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Introduction to P97 and Its Paleographic Context
Papyrus 97 (P97), designated under the Gregory-Aland numbering system, stands as a noteworthy early manuscript fragment of the New Testament in Greek, preserving a portion of the Gospel of Luke, specifically chapter 14, verses 7 through 14. Though its condition is fragmentary, this papyrus remains a significant textual witness due to its alignment with the Alexandrian text-type and its preservation of a pivotal segment of Jesus’ teachings: the parable of the invited guests and the accompanying exhortation to humility and hospitality. These teachings resonate deeply with evangelical emphases on authentic Christian character and eschatological hope.
Paleographically, P97 is dated to approximately 600 C.E., placing it within the early Byzantine period of the Eastern Mediterranean world—a time of transition between late antiquity and the medieval era. This dating is derived from an analysis of its script, which exhibits characteristics consistent with other papyri and codices from the 6th and early 7th centuries C.E. Features such as the use of nomina sacra (abbreviated sacred names), a formal uncial script, and the text’s layout align with documentary hands typical of ecclesiastical manuscripts from this period. While this date is relatively late compared to earlier Alexandrian papyri like P75 (circa 175–225 C.E.), P97’s fidelity to the Alexandrian textual tradition underscores the remarkable stability and enduring transmission of this text-type well into the early Byzantine era, a point of encouragement for those who value the reliability of the New Testament text.
Physical Characteristics and Preservation
Papyrus 97 is inscribed on papyrus, a common medium for ancient manuscripts, and survives in a severely fragmented state. Despite its deterioration, significant portions remain legible, offering valuable insights into its original form and use. The text is arranged in a manner that suggests it may have been designed for public reading, a feature often associated with lectionary manuscripts—collections of Scripture readings for liturgical use. A label accompanying the manuscript at the Chester Beatty Library, where it is housed, notes: “Probably a lectionary, 6th–7th cent.” This tentative classification reflects scholarly speculation rather than definitive evidence, as will be explored further below.
The Greek text is written in a formal uncial script, characterized by large, rounded letterforms typical of the 6th century C.E. This style of writing continues the tradition of biblical uncials seen in earlier landmark manuscripts such as Codex Vaticanus (B, 4th century C.E.) and Codex Sinaiticus (א, 4th century C.E.). However, P97 displays more developed pen strokes and wider spacing between lines and letters, reflecting an evolution in scribal practice suited to later ecclesiastical contexts. These physical traits not only aid in dating the manuscript but also provide a window into the scribal culture that preserved the New Testament text during this period.
Contents of the Manuscript – Luke 14:7–14
The surviving portion of P97 corresponds to Luke 14:7–14, a passage that captures Jesus’ teaching during a meal with Pharisees. This section includes the parable of the wedding feast and an exhortation to selfless hospitality, themes that underscore humility and the reversal of worldly values—core tenets of Christian ethics. The Nestle-Aland 28th edition (NA28) of the Greek New Testament provides the following rendering of this passage, though P97’s fragmentary nature means not all of it may be fully preserved, and orthographic or nomina sacra variations could differ:
“He told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, ‘When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, and he who invited you both will come and say to you, “Give your place to this person,” and then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, “Friend, move up higher.” Then you will be honored in the presence of all who sit at table with you. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.’ He said also to the man who had invited him, ‘When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.’”
This passage carries profound ethical and eschatological weight, emphasizing humility as a virtue rewarded in the kingdom of God and hospitality as an act of faith rather than social reciprocity. Its preservation in P97 highlights the continuity of these teachings within the synoptic tradition and their importance to early Christian communities.
Textual Character and Alexandrian Affiliation
The text of P97 aligns closely with the Alexandrian text-type, a category of New Testament manuscripts renowned for its textual accuracy and early origins. The Alexandrian tradition, exemplified by manuscripts like Codex Vaticanus (B), Codex Sinaiticus (א), and papyri such as P75 and P66, is characterized by concise readings, minimal expansions, and a tendency to preserve what scholars consider closer approximations to the original autographs. Although P97 has not been formally assigned to one of Kurt and Barbara Aland’s Categories (I–V)—likely due to its limited size and fragmentary condition—its textual features can still be evaluated through comparison with established Alexandrian witnesses.
Papyrus manuscript of the Gospel of Luke (Papyrus 97). Greek, Luke 14:7-10; 12-14. Egypt, 6th or 7th century. Chester Beatty Library BP XVII
Preliminary analysis of P97 reveals agreement with Alexandrian manuscripts in vocabulary, word order, and the absence of secondary readings typical of other text-types. For instance, it lacks the Byzantine text-type’s tendency toward harmonization or moralistic expansions, the Western text-type’s paraphrastic elaborations, and the Caesarean text-type’s distinctive harmonizations with parallel Gospel accounts. This fidelity enhances P97’s reliability as a witness to the original text of Luke, even at its later date of 600 C.E.
A particularly illuminating comparison can be made with P75, a papyrus dated to circa 175–225 C.E. that preserves portions of Luke and John. Studies, such as those by Gordon Fee, have suggested that P75 and Codex Vaticanus share approximately 83% textual agreement in overlapping sections, a figure that underscores the consistency of the Alexandrian tradition across centuries. While this statistic stems from broader analyses rather than a direct comparison with P97, the latter’s alignment with this tradition suggests it perpetuates the same careful transmission seen in earlier witnesses. This continuity is a testament to the diligence of ancient scribes and a point of confidence for evangelical scholars who prioritize the historical reliability of Scripture.
Lectionary Hypothesis: Liturgical Use and Canonical Placement
Some scholars have proposed that P97 may have functioned as part of a lectionary, a hypothesis supported by its layout and the thematic coherence of Luke 14:7–14, which fits well within liturgical readings emphasizing Christian virtue and social ethics. The 6th century C.E. saw an increasing use of Scripture in structured worship, with lectionaries becoming more common as churches organized readings for feasts, seasons, and homilies. The passage’s focus on humility and care for the marginalized aligns with such contexts.
However, this classification remains speculative. Unlike confirmed lectionaries, P97 does not exhibit standard markers such as breathing marks, punctuation for reading pauses, or marginal notations indicating liturgical divisions. Nor does it include introductory formulas like ἀρχή (“beginning”) or τέλος (“end”), which typically frame lectionary readings. The Chester Beatty Library’s label—“Probably a lectionary, 6th–7th cent.”—reflects this uncertainty, likely drawing from the manuscript’s physical presentation rather than conclusive evidence. Thus, P97 could equally be a fragment of a continuous-text manuscript used in a reading context, leaving its exact purpose open to further study. This ambiguity invites scholars to approach it with caution while appreciating its potential liturgical significance.
Manuscript Location and Access
Papyrus 97 is currently preserved at the Chester Beatty Library in Dublin, Ireland, under the catalog designation P. Chester Beatty XVII. The Chester Beatty collection is a treasure trove for New Testament textual critics, housing some of the earliest and most significant papyri, including P45 (Gospels and Acts, (175-225 C.E.), P46 (Pauline Epistles, circa 100-150 C.E.), and P47 (Revelation, (200-250 C.E.). As a later fragment from the 6th century C.E., P97 may not garner the same popular attention as earlier witnesses like P52 (circa 125–150 C.E.) or P75, but its contribution to textual studies is well recognized among specialists, particularly those tracing the Alexandrian tradition’s longevity.
Summary of Textual Features in P97
Despite its small size and incomplete state, P97 offers several observable textual characteristics. For example, the Greek term ταπεινὸς (“humble”) appears in a form consistent with Alexandrian witnesses, free from the Byzantine tendency to expand or rephrase for clarity. The manuscript shows no trace of Western paraphrasing or moralistic additions, reinforcing its textual purity. Orthographic features further align with 6th-century uncial conventions: epsilon-sigma ligatures are present, and nomina sacra such as ΘΣ (θεός, “God”) and ΙΣ (Ἰησοῦς, “Jesus”) are employed consistently. Some corrections are visible where the scribe adjusted strokes, suggesting a concern for accuracy even in a utilitarian document.
Unlike deluxe manuscripts intended for display, P97 lacks decorative flourishes or ornamental designs, indicating it was crafted for practical use—whether liturgical, instructional, or devotional. These features collectively affirm its role as a functional witness to the Gospel text in a period of expanding Christian practice.
Importance in the Transmission of the Gospel of Luke
Papyrus 97 provides yet another confirmation of the early and enduring stability of the Alexandrian text-type, particularly for the Gospel of Luke. Even by the 6th century C.E., this textual tradition had not succumbed to significant corruption, reflecting the extraordinary care taken in its transmission. This consistency across centuries—from P75 in the 2nd–3rd century to P97 in the 6th—offers a compelling case for the documentary priority method favored by many evangelical scholars. Rather than relying on internal conjectures or stylistic preferences (as in reasoned eclecticism), the persistent presence of Alexandrian readings across early and later manuscripts points to a tradition both ancient and dominant in the Greek New Testament’s history.
Concluding Remarks on P97’s Significance
Though P97 is fragmentary and not formally categorized by the Alands due to its limited extant text, it stands as a credible and trustworthy witness to the Gospel of Luke. Its alignment with the Alexandrian text-type, its preservation of doctrinally rich teachings from Jesus, and its contextual connection to earlier papyri like P75 and Codex Vaticanus make it a valuable artifact in New Testament textual studies. For evangelicals, its testimony to the enduring accuracy of Scripture is a source of encouragement, bridging the gap between the autographs and later copies.
Scholars and textual critics are encouraged to examine P97 alongside earlier witnesses, viewing it not as an isolated fragment but as part of a continuous, faithful chain of transmission stretching back to the New Testament writers. Its survival into the 6th century C.E., intact in its Alexandrian form, invites reflection on the providence that has preserved God’s Word through the ages, a legacy that continues to inform faith and scholarship today.
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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