊδητ̣ε̣ [το βδελυ γμα τ]η̣ς̣ ερημωσε̣[ως το ρηθεν
Translation by Edward D. Andrews
Translation of Papyrus 70 (P70) [Literal Translation Philosophy]
Verso (Matthew 2:13–15, Partial)
13 “…the child, to destroy him.” 14 And he, having risen, took the child and his mother by night and withdrew into Egypt. 15 And he was there until the death of Herod, so that what was spoken by the Lord through the prophet might be fulfilled, saying, “Out of Egypt I called my son.”
Verso (Matthew 2:22–23, Partial)
22 And hearing that Archelaus reigned over Judea in place of his father Herod, he was afraid to go there. And having been warned in a dream, he withdrew to the regions of Galilee. 23 And coming, he lived in a city called Nazareth, so that what was spoken through the prophets might be fulfilled: “He shall be called a Nazarene.”
Recto (Matthew 11:26–27, Partial)
26 “…before you. 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son chooses to reveal him.”
Recto (Matthew 12:4–5, Partial)
4 “…the house of God, and they ate the bread of the Presence, which was not lawful for him to eat, nor for those with him, but only for the priests? 5 Or have you not read in the Law that on the Sabbath…”
Recto (Matthew 23:39, Partial)
39 “…you will not see me from now on until you say, ‘Blessed is he who comes in the name of the Lord.’”
Recto (Matthew 24:1–5, Partial)
1 And Jesus went out from the temple and was going away, and his disciples came to show him the buildings of the temple. 2 But he, answering, said to them, “Do you not see all these things? Truly I say to you, there will not be left here one stone upon another that will not be thrown down.” 3 And as he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” 4 And Jesus, answering, said to them, “See to it that no one deceives you. 5 For many will come in my name, saying, ‘I am the Christ,’ and they will deceive many.”
Verso (Matthew 24:6–15, Partial)
6 “And you will hear of wars and rumors of wars. See that you are not alarmed, for these things must take place, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. 8 But all these are the beginning of birth pains. 9 Then they will deliver you up to tribulation and will kill you, and you will be hated by all nations because of my name. 10 And then many will fall away, and they will betray one another and hate one another. 11 And many false prophets will arise and will deceive many. 12 And because lawlessness will be multiplied, the love of many will grow cold. 13 But the one who endures to the end, this one will be saved. 14 And this gospel of the kingdom will be proclaimed in the whole world as a testimony to all the nations, and then the end will come. 15 So when you see the abomination of desolation, spoken of…”
This translation adheres to a literal philosophy, maintaining fidelity to the Greek structure and phrasing, ensuring a faithful representation of the manuscript’s preserved content.
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).
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