Papyrus P125 fragment with Greek text from 1 Peter 1:23–2:5
ARCHAEOLOGY EVIDENCE FILE461
Manuscript

Papyrus P125: 1 Peter 1:23–2:5 and 2:7–12 in a Greek Witness

P.Oxy. LXXIII 4934, Gregory-Aland P125, is a late-third- or early-fourth-century papyrus codex leaf preserving 1 Peter’s new-birth, living-stone, and holy-people exhortations, including a debated reading at 2:3.

Artifact date
3rd–4th Century
Findspot
Oxyrhynchus, Egypt
Current location
Oxford, United Kingdom, Ashmolean Museum, P. Oxy. 4934
START WITH THE FIND

What archaeologists can actually examine

P125 is P.Oxy. LXXIII 4934, a Greek papyrus codex leaf preserving 1 Peter 1:23–2:5 on one face and 2:7–12 on the other. Its sequence includes new birth through imperishable word, longing for pure milk, Christ as living stone, believers as a spiritual house, and the call for God’s people to live honorably among the nations. At 2:3 it appears to read the sacred-name abbreviation for Christ in the phrase normally translated 'the Lord is good,' a known early variant shared with P72. The reading is important but may reflect Christian wordplay or scribal substitution rather than the initial text.

01

A long exhortation survives

The leaf preserves 1 Peter 1:23–2:5 and 2:7–12, from new birth through the identity and conduct of God’s people.

02

The 2:3 reading is Christological

P125 appears to use an abbreviation for Christ where the common text reads that the Lord is good or kind.

03

Early agreement does not settle priority

P125 and P72 share the variant, but wordplay, sound similarity, and scribal interpretation remain plausible explanations.

04

The page can be substantially reconstructed

Its surviving dimensions, line count, and characters per line support an estimated 22-by-13.5-centimeter codex page.

THE FULL DOSSIER · FOUR-PART REVIEW

Follow the evidence from discovery to debate

Move through the find in a deliberate order: establish its provenance, examine the surviving object, place it in time, and then weigh the scholarly interpretation.

DISCOVERY & PROVENANCE

How the find came to light

The leaf was excavated at Oxyrhynchus in the Grenfell and Hunt campaigns of 1896–1907 and retained within the Egypt Exploration Society collection. Juan Chapa published it in 2009 in The Oxyrhynchus Papyri volume LXXIII, pages 17–22, after which it entered the Gregory-Aland register as P125. Current catalogues associate it with Oxford’s Art, Archaeology and Ancient World Library or Ashmolean custody under P.Oxy. 4934. The excavation origin is secure at city level, but the accessible documentation does not connect this leaf to a specific household, church, rubbish stratum, named reader, or dated documentary archive.

EXAMINE THE OBJECT

What you are looking at

One fragmentary papyrus codex leaf survives, presently about 15 by 9.5 centimeters, from an estimated original page near 22 by 13.5 centimeters. It is written in a single column, with roughly twenty-two visible lines and about thirty reconstructed lines per page, normally nineteen to twenty-four characters per line. The reformed documentary or severe-style hand uses common sacred-name abbreviations but little or no punctuation. Broken outer edges remove text, including 1 Peter 2:6 between the surviving sides. The relatively substantial leaf allows study of spelling, abbreviation, layout, and repeated scribal practice beyond a handful of isolated letters.

DATING & CONTEXT

Where it belongs in history

Chapa and the principal registries date P125 to the late third or early fourth century through palaeography. No colophon supplies a year. It is roughly contemporary with P72, the other early papyrus that supports the Christ reading at 1 Peter 2:3, although independent dates and distinct provenance histories prevent treating them as a single copying event. The leaf belongs to early Christian codex culture at Oxyrhynchus and shows 1 Peter in circulation there. It does not reveal whether its lost volume contained 1 Peter alone, the Catholic Epistles, or a broader apostolic collection, nor whether its exemplar originated locally.

SCHOLARLY ASSESSMENT

Consensus, questions, and debate

The major debate concerns 1 Peter 2:3. P125 and P72 support a form using Christos, while the familiar text quotes Psalm 33:9 LXX with chrestos, 'good/kind.' Because the Greek words sound alike and early Christians exploited Christos/chrestos wordplay, scholars differ on whether the papyri preserve an early Christological interpretation, a scribal substitution, or evidence bearing on the initial text. The variant’s early attestation gives it weight but does not decide priority mechanically. More broadly, the manuscript’s textual affinities must be judged unit by unit. A substantial leaf is still too little evidence for an entire codex’s uniform text type.

READ THE TEXT

The biblical record beside the artifact

P125 directly preserves 1 Peter 1:23–25, 2:1–5, and 2:7–12. These ranges connect new birth by enduring divine word with Psalm-based language about tasting the Lord, Isaiah and Psalms imagery of the stone, believers’ identity as a chosen and priestly people, and honorable conduct among Gentiles. The missing 2:6 is physical loss, not a demonstrated omission. At 2:3 the apparent Christ abbreviation creates the sense 'if you have tasted that Christ is Lord' or 'Christ the Lord,' rather than the common Septuagintal wording 'the Lord is good.' Both the reading and its possible scribal origin deserve explicit explanation.

1 Peter 1:23–25

23Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

24For all flesh [is] as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

25But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

WHY THIS FIND MATTERS

A responsible historical conclusion

P125 preserves an extended rhetorical movement rather than a disconnected quotation: enduring word produces new life; newborn believers seek nourishment; Christ is the living stone; and a newly constituted people must live honorably before outsiders. Its disputed 2:3 reading shows textual transmission and interpretation meeting in the scribe’s ink. A single abbreviation can redirect a Psalm citation explicitly toward Christ, whether by deliberate exegesis or copying history. The leaf is therefore valuable to textual critics, historians of interpretation, and codicologists. It also teaches restraint: early support makes a variant important, not automatically original.

P125Greek New Testamentpapyrustextual transmission1 Peter