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Introduction to Papyrus Manuscripts in New Testament Textual Criticism

The discovery and study of papyrus manuscripts have revolutionized our understanding of the New Testament text. These ancient documents serve as crucial witnesses to the earliest stages of transmission, revealing textual variations, the fidelity of scribal practices, and the dissemination of the Christian Scriptures across the Mediterranean world. With manuscript evidence dating back as early as the second century C.E., these papyri provide tangible links to the autographs of the New Testament, strengthening the historical foundation of the Christian faith.

This chapter examines the importance of New Testament papyri, with a focus on the Chester Beatty Papyri, the Bodmer Papyri, and significant fragments such as Papyrus 52 (P52). These manuscripts offer invaluable insights into the textual integrity of the Scriptures, the meticulous work of scribes, and the transmission of the inspired Word of God through the diligent efforts of early Christians, overseen by Jehovah’s providence in preserving His truth across generations.

All Papyrus New Testament Manuscripts [Links Lead to Articles]

P1 (175-225 C.E.)

P2 (c. 550 C.E.)

P3 (4th Century C.E.)

P4/64/67 (150-175 C.E.)

P5 (200-250 C.E.)

P6 (300-350 C.E.)

P7 (275-325 C.E.)

P8 (250-300 C.E.)

P9 (200-250 C.E.)

P10 (a. 316 C.E.)

P11/14 (fourth/fifth cent. C.E.)

P12 (285-300 C.E.)

P13 (200-250 C.E.)

P14/11 (fourth/fifth cent. C.E.)

P15+P16 (250-300 C.E.)

P17 (225-275 C.E.)

P18 (225-275 C.E.)

P19 (250-300 C.E.)

P20 (150-200 C.E.)

P21 (300-350 C.E.)

P22 (200-250 C.E.)

P23 (175-225 C.E.)

P24 (225-250 C.E.)

P25 (300-350 C.E.)

P26 (575-625 C.E.)

P27 (150-200 C.E.)

P28 (250-300 C.E.)

P29 (175-225 C.E.)

P30 (200-250 C.E.)

P31 (7th cent. C.E.)

P32 (100-150 C.E.)

P33/58 (fourth/fifth cent.C.E.)

P34 (7th cent. C.E.)

P35 (3rd Century C.E.)

P36 (fourth/fifth cent. C.E.)

P37 (240-260 C.E.)

P38 (200-250 C.E.)

P39 (175-225 C.E.)

P40 (200-250 C.E.)

P41 (8th cent. C.E.)

P42 (6th/7th cent. C.E.)

P43 (6th/7th cent. C.E.)

P44 (6th/7th cent. C.E.)

P45 (175-225 C.E.)

P46 (100-150 C.E.)

P47 (200-250 C.E.)

P48 (200-250 C.E.)

P49+P65 (200-250 C.E.)

P50 (250-300 C.E.)

P51 (250-300 C.E.)

P52 (125-150 C.E.) Book

P53 (225-275 C.E.)

P54 (350-400 C.E.)

P55 (7th cent. C.E.)

P56 (fourth/fifth cent. C.E.)

P57 (fourth/fifth cent. C.E.)

P58/33 (fourth/fifth cent.C.E.)

P59 (7th cent. C.E.)

P60 (6th/7th cent. C.E.)

P61 (8th cent. C.E.)

P62 (300-350 C.E.)

P63 (fourth/fifth C.E.)

P64/67/4 (100-150 C.E.)

P65+P49 (200-250 C.E.)

P66 (125-150 C.E.) A2

P67/64/4 (100-150 C.E.)

P68 (7th cent C.E.)

P69 (175-225 C.E.)

P70 (250-300 C.E.)

P71 (225-275 C.E.)

P72 (200-250 C.E.)

P73 (7th Century C.E.)

P74 (7th Century C.E.)

P75 (175-225 C.E.) A2

P76 (6th cent. C.E.)

P77 (125-150 C.E.)

P78 (250-300 C.E.)

P79 (7th cent. C.E.)

P80 (225-275 C.E.)

P81 (300-350 C.E.)

P82 (225-275 C.E.)

P83 (6th cent. C.E.)

P84 (6th cent. C.E.)

P85 (225-275 C.E.)

P86 (225-275 C.E.)

P87 (125-150 C.E.)

P88 (250-300 C.E.)

P89 (250-300 C.E.)

P90 (125-150 C.E.)

P91 (225-275 C.E.)

P92 (250-300 C.E.)

P93 (350-400 C.E.)

P94 (350-400 C.E.)

P95 (200-250 C.E.)

P96 (6th cent. C.E.)

P97 (a. 600 C.E.)

P98 (150-175 C.E.)

P99 (a. 400 C.E.)

P100 (200-250 C.E.)

P101 (3rd cent. C.E.)

P102 (275-325 C.E.)

P103 (125-150 C.E.)

P104 (100-150 C.E.)

P105 (4th/5th cent. C.E.)

P106 (200-250 C.E.)

P107 (200-250 C.E.)

P108 (175-225 C.E.)

P109 (125-175 C.E,)

P110 (200-250 C.E.)

P111 (200-250 C.E.)

P112 (325-375 C.E.)

P113 (200-250 C.E.)

P114 (250-300 C.E.)

P115 (200-250 C.E.)

P116 (6th cent. C.E.)

P117 (300-350 C.E.)

P118 (150-200 C.E.)

P119 (250-300 C.E.)

P120 (250-300 C.E.)

P121 (200-250 C.E.)

P122 (300-350 C.E.)

P1123 (275-325 C.E.)

P124 (4th/5th cent. C.E.)

P125 (225-275 C.E.)

P126 (200-250 C.E.)

P127 (325-375 C.E.)

P128 (6th/7th cent. C.E.)

P129 (225-275 C.E.)

P130 (250-300 C.E.)

P131 (225-275 C.E.)

P132 (3rd cent. C.E.)

P133 (200-250 C.E.)

P134 (225-275 C.E.)

P135 (4th/5th cent. C.E.)

P136 (136 C.E.)

P137 (100-150 C.E.)

P138 (200-250 C.E.)

P139 (4th cent. C.E.)

P140 (5th cent. C.E.)

P141 (3rd cent. C.E.)

0189 125-175

P Oxy 405 (250-300 C.E.)

P Oxy 406 (200-250 C.E.)

P Oxy 1077 (4tgh/5th cent. C.E.)

P Oxy 4010 (275-325 C.E.)

P Oxy 5073 (275-325 C.E.)

P. Egerton 2 100-150

P. Egerton 3 150-200

The Chester Beatty Papyri: Treasures from the Past

The Chester Beatty Papyri, acquired and published in the 1930s, are among the most significant discoveries in New Testament textual studies. These manuscripts, dated to the second and third centuries C.E., include portions of both the Hebrew Scriptures and the Christian Greek Scriptures.

Papyrus 45 (P45): A Witness to the Gospels and Acts

Introduction to P45: A Foundational Witness

Papyrus 45 (P45), also referred to as P. Chester Beatty I, is a vital early manuscript for understanding the textual tradition of the New Testament. Dated paleographically to approximately 175–225 C.E., P45 is part of the Chester Beatty Papyri collection and contains portions of the Gospels (Matthew, Mark, Luke, and John) and the Acts of the Apostles. Despite its fragmentary state, this manuscript holds tremendous significance due to its content, text-type affiliations, and the insights it offers into the scribal practices and textual variations of the early Christian era.

Housed primarily in the Chester Beatty Library in Dublin, Ireland, with one leaf located in the Österreichische Nationalbibliothek in Vienna, P45 provides a rare glimpse into the codex format of early Christian writings and demonstrates the textual diversity present within early New Testament manuscripts. By examining the physical features, textual character, and significant variants of P45, scholars can better understand the early transmission of the New Testament text and the theological and practical considerations that influenced its development.

The Dating of P45: Evidence for Its Early Origins

The dating of P45 has been established through paleographic analysis, which examines the script’s style and characteristics. Noted scholars such as Sir Frederic G. Kenyon, W. Schubart, and H. I. Bell assigned the manuscript to the early third century, specifically between 175–225 C.E.

Features Supporting the Early Date

Letter Forms
The individual letters in P45 exhibit simplicity characteristic of the Roman period. For instance, the curves of the epsilon and sigma are not exaggerated, and the upsilon and phi maintain a conservative form.
Sloping Appearance
The overall slant of the script and the small omicron point to the early third century. Comparable manuscripts, such as P. Egerton 3 and P. Oxy. 1012, further corroborate this date.
Codex Format
P45’s use of the codex format, as opposed to a scroll, underscores the transition to book-like manuscripts for Christian scripture during this period. This format allowed for easier navigation between texts, which was particularly useful for ecclesiastical reading.

Content of P45: A Fragmentary Yet Diverse Compilation

Surviving Texts

P45 originally comprised a single codex with an estimated 220 pages, of which only 30 pages survive. These include:

Matthew 20–21 and 25–26
Mark 4–9 and 11–12
Luke 6–7 and 9–14
John 4–5 and 10–11
Acts 4–17

Unique Features of Content

Unlike other manuscripts from the same period, which typically contained only one section of the New Testament (e.g., the Gospels or Pauline Epistles), P45 encompassed both the Gospels and Acts. This combination suggests that P45 might have been intended for communal or liturgical use, aligning with the early church’s need for a comprehensive text.

Physical Features of P45: Insights from Materiality

Size and Condition

The original pages measured approximately 10 inches by 8 inches, though all extant pages are damaged, with lacunae (gaps) and incomplete lines. The leaves containing texts from Matthew and John are the smallest and most fragmented.

Codex Structure

P45 was constructed with two-leaf gatherings, which deviated from the single-quire format seen in some other early codices. This innovation may reflect practical considerations for durability and usability.

Textual Character of P45: Analyzing Its Unique Contributions

P45’s textual character is marked by a significant degree of variation, making it a challenging yet rewarding manuscript for textual critics.

Scribal Practices: A Scribe with Freedom

The scribe of P45 exercised notable freedom in reproducing the text, as described by E. C. Colwell:

“As an editor, the scribe of P45 wielded a sharp axe. The most striking aspect of his style is its conciseness. The dispensable word is dispensed with. He omits adverbs, adjectives, nouns, participles, verbs, [and] personal pronouns—without any compensating habit of addition.”

This tendency toward brevity is observed across multiple books, such as Mark 6:40, where the scribe omitted details about the 5,000 men sitting down “by hundreds and by fifties.” Similarly, in John 11:25, Jesus’ declaration, “I am the resurrection and the life,” was shortened to “I am the resurrection.”

Harmonization and Abbreviation

The scribe frequently harmonized passages to other Gospel accounts or omitted redundant expressions. This practice suggests that the scribe may have aimed for a more readable and coherent text rather than a verbatim reproduction of his Vorlage (exemplar).

Notable Textual Variants in P45

P45’s textual variants illuminate the manuscript’s affiliation with certain text types and its scribe’s editorial tendencies. Below are a few significant examples:

Mark 6:40

Text in P45: Omission of “by hundreds and by fifties”
Included in Other Witnesses: Found in most Alexandrian and Byzantine texts.

John 11:25

Text in P45: “I am the resurrection.”
Included in Other Witnesses: “I am the resurrection and the life.”

Luke 6:48

Text in P45: Omission of “because it had been well built.”
Included in Other Witnesses: Found in P75, א, B, L, and others.

These omissions highlight the scribe’s intentional pruning of material, likely to enhance the text’s focus or to harmonize details across accounts.

Text-Type Affiliation: Where Does P45 Fit?

The textual affiliation of P45 varies across the books it contains. Unlike manuscripts that consistently align with a single text type, P45 demonstrates mixed characteristics:

Mark: Early studies suggested a Caesarean text type, but subsequent research has questioned this categorization.
Acts: Strong affinities with the Alexandrian text (e.g., Codices א, A, B, C).
Matthew, Luke, and John: A midway position between Alexandrian and Western text types.

Theological and Historical Implications of P45

The diversity of textual characteristics in P45 highlights the early fluidity of the New Testament text. The scribe’s editorial approach, particularly his tendency toward abbreviation and harmonization, reflects a time when the textual tradition had not yet solidified into the well-defined text types of later centuries.

Conclusion: The Value of P45 in Textual Criticism

P45 serves as a crucial witness to the early transmission of the New Testament, offering insights into the scribal habits, codex structure, and textual variations of the third century. Its fragmentary nature, while challenging, provides invaluable data for understanding the text-critical landscape of the early church. By analyzing P45, textual scholars can better discern the reliability of modern New Testament translations and the historical processes that shaped the scriptural canon.

The Reading Culture of Early Christianity

Papyrus 46 (P46): Paul’s Letters and the Canon

Introduction to Papyrus 46: A Critical Witness to the Pauline Corpus

Papyrus 46 (P46), also known as P. Chester Beatty II, stands as one of the earliest extant manuscripts of Paul’s letters. Dated to the mid-second century (ca. 125–150 C.E.), P46 provides an invaluable glimpse into the early textual transmission of the Pauline corpus. Its preservation of substantial portions of Paul’s writings underscores its importance for New Testament textual criticism and offers insights into the compilation and use of Paul’s epistles by early Christian communities.

P46—A papyrus manuscript of most of Paul’s epistles, excluding the Pastorals, from about 100-150 C.E.

This manuscript includes texts from Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, and Hebrews, though the order and completeness vary. Remarkably, it excludes the Pastoral Epistles (1 and 2 Timothy, Titus), raising questions about the canonical boundaries in its historical context. Divided between the Chester Beatty Library in Dublin, Ireland, and the University of Michigan, P46 has been thoroughly studied for its paleographic, textual, and theological significance.

The Dating of P46: Establishing Its Historical Context

Paleographic Evidence

Frederic G. Kenyon initially dated P46 to the early third century (ca. 200–225 C.E.) based on handwriting comparisons. However, subsequent scholars, including Ulrich Wilcken and Hans Gerstinger, favored an earlier date, around 200 C.E., citing its script’s simplicity and transitional features.

In a groundbreaking 1988 study, Young Kyu Kim argued for a date in the late first century (ca. 81–96 C.E.) based on stylistic similarities with earlier documentary papyri. Kim’s analysis considered six primary criteria:

Comparison with Early Literary Papyri
P46 exhibits features found in manuscripts dated between the first century B.C.E. and the early second century C.E., such as rounded uncial forms and consistent line heights.
Scriptural Handwriting Style
The informal yet precise upright uncial of P46 is uncommon after the first century, reflecting its early production.
Ligatures and Final Forms
Letter serifs and ligatures, particularly in final strokes, resemble early examples, including P. Oxy. 8 and P. Rylands III 550.
Orthographic Evidence
The manuscript’s use of the εγ form instead of εκ in compounds suggests an early textual tradition.

Despite Kim’s assertions, the mid-second century remains the most widely accepted date due to the manuscript’s overall paleographic style and its correspondence with other Chester Beatty Papyri. P46’s relative simplicity, compared with P. Chester Beatty VI (dated ca. 125 C.E.), places it confidently between 125 and 150 C.E.

Content of P46: The Pauline Corpus in Early Christianity

Books Included in P46

P46 preserves portions of nine Pauline letters in varying states of completeness. Its contents are organized as follows:

Romans: Chapters 5–16, though portions are missing.
1 Corinthians: Chapters 1–16, with omissions in the text.
2 Corinthians: Chapters 1–13, nearly complete.
Galatians: Chapters 1–6.
Ephesians: Chapters 1–6.
Philippians: Chapters 1–4.
Colossians: Chapters 1–4.
1 Thessalonians: Fragmentary portions of chapters 1–5.
Hebrews: Chapters 1–13, demonstrating strong textual agreement with Alexandrian manuscripts.

Canonical Observations

P46 notably excludes the Pastoral Epistles (1 and 2 Timothy, Titus). This omission raises questions about their acceptance within certain Christian communities by the mid-second century. Additionally, the inclusion of Hebrews, traditionally disputed as Pauline in authorship, reflects its early acceptance as part of Paul’s corpus in Alexandrian circles.

Physical Features of P46: Insights into Early Manuscript Production

Codex Format and Size

P46 represents one of the earliest uses of the codex format for Christian scripture. Originally containing 104 leaves (208 pages), it now survives in 86 leaves, with gaps in the text. Each leaf measures approximately 15 cm by 27 cm, and the manuscript was written in a single column with 25–31 lines per page.

The codex’s structure includes stichometric notations, marking line counts for scribal payment, an indication of its professional production.

Scribe and Correctors

P46 was copied by a professional scribe, evidenced by its uniform script and the presence of corrections by multiple hands. At least 16 different correctors worked on the manuscript, suggesting its active use within a church or scriptorium. Several pages contain lectoral marks, indicating its preparation for public reading, particularly in Romans, Hebrews, and 1 Corinthians.

Textual Character of P46: A Proto-Alexandrian Witness

Scribe’s Accuracy and Tendencies

The scribe of P46 worked with an early, high-quality exemplar, as demonstrated by its alignment with Alexandrian manuscripts such as Codex Vaticanus (B) and Codex Sinaiticus (א). Nevertheless, P46 contains numerous scribal errors, including omissions and minor transpositions. Corrections by later hands reveal efforts to bring the text into closer alignment with its Vorlage (exemplar).

Text-Type Affiliation

P46 is considered a proto-Alexandrian manuscript, exhibiting strong affinities with:

Codex Vaticanus (B): Particularly in Romans, Corinthians, and Hebrews.
P13: Sharing close textual agreements in Hebrews.
Codex Sinaiticus (א): Especially in Philippians and Colossians.

The Alexandrian character of P46 makes it a critical witness for the Pauline text, predating Byzantine and Western textual developments.

Significant Variants in P46

Romans 5:1

P46: “We have peace with God” (ἔχομεν).
Other Witnesses: Some read “let us have peace” (ἔχωμεν).
This variant reflects early theological nuances in Pauline interpretation.

1 Corinthians 15:50

P46: Includes the phrase “nor does the perishable inherit the imperishable.”
Omissions: Some later manuscripts harmonize with theological traditions.

Hebrews 1:3

P46: Omits “by himself,” focusing on the purification of sins.
This omission aligns with Alexandrian brevity, emphasizing the theological core without elaboration.

Theological Implications of P46

P46’s early date and textual quality offer profound insights into the development of Pauline theology and the New Testament canon. Its agreement with Alexandrian readings supports the reliability of critical editions of the New Testament, such as the Nestle-Aland. Moreover, its omissions and variations reveal early scribal tendencies toward brevity and theological precision, reflecting the manuscript’s liturgical and ecclesiastical use.

P46 as a Cornerstone of Textual Criticism

Papyrus 46 stands as a cornerstone for understanding the textual transmission of Paul’s epistles. Its proto-Alexandrian character, professional scribe work, and early dating establish its importance in reconstructing the Pauline text. While gaps in its content limit its scope, P46 remains one of the most significant manuscripts for examining the early development of the New Testament canon.

Papyrus 47 (P47): Revelation’s Enduring Text

P47 (P. Chester Beatty III) Rev. 9:10–11:3; 11:5–16:15; 16:17–17:2 (200-250 C.E.)

Introduction to Papyrus 47: A Singular Witness to Revelation

Papyrus 47 (P47), designated as P. Chester Beatty III, is a critical manuscript in the textual study of the New Testament, particularly the book of Revelation. Dated to approximately 200–250 C.E., this manuscript provides a snapshot of the transmission of Revelation’s text during a time when Christianity was spreading amidst opposition and doctrinal disputes. P47 is part of the Chester Beatty Papyri collection and represents one of the oldest surviving witnesses to Revelation, bridging the gap between earlier fragmentary evidence and later complete codices like Codex Sinaiticus (א).

This manuscript contains portions of Revelation 9:10–11:3; 11:5–16:15; and 16:17–17:2, encompassing a significant segment of the apocalyptic visions. Its textual affinities, particularly with Codex Sinaiticus, make it invaluable for reconstructing the original wording of Revelation. Additionally, the physical characteristics and scribal habits observed in P47 provide insights into the manuscript production and textual preservation practices of early Christians.

The Dating of P47: Placing the Manuscript in History

Paleographic Evidence Supporting the Date

The paleographic analysis of P47 places its origin between 200 and 250 C.E., based on the style of its script. Frederic G. Kenyon, who first studied the manuscript, noted that its letterforms—especially the alpha, beta, epsilon, mu, sigma, and omega—align with other third-century documentary hands. The following features affirm its date:

Comparison with Dated Documents
P47’s script closely resembles that of P. Michigan 529 (Inv. 5473 verso), a documentary text dated to 232–236 C.E. This connection helps anchor P47 within the mid-third century.
Consistency with Other Chester Beatty Papyri
The Chester Beatty Papyri, discovered in the same region and often sharing similar paleographic traits, include manuscripts such as P46 (Paul’s Epistles). The shared stylistic features reinforce the dating of P47 to this period.
Simplicity and Professionalism in Script
The manuscript exhibits a documentary-style hand with clear and consistent abbreviation of numerals, indicating a professional scribe experienced in document preparation. Such characteristics were common in third-century manuscripts.

Content of P47: The Text of Revelation

Extant Portions

P47 contains approximately 30 leaves, preserving significant sections of Revelation, including:

Revelation 9:10–11:3
Revelation 11:5–16:15
Revelation 16:17–17:2

These passages encompass key elements of the apocalyptic narrative, such as the sounding of the trumpets (Revelation 9), the prophesying of the two witnesses (Revelation 11), the outpouring of the bowls of wrath (Revelation 16), and the early vision of Babylon (Revelation 17).

Canonical Observations

While incomplete, P47’s preserved text is consistent with the canonical Revelation found in later manuscripts. Its close textual alignment with Codex Sinaiticus suggests that it belongs to an early Alexandrian textual tradition, distinct from other textual clusters that incorporate additional readings or harmonizations.

Physical Features of P47: Insights from the Manuscript

Codex Construction

P47 was part of a single-quire codex, a common format among early Christian manuscripts. This codex originally measured approximately 14 cm by 24 cm, with 26–28 lines per page. The text was written in a single column, reflecting the economy of space and ease of reading prioritized by early scribes.

Scribal Habits and Corrections

The scribe of P47 demonstrated precision and experience, as evidenced by:

Use of Abbreviations
Numerals and nomina sacra (sacred names like “Jesus” and “God”) were consistently abbreviated, following standard scribal practices.
Corrections by a Secondary Hand
A second corrector (c2) revisited the manuscript, darkening letters and making minor corrections. This process suggests the manuscript’s active use within a Christian community, possibly for liturgical or instructional purposes.

Textual Character of P47: An Alexandrian Witness

Affinities with Codex Sinaiticus

Kenyon’s initial assessment identified P47 as closely related to Codex Sinaiticus (א). Subsequent research confirmed that P47 and א share a distinct textual tradition for Revelation, setting them apart from other major textual witnesses like Codex Alexandrinus (A) and Codex Ephraemi Rescriptus (C).

Textual Relationships

P47 and Codex Sinaiticus form a textual group characterized by concise readings and minimal harmonizations. This contrasts with other text types:

Distinct from Alexandrinus (A) and Ephraemi (C)
While A, C, and P115 represent one early textual tradition, P47 aligns more closely with Sinaiticus, emphasizing its Alexandrian origin.
Proto-Alexandrian Characteristics
The readings in P47 often agree with what textual critics identify as proto-Alexandrian, reflecting an earlier stage of the Alexandrian textual tradition. This is particularly evident in its omissions of expansions and explanatory additions.

Significant Textual Variants in P47

Revelation 11:17

P47: Omits the phrase “who is to come” (ὁ ἐρχόμενος), simplifying the doxology.
Other Witnesses: Include “who is to come,” found in Byzantine and Western manuscripts.
This variant demonstrates the Alexandrian tendency toward conciseness.

Revelation 13:5

P47: Reads “forty-two months” without additional elaboration.
Other Witnesses: Some Byzantine manuscripts expand the description of the beast’s authority.
The brevity in P47 aligns with Alexandrian readings.

Revelation 17:1

P47: Simplifies the phrase “I will show you the judgment of the great prostitute.”
Other Witnesses: Include explanatory clauses found in later textual traditions.
This omission underscores the Alexandrian preference for textual economy.

Theological and Historical Implications of P47

P47’s close textual relationship with Codex Sinaiticus highlights its role in preserving an early and reliable text of Revelation. The manuscript’s proto-Alexandrian characteristics affirm its value for reconstructing the original wording of Revelation. Its existence in a mid-third-century codex also reflects the centrality of apocalyptic literature in early Christian worship and teaching.

Revelation’s text, with its complex imagery and prophetic warnings, was particularly relevant to persecuted Christian communities. P47’s use, as evidenced by its corrections and lectoral marks, suggests that it may have served a didactic or liturgical function, helping Christians navigate their faith during times of trial.

Conclusion: The Enduring Value of P47

Papyrus 47 provides a rare glimpse into the early textual transmission of the book of Revelation. Its Alexandrian text-type affiliation and mid-third-century origin make it a cornerstone for textual critics and a testament to the care with which early Christians preserved their sacred writings. By studying P47, we gain a deeper appreciation for the providence of Jehovah in ensuring the integrity of the New Testament text.

Papyrus 52: The Oldest Fragment of the New Testament

Introduction to Papyrus 52

Papyrus 52 (P52), commonly referred to as the Rylands Papyrus, is one of the most significant discoveries in New Testament textual studies. Housed at the John Rylands University Library in Manchester, England (Gr. P. 457), P52 contains fragments of John 18:31–33, 37–38. This early papyrus is crucial for understanding the transmission and early dissemination of the Gospel of John. Its importance lies not only in its textual content but also in its early date, placing it within a generation of the original autograph. This analysis will provide a comprehensive overview of P52, addressing its date, content, physical features, provenance, and textual character, offering a clear understanding of how it shapes conservative evangelical scholarship.

The Date of Papyrus 52

The dating of P52 has been a subject of intense scholarly focus, with most experts placing it in the early second century, around 100–125 C.E.. This dating is based on paleographic comparisons with other ancient manuscripts, particularly those from the reigns of Trajan (98–117 C.E.) and Hadrian (117–138 C.E.). C. H. Roberts, who first identified and published the papyrus in 1935, concluded that its handwriting closely resembled that of contemporary manuscripts like P. Berolinenses 6845 (ca. 100 C.E.) and P. Fayum 110 (94 C.E.).

Supporting Paleographic Comparisons

Roberts noted striking parallels between P52 and P. Berol. 6845, particularly in its reformed documentary hand—a common script used for practical texts in the first and early second centuries. Additionally, manuscripts such as P. Oxy. 2533 and the Egerton Gospel (ca. 130–150 C.E.) further validate the proposed date. The editors of P. Oxy. 2533 remarked that its style could align with late first-century documents but leaned toward a second-century date due to certain script features.

Such findings are significant because they push the earliest extant evidence of the Gospel of John closer to its original composition. If the apostle John authored his Gospel in Ephesus around 98 C.E., as conservative scholars often argue, P52 may be separated from the autograph by only a couple of decades. This short gap is remarkable compared to other ancient texts, where extant manuscripts often appear centuries after their originals.

Content of Papyrus 52

P52 contains brief portions of John 18:31–33, 37–38, covering two distinct narrative segments. In these verses, Jesus stands before Pontius Pilate, discussing His kingdom and truth—a pivotal moment leading to His crucifixion. The Greek text preserved on P52 aligns closely with other Alexandrian witnesses, underscoring the accuracy of early textual transmission.

John 18:31–33 (Partial Text from P52):

“Pilate said to them, ‘Take him yourselves and judge him by your own law.’ The Jews said, ‘It is not lawful for us to put anyone to death.’ This was to fulfill the word that Jesus had spoken…” (ESV)

John 18:37–38 (Partial Text from P52):

“Then Pilate said to him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.’ Pilate said to him, ‘What is truth?'” (ESV)

Although fragmentary, P52 preserves enough text to confirm its identity and demonstrate the theological depth of the Fourth Gospel.

Physical Features of Papyrus 52

Physically, P52 consists of a single, rectangular fragment measuring approximately 18 cm x 22 cm, with traces of 18 lines per page. It is written on both sides (recto and verso), confirming that it originated from a codex rather than a scroll. This distinction is vital because codices were the preferred format for early Christian writings, aiding portability and facilitating the spread of the Gospel.

The script is a reformed documentary hand, characterized by its clarity and regularity. This style, while practical, suggests that the scribe intended the document for active use, possibly in a worship or teaching context. Its production likely occurred in Egypt, a major hub for Christian textual activity.

The Provenance of Papyrus 52

The exact provenance of P52 remains uncertain, though its discovery suggests origins in Fayum or Oxyrhynchus, Egypt. These regions were prolific centers of papyrus production and textual transmission in the Roman Empire. P52 was acquired by Bernard Grenfell and Arthur Hunt during their excavations but remained unexamined among a collection of papyri until rediscovered by C. H. Roberts in 1934.

Roberts speculated that P52 circulated between Fayum and Oxyrhynchus based on its physical characteristics and historical context. The presence of this fragment in Egypt highlights the rapid dissemination of Johannine literature in the early second century, a phenomenon also supported by the widespread adoption of the codex format.

Textual Character of Papyrus 52

The textual character of P52, though limited in scope, aligns most closely with the Alexandrian text-type, described by Bruce Metzger as “normal” and reliable. This is consistent with other early papyri, such as P66 and P75, which share Alexandrian affinities. Despite its brevity, P52 offers critical confirmation of the stability of the Gospel of John’s text in the early second century.

Theological Implications

P52’s textual consistency with the Alexandrian tradition supports the reliability of modern critical editions, such as the Nestle-Aland and United Bible Societies’ Greek texts. The fragment’s alignment with these texts reinforces the conservative view that the New Testament has been faithfully preserved through centuries of transmission, as Jehovah promised:

“The grass withers, the flower fades, but the word of our God will stand forever.” (Isaiah 40:8)

P52 and the Integrity of the New Testament

Introduction to Papyrus 52

The Date of Papyrus 52

Supporting Paleographic Comparisons

Content of Papyrus 52

John 18:31–33 (Partial Text from P52):

“Pilate said to them, ‘Take him yourselves and judge him by your own law.’ The Jews said, ‘It is not lawful for us to put anyone to death.’ This was to fulfill the word that Jesus had spoken…” (ESV)

John 18:37–38 (Partial Text from P52):

“Then Pilate said to him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.’ Pilate said to him, ‘What is truth?'” (ESV)

Although fragmentary, P52 preserves enough text to confirm its identity and demonstrate the theological depth of the Fourth Gospel.

Physical Features of Papyrus 52

The Provenance of Papyrus 52

Textual Character of Papyrus 52

Theological Implications

“The grass withers, the flower fades, but the word of our God will stand forever.” (Isaiah 40:8)

P52 and the Integrity of the New Testament

Papyrus 52 is a cornerstone for New Testament textual criticism. Its early date, proximity to the autograph of John’s Gospel, and textual fidelity affirm the conservative evangelical position that the Scriptures have been accurately transmitted from their inception. The discovery of P52 underscores Jehovah’s providence in preserving His inspired Word, ensuring that believers can have full confidence in the message of the Gospel.

This fragment serves as a tangible link between the apostles and modern readers, demonstrating that the message of Jesus Christ has been faithfully safeguarded through the centuries. As the apostle Peter declared:

“The word of the Lord endures forever. And this is the word which was preached to you as good news.” (1 Peter 1:25)

The Bodmer Papyri: Early Alexandrian Witnesses

The Bodmer Papyri, discovered in the mid-20th century, include some of the most significant early witnesses to the New Testament text. These manuscripts, dated to around 200 C.E., represent a highly refined textual tradition.

Papyrus Bodmer 2 (P66): The Gospel of John

Papyrus Bodmer II (P66) is a foundational manuscript in the study of New Testament textual criticism. Dating to the second century C.E., it represents one of the earliest extant witnesses to the Gospel of John. Its significance lies in its remarkable state of preservation, its representation of textual tradition, and its insight into early Christian scribal practices. This article will exhaustively analyze P66 under the following categories: its introduction, date, content, physical features, and textual character.

P66 (P. Bodmer II + Inv. Nr. 4274/4298) John 1:1–6:11; 6:35–14:26, 29–30; 15:2–26; 16:2–4, 6–7; 16:10–20:20, 22–23; 20:25–21:9, 12, 17. (125-150 C.E.)

Introduction to P66

Papyrus Bodmer II, commonly known as P66, is one of the Bodmer Papyri, a collection of early Christian manuscripts discovered in the mid-20th century near the Dishna plain in Egypt. This papyrus holds approximately two-thirds of the Gospel of John, making it one of the most comprehensive surviving papyri of this Gospel. Its textual content spans from John 1:1 to 21:9, though several portions are missing or fragmentary.

Notably, P66 excludes the pericope adulterae (John 7:53–8:11), a passage widely regarded as a later interpolation. This absence supports the view that the passage was not part of the original Gospel of John, a position affirmed by other early Alexandrian witnesses such as Codex Sinaiticus and Codex Vaticanus.

The manuscript is housed primarily in the Bibliotheca Bodmeriana in Cologny-Geneva, Switzerland, with one leaf located in Cologne, Germany. Its provenance, close to the Pachomian monastic site in Jabal Abu Mana, aligns with other early Christian manuscripts discovered in the area.

Date of P66

The dating of P66 has been a subject of scholarly debate, hinging on paleographic analysis. Initially, Victor Martin, the editor of its first published edition, suggested a date around 200 C.E., based on similarities with other manuscripts such as P. Oxy. 1074 (Exodus), thought to belong to the early third century.

Hunger’s Redating to 125–150 C.E.

Herbert Hunger, founder of the Vienna Institute of Papyrology, re-evaluated the manuscript and proposed a date of 125–150 C.E. Hunger’s reasoning was rooted in the similarities between P66 and earlier manuscripts such as P52 (Rylands Papyrus, dated 110–125 C.E.) and the Egerton Gospel (ca. 130–150 C.E.). The ligatures and connecting letters in P66, along with its general script style, align with manuscripts from the late first and early second centuries. Hunger’s meticulous comparison with these contemporaneous documents provides a strong case for an earlier date.

Turner’s Third-Century Proposal

Eric Turner, reacting to the trend of early datings in the mid-20th century, suggested a date of 200–250 C.E. He highlighted features such as the broad delta and theta, narrow alpha, and finials on certain letters, characteristics he associated with third-century scripts. Turner’s cautious approach stemmed from skepticism about the then-recent push for earlier datings of New Testament manuscripts.

Reaffirmation of the Second-Century Date

Subsequent studies have largely upheld a second-century date for P66, particularly the mid-second century (125–150 C.E.). Paleographic affinities with manuscripts such as P. Oxy. 220 (late first or early second century) and P. Berolinenses 9782 (second century) support this conclusion. Scholars like G. Cavallo and R. Seider have independently affirmed this dating, further solidifying its acceptance.

The early dating of P66 situates it as one of the most critical witnesses to the textual tradition of the Gospel of John. Its proximity to the original composition date of John (ca. 96 C.E.) provides invaluable insight into the earliest transmission of this Gospel.

Content of P66

P66 preserves large portions of the Gospel of John, though with notable lacunae. The manuscript’s contents are as follows:
John 1:1–6:11; 6:35–14:26, 29–30; 15:2–26; 16:2–4, 6–7; 16:10–20:20, 22–23; 20:25–21:9, 12, 17.

This extensive coverage includes key theological and Christological passages, such as the Prologue (John 1:1–18), which affirms the deity of Christ:
“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)

The manuscript’s omissions, such as the pericope adulterae, reinforce its textual reliability, aligning it with other early witnesses that lack this passage. This exclusion reflects the Alexandrian textual tradition, which often preserves a more accurate and concise text compared to the Byzantine tradition.

Physical Features of P66

P66 consists of 39 folios, totaling 78 leaves (156 pages). Each page measures approximately 14.2 x 16.2 cm and contains 15–25 lines of text. Notably, the manuscript includes pagination, numbered from 1 to 156, which is rare for documents of this period and indicative of careful scribal work.

The text is written in a clear, professional hand, suggesting that the scribe was trained in documentary script rather than exclusively literary forms. Features such as the use of nomina sacra (abbreviated sacred names) and the general consistency of the script underscore the manuscript’s deliberate production. The codex format, a relatively new innovation in the second century, further demonstrates the early Christian preference for this form over the traditional scroll.

The manuscript’s state of preservation, though incomplete, is remarkable, offering a near-complete view of its original text. This allows scholars to assess scribal habits and corrections with a high degree of reliability.

Textual Character of P66

The textual character of P66 reveals the contributions of three individuals: the original scribe, a major corrector (diorthōtēs), and a minor corrector. These layers of correction provide a fascinating glimpse into the early transmission of the Gospel text.

The Original Scribe

The original scribe of P66 exhibited a mix of accuracy and carelessness. While the text is generally faithful to the Alexandrian tradition, it contains numerous minor errors, such as omissions and repetitions. For example, in John 6:15, the scribe appears to have skipped a portion of text, only to correct it later.

The Major Corrector

The major corrector thoroughly reviewed the manuscript, making extensive corrections to align the text with what appears to be a standard Alexandrian exemplar. This corrector introduced changes to improve readability and restore missing text, highlighting the effort to preserve textual integrity.

The Minor Corrector

The minor corrector’s role was limited to correcting obvious scribal errors, such as spelling mistakes and misplaced letters. These minor interventions underscore the collaborative nature of manuscript production in the early Christian period.

Overall, P66 represents a transitional text. While it primarily aligns with the Alexandrian text-type, it also exhibits some idiosyncratic readings, making it a valuable witness to the development of the New Testament text in the second century.

Conclusion of Analysis

P66 stands as a cornerstone in New Testament textual criticism, offering unparalleled insight into the early transmission of the Gospel of John. Its mid-second-century date, extensive content, professional scribal hand, and textual corrections illuminate the practices and priorities of early Christian scribes. As a witness to the Alexandrian textual tradition, P66 reinforces the reliability of the New Testament text, affirming the enduring truth of Scripture

Papyrus Bodmer 14, 15 (P75): Luke and John

Papyrus Bodmer 14, 15 (P75) includes significant portions of Luke and John. Its text is remarkably similar to Codex Vaticanus (B), suggesting that both derive from a common early exemplar. This connection highlights the consistency of the Alexandrian tradition, reinforcing the textual reliability of these Gospels.

P75 (P. Bodmer XIV and XV) 175-225 C.E. Luke 3:18–22; 3:33–4:2; 4:34–5:10; 5:37–6:4; 6:10–7:32, 35–39, 41–43; 7:46–9:2; 9:4–17:15; 17:19–18:18; 22:4–24:53; John 1:1–11:45, 48–57; 12:3–13:1, 8–10; 14:8–29; 15:7–8.

The Role of Papyri in Textual Reconstruction

The papyri serve as indispensable tools in reconstructing the original text of the New Testament. They predate the great uncial codices (e.g., Sinaiticus and Vaticanus) by centuries, providing a closer chronological link to the autographs. Through careful comparison of the papyri with later manuscripts, textual scholars can identify scribal tendencies, harmonizations, and other alterations that occurred during transmission.

For instance, the agreement of P66 and P75 with Codex Vaticanus suggests a stable Alexandrian text tradition. Meanwhile, the eclectic nature of P45 highlights regional textual diversity, offering insights into how the Scriptures were copied and transmitted in different contexts.

Preservation and Restoration of the New Testament Text

The discovery of early papyri demonstrates the human efforts used by Jehovah to preserve and restore the text of the New Testament across centuries. While some mistakenly claim that God miraculously preserved His Word without any textual variation, the evidence from thousands of manuscripts reveals a different reality. The faithful but fallible work of scribes ensured that, despite errors and textual variants, the Scriptures were transmitted with remarkable care and accuracy.

Textual preservation is not the absence of change but the recovery of the original text through comparison of extant manuscripts. Jehovah has ensured that the essential truths of His Word remain intact, even if no single manuscript perfectly reflects the autographs. This process highlights divine oversight, not miraculous intervention. As 1 Peter 1:25 assures us, “the word of the Lord endures forever,” but this endurance is through preservation and restoration, not flawless transmission.

Isaiah 40:8 similarly declares, “The grass withers, the flower fades, but the word of our God will stand forever.” This promise does not suggest the absence of human error in copying but reflects the enduring availability of God’s Word to guide His people. The restoration of the text through textual criticism exemplifies Jehovah’s wisdom in allowing the Scriptures to be preserved through human agency, requiring diligence, faith, and scholarly effort to discern the original readings.

This understanding reinforces the reliability of the New Testament text without the need for the erroneous doctrine of miraculous preservation. Instead, it emphasizes the faithfulness of Jehovah and the diligence of those tasked with transmitting and restoring His inspired Word.

The study of papyrus manuscripts enriches our understanding of the New Testament text by bridging the gap between the autographs and later manuscript traditions. These early witnesses affirm the reliability of the Scriptures, dispel critical theories, and demonstrate the faithfulness of early Christians in transmitting Jehovah’s inspired Word. Through the Chester Beatty Papyri, the Bodmer Papyri, and fragments like P52, we glimpse the historical foundation of our faith, firmly anchored in the Scriptures “inspired of God” (2 Timothy 3:16).

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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).