ARCHAEOLOGY EVIDENCE FILE401
Manuscript

Papyrus P19: Matthew 10:32–40 in a Greek Witness

P.Oxy. IX 1170, now Bodleian Library MS. Gr. bib. d. 6 (P), is a fourth- or fifth-century papyrus codex leaf preserving Matthew 10:32–11:5 across both sides.

Artifact date
4th–5th Century
Findspot
Egypt; exact ancient findspot is not stated in the consulted manuscript catalogs
Current location
Oxford, United Kingdom, Bodleian Library, Gr. bib. d.6 (P)
START WITH THE FIND

What archaeologists can actually examine

Gregory-Aland P19 is the manuscript designated P.Oxy. IX 1170 and Bodleian Library MS. Gr. bib. d. 6 (P). One papyrus codex leaf preserves Matthew 10:32–40 on one side and 10:41–11:5 on the other. CSNTM dates the hand to the fourth or fifth century and records one column with twenty-two to twenty-three lines per page. The Bodleian catalogue identifies Oxyrhynchus as the provenance and the fifth century as its preferred date. This is substantially more text than the live title's Matthew 10:32–40: the leaf continues through Jesus' saying about receiving a prophet and a righteous person, the conclusion of the mission discourse, John the Baptist's question, and Jesus' answer about healings and good news. It is an early copy of Matthew, not a first-century eyewitness document.

01

The leaf reaches Matthew 11:5

P19 preserves Matthew 10:32–40 and 10:41–11:5, including John's question and Jesus' catalogue of restorative signs.

02

Both page edges are lost

The top and bottom survive, while broken side margins require editors to restore missing letters from line length and context.

03

It is a codex leaf

Greek text on both sides carries the narrative across the modern chapter boundary and documents late-antique Christian book format.

04

Date remains a range

CSNTM uses fourth–fifth century and the Bodleian favors the fifth; no colophon supplies a precise year.

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

Grenfell and Hunt found the leaf at Oxyrhynchus and published it in The Oxyrhynchus Papyri, Part IX as number 1170. The Egypt Exploration Fund's distribution system brought it to Oxford, where the Bodleian Library preserves it under MS. Gr. bib. d. 6 (P). The modern shelfmark, publication number, and Gregory-Aland siglum describe the same physical object. The leaf's excavated origin is secure at the city level, but no surviving note identifies the household, church, scriptorium, or rubbish mound layer in which the codex was originally used and discarded. Digitisation now enables inspection without handling the papyrus, although older microfilm and printed editions remain part of its research history. Its route illustrates the institutional afterlife of Oxyrhynchus papyri: excavation in colonial-era Egypt, scholarly division and publication, overseas museum custody, and present digital access.

EXAMINE THE OBJECT

What you are looking at

P19 is one leaf from a papyrus codex, complete at the top and bottom but broken away at both side margins. Its surviving height and the twenty-two-to-twenty-three-line column preserve much of the page's vertical design while lost outer letters must be restored from context. Greek is written on both sides, demonstrating leaf-book use rather than an isolated amulet or excerpt copied only on one face. Letter forms and spacing allow palaeographic comparison; line length and verse sequence allow estimation of missing margins. The leaf is not visually spectacular, but it is materially informative: readers can see a working Christian book whose page carried the close of one Matthean discourse directly into the next narrative. Modern verse and chapter numbers are absent, and the physical page joins passages that later Bibles divide at Matthew 11:1.

DATING & CONTEXT

Where it belongs in history

The date is inferred from handwriting. CSNTM gives the fourth-to-fifth-century range, while the Bodleian's Digital Bodleian description favors the fifth century. No colophon, documentary date, or named scribe narrows it further. The codex belonged to late Roman Egypt, several centuries after Matthew was composed but still early in the surviving manuscript record. Oxyrhynchus has produced numerous Christian papyri, demonstrating that Gospel texts circulated alongside administrative and literary writing in a major provincial city. The leaf's format fits the widespread Christian use of codices, but its fragmentary survival does not disclose whether the original book contained only Matthew, all four Gospels, selected readings, or additional material. Palaeographic dating also cannot determine when its exemplar was copied or how many generations separated P19 from earlier forms of Matthew.

SCHOLARLY ASSESSMENT

Consensus, questions, and debate

Scholars broadly agree on the manuscript identity, Oxyrhynchus provenance, papyrus codex format, content, and fourth- or fifth-century date. Textual analysis commonly notes agreements with early Alexandrian witnesses, and older handbooks may label the leaf 'Alexandrian.' Because only one leaf survives, its individual readings are more useful than a global text-type label. Broken side margins require restoration, and a familiar printed text can unconsciously drive reconstruction; editors therefore distinguish visible ink from supplied letters. The Bodleian digitisation and the Grenfell-Hunt edition provide complementary evidence, one visual and one early editorial. Dating remains a range rather than a secure year. The page boundary also matters for codicology: reconstructing line counts and lost widths may suggest the original page size, but it cannot securely reconstruct the complete codex's contents or number of leaves.

READ THE TEXT

The biblical record beside the artifact

P19 begins with Matthew 10:32–33, Jesus' paired sayings about confessing or denying him before others, and continues through the hard sayings about division within households, taking up the cross, losing and finding life, welcoming Jesus' messengers, and giving a cup of cold water. The reverse preserves Matthew 11:1–5: Jesus finishes instructing the Twelve, John sends disciples to ask whether he is the expected one, and Jesus points to the blind seeing, the lame walking, lepers cleansed, the deaf hearing, the dead raised, and good news preached to the poor. These are exact surviving passages, so both Matthew 10 and 11 belong in discovery links. P19 attests their transmission and sequence in a late-antique Greek codex; it does not independently verify each miracle or settle how Matthew used earlier traditions.

Matthew 10:32–40

32Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.

33But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

34Think not that I am come to send peace on earth: I came not to send peace, but a sword.

35For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

36And a man’s foes [shall be] they of his own household.

37He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

38And he that taketh not his cross, and followeth after me, is not worthy of me.

39He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

40¶ He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

WHY THIS FIND MATTERS

A responsible historical conclusion

P19 preserves a coherent transition in Matthew rather than a detached proof text. One side gathers some of Jesus' most demanding mission sayings; the other moves from receiving messengers to John's question about Jesus' identity and the answer framed by prophetic signs. An Egyptian reader could encounter confession, cross-bearing, hospitality, doubt, and restoration on the same physical leaf. For textual critics, the manuscript supplies early readings at dozens of words and helps test later editorial traditions. For book historians, its codex layout and excavated Oxyrhynchus provenance place Gospel copying in the daily material world of late Roman Egypt. Its honest significance is transmission: it shows that this extended sequence of Matthew circulated in Greek, while leaving historical and theological interpretation to evidence beyond a single damaged page.

P19Greek New Testamentpapyrustextual transmissionMatthew