DAVAR

[heman]

The Nomina Sacra identified
The Nomina Sacra are contracted Greek words representing 15 frequently occurring names (or
titles) in Scripture. The contraction was written with an overline.

Nomina sacra are special abbreviations which appear in New Testament texts. Unlike most abbreviations, which are meant to save time (see Abbreviations in P46), nomina sacra are used to set certain, holy words apart from the rest of the text.

This is clear from the fact that these words are abbreviated in their sacral usages but not in profane usages 'son' is contracted to when it refers to Jesus, the Son of God, but the same word is not contracted in other usages).
Because the last letter or two is retained, the grammatical case of the word is clear.

The list of nomina sacra grew over the centuries, and it is to be expected that an early codex like this one (P46) would contain only the early forms of nomina sacra.
www.lib.umich.edu/pap/k12/reading/Paul/nominasacra.html

"The use of nomina sacra was not limited to the writings which we recognize as the New Testament. For example, in the Shepherd of Hermas (included in Codex Sinaiticus), first leaf first column, I see three occurrences- Θεου (of God) abbreviated as Θυ in line 30, πνευμα (spirit) abbreviated as ΠNA in line 35, and ανγρςπος (man) abbreviated as ΑΝΟΣ in line 38. (In the earliest manuscripts, Σ = σ = ς was written with the appearance of our letter "C".) There are more occurrences in each of the remaining columns."
http://www.bible.ca/b-canon-nomina-sacra.htm

There are no nomina sacra visible in P52; the line length perhaps implies the use of the abbreviation IN, but this is not certain (see discussion in the entry on P52).The substantial early papyri use the abbreviations at least intermittently.

"On the whole, then, it is perhaps slightly more likely that the manuscript used the nomina sacra than not, but it is absolutely impossible to be dogmatic.

The most noteworthy feature of the manuscript is its age -- though even this should be taken with some caution. How certain can a paleographic determination be when it is based on so small a sample? "

Cited in all the recent Nestle-Aland editions and the like; it should be noted, however, that P52 is so short that it plays no real role in the critical apparatus.

The manuscripts Sin. (Sinaiticus), A (Alexandrinus) and B (Vaticanus) are almost complete parchment manuscripts. With the help of the earlier papyrus manuscripts we have been able to establish that the text of these three great manuscripts is to a large extent reliable.

The papyrus manuscript P75 was the latest to be published, but it showed a virtually identical text to manuscript B. This settled the vexed question whether we have in the parchment manuscripts of the fourth and fifth centuries a safe guide to the original text of the New Testament. We have. B has been in the Vatican since the Middle Ages

Bodmer Papyrus XIV, XV P75
Dated paleographically to the third century (with most scholars tending toward the earlier half of that century); Martin and Kasser, who edited the manuscript, would have allowed a date as early as 175.
The fact which has struck every examiner of P75 is its extremely close resemblance to B.
Still, the result is unquestionable: P75 is closer to B than to any other manuscript, and vice versa. There are enough differences that P75 cannot be the parent of B, and is unlikely to be a direct ancestor, but P75 and B certainly had a common ancestor, and this ancestor must have been older than P75

The UBS committee, for instance, placed the Western Non-Interpolations back in their text based largely on the evidence of P75. The truly significant witnesses were the Beatty papyri -- P46, as Zuntz showed, should have completely altered our view of the text of Paul (but somehow it didn't);
Collations:
Rudolf Kasser and Victor Martin, Papyrus Bodmer XIV-XV. Two volumes; Volume I contains the Lukan material, Volume II the Johannine.
Supplementary portions of the text are found in Kurt Aland, "Neue neutestamentliche Papyri III," New Testament Studies #22.
Calvin Porter, "Papyrus Bodmer XV (P75) and the Text of Codex Vaticanus," Journal of Biblical Literature 81

[JAdmin]

That gives a headache.. and even a strong reminder that:

1Th 5:5 Ye are all the children of light, and the children of the day: we are not of the night, neither of darkness.
1Th 5:6 Therefore let us not sleep as do other: but let us watch and be sober.
1Th 5:7 For they that sleep, sleep in the night: and they that be drunken, are drunken in the night.
1Th 5:8 But let us which are of the day be sober, armed with the breast plate of faith and love, and with hope of health, <salvation> as an helmet. <|the helmet of hope to salvation|>
1Th 5:9 For God hath not appointed us unto wrath: but to obtain health <salvation> by the means of our Lord Jesu Christ,
1Th 5:10 which died for us: that whether we wake or sleep, we should live together with him.

2Ti 4:5 But watch thou in all things, and suffer adversity, and do the work of an evangelist, <|preacher of the Gospell|> fulfil thine office unto the utmost. (Be sober.)

Tit 2:2 That the <ye> elder men be sober, honest, discreet, sound in the faith, in love and in patience.

1Pe 1:13 Wherefore gird up the loins of your minds, be sober, and trust perfectly on the grace that is brought unto you, in that Jesus Christ is opened, <by the declaring of Jesus Christ>
1Pe 1:14 as obedient children, not fashioning yourselves unto your old lusts of ignorance:
1Pe 1:15 But as he which called you is holy, even so be ye holy in all manner of conversation,
1Pe 1:16 because it is written: Be ye holy, for I am holy.