P120, P. Oxyrhynchus 4804: A Third-Century Fragment of John 1:25–28, 38–44

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Affirming Early Alexandrian Stability in the Gospel of John

Introduction to Papyrus 120 and Its Significance in the Textual Transmission of John

Papyrus 120, designated 𝔓120 in the Gregory-Aland system and also known as P. Oxyrhynchus 4804, is a third-century Greek manuscript preserving parts of John 1:25–28 and 1:38–44. Although fragmentary, 𝔓120 provides textual data from a pivotal passage in the Gospel of John that introduces the early public ministry of Jesus and the formation of the first disciples. Its alignment with major Alexandrian witnesses such as 𝔓66 and 𝔓75 places it within the most reliable early textual tradition of the New Testament.

Paleographically dated to 250–300 C.E., 𝔓120 stands within a critical period of Christian textual history. Its carefully written text, formal script, and codex format reflect the professionalization of Christian scribal practice and the stability of the Gospel text in Egypt—a region that was foundational to the copying and transmission of the New Testament. While the manuscript is not long enough to permit formal categorization by the Aland system, its agreement with early Alexandrian witnesses strongly affirms its textual value.

Provenance, Housing, and Paleographical Dating

𝔓120 was discovered at Oxyrhynchus, Egypt, and published by R. Hatzilambrou, P. J. Parsons, and J. Chapa in The Oxyrhynchus Papyri Volume LXXI (2007), pages 6–9. The manuscript is now housed at the Papyrology Rooms of the Sackler Library, Oxford, under the shelf number P. Oxy. 4804.

The handwriting has been dated paleographically to the mid to late third century C.E. (250–300 C.E.). The writing style is a well-formed Biblical Majuscule, indicative of a trained scribe producing a liturgical or ecclesiastical copy. Philip W. Comfort places the manuscript confidently within this timeframe based on close comparisons with other securely dated documentary and literary hands of the period.

Physical Description and Codex Features

Only three pieces from one leaf of the original codex survive. The manuscript was written in one column per page, with 27 lines per page and approximately 27–28 letters per line. The consistent line length, clear ruling, and use of Biblical Majuscule handwriting suggest the copyist was a professional scribe producing a high-quality manuscript.

The surviving margins measure 2–3 cm, and the estimated size of the original codex page was approximately 11 cm wide by 20.5 cm tall. Based on the average layout and density, scholars estimate that the entire Gospel of John could be contained in approximately 95 leaves, suggesting the fragment was part of a complete Gospel manuscript rather than an excerpted or abbreviated form.

The manuscript’s material (papyrus), format (codex), and scribal features all conform to known patterns of third-century Christian book production in Egypt, emphasizing its authenticity and value in textual criticism.

Transcription and Layout of the Fragment

𝔓120 preserves text from two pericopes in John 1: the interrogation of John the Baptist (vv. 25–28) and the calling of the first disciples (vv. 38–44). Brackets indicate reconstructions based on the Nestle-Aland 28th Edition (NA28) and comparison with 𝔓66, 𝔓75, and other early Alexandrian witnesses.

John 1:25–28
[καὶ ἠρώτησαν αὐτόν, καὶ εἶπον αὐτῷ· τί οὖν βαπτίζεις,]
[εἰ σὺ οὐκ εἶ ὁ χριστὸς, οὐδὲ Ἠλίας, οὐδὲ ὁ προφήτης;]
[ἀπεκρίθη αὐτοῖς Ἰωάννης λέγων· ἐγὼ βαπτίζω ἐν ὕδατι· μέσος δὲ]
[ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε,]
[ὁ ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω]
[τὸν ἱμάντα τοῦ ὑποδήματος αὐτοῦ.]
[ταῦτα ἐν Βηθανίᾳ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων.]

John 1:38–44
[στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς·]
[τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῷ· ῥαββί (ὃ λέγεται μεθερμηνευόμενον, διδάσκαλε), ποῦ μένεις;]
[λέγει αὐτοῖς· ἔρχεσθε καὶ ὄψεσθε.]
[ἦλθαν οὖν καὶ εἶδαν ποῦ μένει, καὶ παρ’ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα ἦν ὡς δεκάτη.]
[ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάννου]
[καὶ ἀκολουθησάντων αὐτῷ· εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ·]
[εὑρήκαμεν τὸν Μεσσίαν (ὅ ἐστιν μεθερμηνευόμενον, Χριστός). ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν.]
[ἐμβλέψας αὐτῷ ὁ Ἰησοῦς εἶπεν· σὺ εἶ Σίμων ὁ υἱὸς Ἰωάννου· σὺ κληθήσῃ Κηφᾶς (ὃ ἑρμηνεύεται Πέτρος).]
[τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν, καὶ εὑρίσκει Φίλιππον· καὶ λέγει αὐτῷ ὁ Ἰησοῦς· ἀκολούθει μοι.]

The preserved text is consistent in sequence, vocabulary, and syntax with the Alexandrian tradition, and no singular readings are evident that would indicate divergence from 𝔓66 or 𝔓75.

Textual Character and Comparison with Other Early Manuscripts

While the small size of 𝔓120 precludes full textual classification, it shows clear agreement with 𝔓66 (c. 125–150 C.E.) and 𝔓75 (c. 175–225 C.E.)—two of the most important Alexandrian witnesses to the Gospel of John.

One important textual point concerns John 1:34, though 𝔓120 itself does not preserve this verse. The editors, however, note that its alignment with 𝔓66 and 𝔓75 indicates a textual tradition that reads “ὁ υἱὸς τοῦ θεοῦ” (Son of God), rather than “ὁ ἐκλεκτός τοῦ θεοῦ” (Chosen One of God)—a variant supported by 𝔓5 and 𝔓106. The reading “Son of God” is dominant in early Alexandrian manuscripts and is reflected in the critical text (NA28). That 𝔓120 reflects this stream indirectly confirms its textual affiliation with the Alexandrian tradition, even in passages it does not directly preserve.

This reading is theologically significant, emphasizing Jesus’ divine sonship rather than a messianic title alone. The preference of “Son of God” in the earliest manuscripts demonstrates that the early church in Egypt recognized and preserved this high Christological confession, and 𝔓120 indirectly supports that tradition.

P120 (P. Oxyrhynchus 4804) [250-300 C.E.]

Contribution to the Transmission History of the Gospel of John

𝔓120 is part of the robust line of early papyri that collectively demonstrate the consistency and integrity of the Gospel of John. The fragment reinforces the position that the Alexandrian textual tradition—from which our critical editions derive—is grounded in well-attested, early, and widespread evidence.

The theological clarity, lexical precision, and grammatical consistency evident in this manuscript match the pattern of other Alexandrian witnesses and stand in contrast to the looser renderings found in later Byzantine texts. This reinforces the documentary method of textual criticism, which gives greater weight to early, geographically widespread, and professionally produced manuscripts such as 𝔓120.

The Reading Culture of Early Christianity

Conclusion: 𝔓120 and the Confirmed Stability of the Early Johannine Text

Though modest in extent, Papyrus 120 (𝔓120) affirms the reliability of the early transmission of the Gospel of John. Its alignment with 𝔓66 and 𝔓75, its carefully executed Biblical Majuscule, and its location within the Alexandrian tradition all point to the scribal accuracy and theological continuity of early Christian communities in Egypt.

The verses preserved in 𝔓120—John 1:25–28 and 1:38–44—introduce key theological themes: the identity of Christ, discipleship, and divine calling, preserved through a stable textual tradition. As such, 𝔓120 stands as a reliable and early witness, upholding the trustworthiness and accuracy of the Johannine text during a foundational era of manuscript transmission.

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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).