ARCHAEOLOGY EVIDENCE FILE557
Manuscript

Papyrus P35: Matthew 25:12–15 and 20–23

PSI I 1, Gregory-Aland P35, is a late-antique Greek papyrus codex fragment from Oxyrhynchus preserving portions of the ten virgins and talents parables in Matthew 25.

Artifact date
fourth–sixth century AD (palaeographic range; proposals vary)
Findspot
Oxyrhynchus (modern al-Bahnasā), Egypt
Current location
Biblioteca Medicea Laurenziana, Florence, inv. 13725 / PSI I 1
START WITH THE FIND

What archaeologists can actually examine

Gregory-Aland P35 is one small Greek papyrus fragment from a codex page. Eleven lines on each face preserve discontinuous portions of Matthew 25:12–15 and 25:20–23. The first side includes the bridegroom's refusal, 'I know you not,' followed by the warning to watch and the opening of the talents parable. The reverse preserves the reckoning with the servants who received five and two talents, including the master's commendation of faithful service. Because both faces belong to one leaf, the object is not a pair of isolated quotation slips: it is a damaged remnant of a running Gospel codex. Its strongest relevance is textual and material. It demonstrates that these adjacent Matthean teachings were copied in Greek in late-antique Egypt and provides readings that can be collated with other witnesses. It does not preserve the whole parable or an eyewitness account of Jesus' ministry.

01

Two parables survive on one leaf

The two faces preserve Matthew 25:12–15 and 20–23, linking the ten virgins and talents material in a running Gospel codex.

02

The findspot is Oxyrhynchus

4CARE records al-Bahnasā/Oxyrhynchus as the archaeological findspot and Florence inv. 13725 as present custody.

03

The date is not settled

A possible fourth-century date remains common, but modern palaeographic caution supports a wider fourth-to-sixth-century presentation.

04

It is not Brooklyn Papyrus 35.1446

P35 is a Gregory-Aland Gospel manuscript; the similarly numbered live Brooklyn record is an unrelated Middle Kingdom administrative papyrus.

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 4CARE archaeological manuscript database identifies Oxyrhynchus as the findspot and records the present Laurenziana inventory number 13725. The text was published as the first item in Papiri Greci e Latini, hence PSI I 1, and subsequently entered the Gregory-Aland register as P35. Those identifiers document a real chain from excavation-era publication to modern library custody, but the accessible catalogues do not recover the papyrus's ancient owner, room, church, or discarded book deposit. Its modern location in Florence must therefore not be confused with its place of copying. The manuscript can responsibly be described as found at Oxyrhynchus and held by the Biblioteca Medicea Laurenziana; claims about the congregation that used it, the scribe's identity, or a precise route from excavation to accession would exceed the verified record.

EXAMINE THE OBJECT

What you are looking at

The surviving object is a single papyrus codex fragment written in Greek, one column to a page, with eleven extant lines on each face. Broken upper, lower, and side edges remove most of the original leaf, so printed transcriptions necessarily distinguish visible ink from editorial restoration. The two faces preserve noncontinuous parts of one chapter because intervening lines have been physically lost, not because the scribe created a devotional excerpt. Letter forms, spacing, line length, orthography, and any corrections can be compared with other manuscripts even where the words follow the familiar sequence. The fragment's modest size also disciplines interpretation: it reveals a portion of one copying event but cannot establish the original codex's complete contents, number of quires, page dimensions, or whether Matthew circulated alone or with other Gospels.

DATING & CONTEXT

Where it belongs in history

The date is assigned by comparison of handwriting, not by a colophon, archaeological coin, or radiocarbon test. CSNTM labels the manuscript 'possible fourth century,' while broader current listings and the history of palaeographic reassessment allow a fourth-to-sixth-century range. Orsini and Clarysse specifically excluded P35 from the corpus they considered securely earlier than AD 350, an important caution against presenting an early estimate as settled. The appropriate public label is therefore late antique, with the competing ranges stated. In every proposed date the fragment belongs to a mature period of Christian codex production in Egypt, when Matthew was already widely transmitted. Its Egyptian findspot provides context for reception of the Gospel, but it neither dates the composition of Matthew nor identifies the exemplar used by this copyist.

SCHOLARLY ASSESSMENT

Consensus, questions, and debate

Its identity as PSI I 1 / P35, its Matthean content, papyrus material, codex format, Oxyrhynchus findspot, and Florence custody are stable. The date is less stable: catalogues preserve a fourth-century proposal, while palaeographers caution that literary hands often justify wider and later ranges. The fragment's readings must be evaluated at individual variation units rather than summarized by a broad text-type label. Since so little survives, agreement with a major codex in several places would not define the textual character of the lost book. The responsible scholarly value is cumulative: P35 supplies another independently copied Greek witness, helps reconstruct page layout, and documents Matthew's reception in Egypt. It cannot rank manuscript families by itself or reveal whether omissions in its broken margins ever existed in the original leaf.

READ THE TEXT

The biblical record beside the artifact

P35 directly transmits Matthew 25:12–15 and 25:20–23. The first range moves from the closed door and the bridegroom's answer to Jesus' command to watch, then begins the parable of a man entrusting property to servants. The second records the return and commendation of the servants who doubled five and two talents. The fragment therefore materially joins vigilance, entrusted responsibility, accounting, and the promise to enter the master's joy within the received Matthean sequence. It is evidence for how these verses were copied, not archaeological proof that the parables describe excavatable incidents. The record should connect to Matthew 25 for reverse discovery and avoid turning a manuscript witness into confirmation of every historical or theological conclusion drawn from the chapter.

Matthew 25:12–15

12But he answered and said, Verily I say unto you, I know you not.

13Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

14¶ For [the kingdom of heaven is] as a man travelling into a far country, [who] called his own servants, and delivered unto them his goods.

15And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.

WHY THIS FIND MATTERS

A responsible historical conclusion

P35 lets readers encounter two famous parables not merely as modern printed paragraphs but as words borne on a fragile, used book page. One face carries the warning of the shut door and the charge to watch; the other preserves the master's praise of faithful servants. That material continuity clarifies that early Christian readers received these teachings together within Matthew's sustained final discourse. The object also teaches method: catalog identities, handwriting comparisons, and reconstructed lines can yield real historical knowledge while leaving the manuscript's user and exact date unknown. Its importance is not that it 'proves' the parables, but that it anchors their Greek transmission in an excavated late-antique artifact.

New TestamentGospel of MatthewGreek papyrustextual criticismOxyrhynchusparable