Papyrus 96 (P96) – A 6th Century Greek-Coptic Diglot of the Gospel of Matthew

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Papyrus 96 (P96) is a Greek–Coptic diglot manuscript of the Gospel of Matthew, dated to the 6th century C.E. through paleographical analysis. It serves as a late yet significant witness to the textual transmission of the New Testament in both Greek and Coptic (Sahidic). Though it survives only in fragments, preserving just a few verses from Matthew 3, its bilingual composition sheds light on early Christian multilingual communities, the interplay between Greek and Coptic textual traditions, and the broader documentary dissemination of the Gospels in the post-Constantinian era.

This manuscript is currently housed in Vienna, Austria, at the Österreichische Nationalbibliothek, where it is cataloged under the shelfmark Pap. K. 7244.

Physical Description and Paleographical Features

Papyrus 96 consists of a single papyrus leaf, preserved in a fragmentary state. The manuscript is inscribed in uncial script, a style characteristic of 6th-century C.E. Christian codices. Both sides of the leaf bear text, indicating that it originated from a codex rather than a scroll.

It is a diglot, with one side written in Greek and the other in Coptic. The Greek text contains Matthew 3:13–15, while the Coptic text, in the Sahidic dialect, preserves Matthew 3:10–12. There is no overlap between the Greek and Coptic portions. The Greek section represents the only surviving remnant of Matthew 3:13–15, while the Coptic side includes the earlier verses, 3:10–12. This arrangement suggests that, in the original codex, the two languages were likely presented in parallel columns or on opposing pages.

The script reflects the conventions of Christian book hands from the 6th century C.E. It is written in majuscule with relatively consistent letter height, employs nomina sacra (e.g., ΙΣ for Ἰησοῦς), and uses scriptio continua—lacking punctuation or spacing between words—consistent with the norms of uncial codices of this period. The manuscript likely stems from a professional scriptorium, possibly within a monastic or ecclesiastical context in Egypt, where bilingualism in Greek and Coptic was prevalent.

Textual Content of P96

As noted, Matthew 3:10–12 is preserved in Coptic (Sahidic), and Matthew 3:13–15 in Greek, with no textual overlap. The following passages are extant:

Coptic (Sahidic) Portion – Matthew 3:10–12

This section records John the Baptist’s admonition to the Pharisees and Sadducees, along with his declaration of the coming one “who is mightier than I.”

Greek Portion – Matthew 3:13–15

This passage narrates Jesus’ arrival from Galilee to be baptized by John in the Jordan River, John’s initial reluctance, and Jesus’ reply: “Let it be so now, for thus it is fitting for us to fulfill all righteousness.”

Greek Textual Character of P96

Given the extreme brevity of the surviving Greek text, its classification into a specific text-type remains inconclusive. However, the wording preserved in Matthew 3:13–15 appears broadly consistent with the Alexandrian text-type, known for its conciseness, lack of harmonization, and absence of liturgical or theological expansions.

A detailed comparison with early Alexandrian witnesses, such as Codex Vaticanus (B) and Codex Sinaiticus (א), shows that P96’s readings in Matthew 3:13–15 align closely with this tradition. Nevertheless, its limited extent prevents definitive placement into any of Kurt Aland’s five Categories (I–V). Due to the insufficient quantity of extant text, P96 is not assigned to any of these Categories, as is typical for such fragmentary witnesses.

It does not exhibit the characteristic expansions of the Western text-type (e.g., as seen in Codex Bezae) or the smoother readings typical of the Byzantine tradition, at least in the preserved verses.

Coptic Textual Character (Sahidic Tradition)

The Coptic portion of P96 is written in the Sahidic dialect, the earliest and most prominent literary dialect of Coptic, widely used in Upper Egypt. Sahidic translations of the New Testament likely originated between the late 2nd and early 4th centuries C.E., probably based on Alexandrian Greek exemplars.

The Sahidic text in P96 corresponds closely with other known Sahidic manuscripts, such as Codex Schøyen 2650 or British Library Or. 7594. It demonstrates high fidelity to its Greek source and reflects the conservative translation style typical of the early Sahidic tradition. As such, it provides secondary confirmation of the Alexandrian form of the Gospel of Matthew, underscoring the reliance of Coptic translators on early Greek Alexandrian texts.

Nomina Sacra and Scribal Features

Like many Christian manuscripts from the 2nd century onward, P96 employs nomina sacra—standardized abbreviations for sacred names and terms. For instance, the name “Jesus” (Ἰησοῦς) appears as ΙΣ with an overline.

This practice served both as a theological expression of reverence and a practical scribal technique to save space on valuable papyrus. The use of nomina sacra in P96 aligns with other 6th-century diglots and suggests a scribe trained in the conventions of ecclesiastical manuscript production.

Historical Context of P96’s Production

The 6th century C.E. was a period of significant manuscript activity in Christian Egypt, particularly within monastic communities. By this time, Egypt had emerged as a major hub of Coptic Christianity, and bilingual proficiency in Greek and Coptic was common among educated clergy and monks.

The creation of Greek–Coptic diglot manuscripts like P96 reflects the liturgical and pastoral needs of bilingual communities. Greek retained its status as the prestigious language of scripture and theology, especially for public reading and discourse, while Coptic fulfilled vernacular and instructional roles. Diglots such as P96 would have enabled clergy to consult both the original Greek and its local translation during teaching and catechesis.

The manuscript likely reflects a professional scriptorium production, possibly from a monastic or ecclesiastical setting in Egypt—perhaps in regions like Scetis or Upper Egypt, where such manuscripts were common, though its precise origin remains uncertain.

Significance for New Testament Textual Criticism

Despite its fragmentary and late status, P96 contributes to our understanding of New Testament textual history in several distinct ways:

First, it affirms the persistence of the Alexandrian text in certain regions into the 6th century C.E. While the Byzantine text-type was gaining prominence in some Greek-speaking areas by this time, Egypt continued to preserve manuscripts with Alexandrian textual affinity.

Second, it provides insight into early translation techniques and the accuracy of Coptic versions relative to their Greek exemplars. The Sahidic portion of P96 aligns well with known Alexandrian Greek readings, confirming the reliability of the early Coptic translation tradition.

Third, it underscores the bilingual nature of Christian scripture use in Egypt. The existence of such diglots illustrates the interaction between Greek and Coptic textual traditions, reinforcing the authority of the Greek original while addressing the needs of native Coptic speakers.

Fourth, the manuscript offers paleographical and codicological evidence of Christian book production in the 6th century, including details of layout, letterforms, and the treatment of sacred names.

Current Location and Accessibility

Papyrus 96 (P96) is currently held at the Austrian National Library (Österreichische Nationalbibliothek) in Vienna, cataloged as Pap. K. 7244. The library has made some of its papyri available through facsimile or digital reproduction, though the extreme brevity of this fragment limits its prominence in broader textual studies.

Conclusion

Though only a small fragment, Papyrus 96 (P96) remains a meaningful witness to the textual history of the Gospel of Matthew, specifically for Matthew 3:10–15. As a 6th-century Greek–Coptic diglot, it demonstrates the continued preservation of Alexandrian readings in Greek and their faithful rendering in Sahidic Coptic.

While its fragmentary condition precludes its use for comprehensive text-critical decisions, it serves as a valuable supplementary witness. Its bilingual format offers further evidence of the integration of textual traditions across linguistic boundaries in early Christianity, particularly within the Egyptian monastic and ecclesiastical context of the 6th century C.E.

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).