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The Reading Culture of Early Christianity

Historical Background and Dating

P91 (P. Mil. Vogl. Inv. 1224 + P. Macquarie Inv. 360) contains text from Acts 2:30–37 and 2:46–3:2. Paleographic analysis places it in the middle third of the third century C.E., reflecting a handwriting style similar to P. Oxy. 654 (ca. 250 C.E.) and P. Florentine II 120 (ca. 260 C.E.). Though its precise provenance is unknown, its larger portion now resides at the Istituto di Papirologia, Universita Degli Studi di Milano, and the smaller at the Ancient History Documentary Research Centre at Macquarie University. Scholars first published each fragment separately, but they were later identified as part of the same leaf. It measures about 14 cm by 25 cm with roughly 30–34 lines per page.

Physical Features and Scribe’s Hand

The scribe employed a documentary hand, which sometimes reveals uneven lettering and larger initial characters. Such handwriting can indicate someone more accustomed to producing business records or official documents, as opposed to a refined literary codex. Yet there is sufficient care evident in these fragments to suggest the scribe recognized the sacred character of the material. The alignment of letters indicates a functional style, avoiding elaborate decoration. This leaf offers a valuable glimpse into the range of scribal skills that shaped early copies of the New Testament.

Textual Character

Although only a small section of Acts has survived in P91, scholars have noted that it shows no clear Western readings. Its preserved wording aligns broadly with what is often labeled the Alexandrian tradition. Because of the fragmentary nature, an absolute classification can be challenging, but the readings suggest a text similar to that found in high-quality Alexandrian witnesses such as Codex Vaticanus and Codex Sinaiticus. This underscores a preference for an early, carefully transmitted form of the Greek text.

Witness to Acts 2:30–37 and 2:46–3:2

Despite limited content, P91 preserves significant material from Peter’s discourse at Pentecost and the subsequent account of communal worship. The extant text, as reflected in a literal modern translation, reads:

Acts 2:30–37:

30 Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins he would set one upon his throne, 31 he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. 32 This Jesus God raised up again, to which we are all witnesses. 33 Being therefore exalted at the right hand of God and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. 34 For David did not ascend into the heavens, but he himself says,

“ ‘The Lord said to my Lord,
“Sit at my right hand,
35 until I make your enemies a footstool for your feet.” ’

36 Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”
37 Now when they heard this they were pierced to the heart and said to Peter and the rest of the apostles, “Brothers, what shall we do?”

Acts 2:46–3:2:

46 Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their food together with gladness and sincerity of heart, 47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

The Lame Beggar Healed

3 Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. 2 And a certain man that was lame from his mother’s womb was carried, whom they laid daily at the door of the temple that is called Beautiful, to ask alms of those entering the temple.

These verses highlight the apostolic testimony concerning Jesus’ resurrection and the unity among first-century believers. The form in which they appear in P91 reflects a carefully preserved textual witness.

Relevance for Alexandrian Priority

Scholars who prioritize the Alexandrian text note that P91’s alignment with other Alexandrian authorities strongly suggests an intentional transmission of Acts in its earliest attested form. Textual critics such as Edward D. Andrews and Philip W. Comfort often give decisive weight to papyri and uncial manuscripts like Vaticanus and Sinaiticus. The absence of Western expansions or Byzantine readings in P91 further recommends it as a reliable link in the Alexandrian chain. Where readings coincide with these leading witnesses, confidence in an authentic text grows.

Significance for Early Christian Transmission

P91 confirms that Acts was circulating in a form largely consistent with the Alexandrian text by the early to middle second century C.E. [125-150 C.E.] The leaf itself offers an example of how ordinary scribes, possibly those familiar with documentary tasks, contributed to preserving sacred writings. Even with a less sophisticated hand, the scribe demonstrates conscientiousness in copying the sacred text. Such manuscripts illustrate the diversity of the scribal workforce that faithfully transmitted New Testament writings.

Final Observations

P91 stands as a tangible witness to the early and precise circulation of Acts, reinforcing the importance of Alexandrian readings. Its dating, physical characteristics, and textual alignment bear testimony to the robust tradition that shaped the Greek New Testament during the mid–third century C.E. Although fragmentary, this papyrus holds significant value for understanding the established readings of Acts, confirming a consistent and credible transmission favored by many conservative textual critics.

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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).