Remains of a miniature parchment codex of the Minor Prophets in Coptic (A) distributed between Vienna (ÖNB K 11000) and Paris (BNF Ms copte 157) (not Cairo as stated in Till) with loss of certain parts (183 leaves extant); no bindings preserved.

None, sets of folios bought in Akhmim

SB VI 9605: private letter.

First lines with names of sender and recipients lost; after Christian greetings ("Night and day I pray to the highest God and to the divine Providence of our Lord Jesus Christ for your health"), the sender warns his recipients that he has not been able to send his brother Kopreas to them because he was ill.

Metzger (1961: 27) suggested that this letter belonged to the correspondence of Abinnaeus, commander of the cavalry stationed in a fortress in Dionysias, in the Arsinoites. But according to Naldini (1968: 231) and more recently to Gallazzi (2015: 172-173, n. 5), there are no conclusive clues justifying the attribution of this letter to the dossier.

Recto: text written along the fibres. Verso blank.

P.Monts.Roca IV 58

Parchment fragment (13 x 14.6 cm) containing an unknown Christian text, perhaps pertaining to the ordination of a priest; see ed. pr.

The fragment is a palimpsest: the original text, as well as a possible second text, have been effectively removed before the copying of the extant, Christian text. Small punctures in the lower margin indicate that the final text (and possibly the previous text as well; see ed. pr.) was written transversa charta on a folio intended for a manuscript.

The fragment preserves 12 lines of text on the flesh-side, while the hair-side remains blank. The script is a semi-cursive hand, sloping to the right, and it is written in brown ink. Line-end abbreviations occur as well as a ligatured καί (l. 8), and the text contains one nomen sacrum (θεῷ in l. 2).

Unknown.

Fragment from a papyrus manuscript containing the Apocalypse of Zephaniah, aka Sophonias, in Sahidic Coptic. Destroyed in the fire of the library of Leuven University on June 17th, 1940.

Fragment from a papyrus manuscript containing the Ascension of Isaiah in Sahidic Coptic. Destroyed in the fire of the library of Leuven University on June 17th, 1940.

Leuven, KU Leuven 7 [Schüssler II/1 sa 175]

Papyrus fragment containing parts of Psalms 118:149-152 & 158-160 in Coptic (S). Destroyed in the fire of the library of Leuven University on June 17th, 1940.

P.Vindob. K 10156 

Fragment of a papyrus codex containing an anti-Manichaean treatise written in Coptic (Lycopolitan dialect).

Crosby-Schøyen Codex MS 193 [Schüssler sa 40lit]

Papyrus codex containing Melito, On the Passover; 2 Maccabees; 1 Peter; Jonah; Homily written in Coptic (Sahidic dialect). According to the Schøyen collection website, it is possibly the earliest known complete text of the two books of the Bible, Jonah and 1 Peter. Of the latter there is also a Greek papyrus slightly later, ca. 300, from the same hoard, now in the Vatican. The present 1 Peter might have been copied from a Greek exemplar written before 2 Peter existed, i.e. ca. 60-130.  Texts 2 and 4 are also the earliest witnesses. Text 5 is unique. Probably the oldest Christian liturgical MS. One of the earliest extant MSS in codex form, and the oldest book in private ownership. It is thought to have been copied from an earlier exemplar in Alexandria and then kept at Dishna (Pachomian monastery); however, there is no solid evidence to support this provenance history.

Unclear provenance; the codex is thought to belong to the hoard known as the "Bodmer Papyri", consisting of 9 Greek papyrus scrolls, 22 papyrus codices and ca. 7 vellum codices in Greek and Coptic. These MSS are now mainly located in Bibliotheca Bodmeriana, Geneva. Some of the documents were reportedly found at Ǧabal Abū Mannāʿ near Dishna (Upper Egypt) in 1952 (part of the “Dishna Papers” alongside several other Bodmer Papyri), possibly the location of a Pachomian monastery, see Robinson 2011, Lundhaug 2018.

P.Bodmer XLIII [P. Bodmer 43]

A folded papyrus leaf from a codex containing Zostrianos in Coptic (Sahidic). Kasser 1991, 48b included this leaf among the manuscripts in the Bodmer collection that are "clearly distinct in origin from the Bodmer papyri proper."
Description from Bodmer Lab: P.Bodmer 43, a papyrus leaf from a codex containing the work known as Zostrianos, shows clear signs of having been folded several times, which suggests to the editors that it may have been used as an amulet. Based on the assumption that, since this text begins and ends so abruptly, it must have once been part of a codex and not originally designed as an amulet, Kasser and Luisier attempt to estimate the size of the original codex. Based on the size of the parallel text of Zostrianos found in the Nag Hammadi Codex VIII, they estimate that this codex would have been 111 pages, and this leaf would have been page 99/100 or 100/101.

Chester Beatty Library 2018 [Chester Beatty Library, Ac 1443]

Papyrus codex containing the Apocalypse of Elijah in Coptic (Sahidic dialect). 

Although grouped with the Bodmer Papyri, it is uncertain whether this manuscript actually belongs to that collection.

Gregory-Aland P62

Small fragments of a papyrus codex containing Daniel (3:51-53) in Greek and the Gospel of Matthew (Mt 11:25-30) in Greek and Akhmimic Coptic. 

Possibly used as amulet.

Unknown

Leaves from a papyrus codex containing Psalms (75:11-76:15; 89:10-90:5) in Coptic (Sahidic dialect). 

P.Monts.Roca inv. 14

The Montserrat roll is a papyrus roll containing a Sahidic Coptic translation of a large part of the Letter to Dracontius of Athanasius. The letter was sent from the Patriarchate of Alexandria along with the Festal letter of 354 (Torallas Tovar 2018, 22, 28) and distributed throughout the country. Dracontius was a famous Nitrian monk ("father of the monks" of Nitria) who had been consacrated bishop of Hermoupolis Parva the same year (Martin 1996, 467). Refusing the role, he fled. Athanasius' letter targets the monastic milieu, criticising the monks supposed to have influenced Dracontius' decision to flee. But, before all else, it urges Dracontius to accept the nomination. The historical context of the letter is that of the period prior to the Easter of 354, dominated by Arian turmoil and fear of persecution. In 353, Athanasius had, indeed, been condamned at the pro-Arian Council or Arles, following which an Athanasian delegation led by Serapion of Thmouis and Ammonios of Pachnemounis tried in mai 353 to appeal the synodal decision to emperor Contantius, in Milan (Martin 1996, 467, n. 56). The apprehensions expressed in the letter will materialise two years later, in 356, when Athanasius will flee Alexandria for his "third exile", and Dracontius, like many other Athanasian bishops, will be expelled from his see.

The roll is broken at the beginning but still preserves 6 columns (5 on recto, along the fibres; 1 on verso across the fibres). It is the earliest known evidence for this letter, pre-dating the earliest surviving Greek codex by six centuries (Torallas Tovar 2018, 22, 31).

Precise origins unknown. It could have originally belonged to the Bodmer library, which might have originated from Panopolis, which could explain certain Akmimic traits present in the text (Torallas Tovar 2018, 26-27).

P.Lond.Copt. II 189

Fragment from the innermost end of a papyrus roll bearing a Coptic translation of the Didache or Teaching of the Twelve Apostles (10-12). The text is the unique witness of a variety of Fayyumic dialect (subdialect V5, according to Rodolphe Kasserʼs classification; Kasser 1990, 147). The papyrus might originate from the Oxyrynchite nome, based on the dialect, but provenance is not certain.

Utrecht, University Library Copt. Ms. B3.11 + Copt. Ms. B4.12-14

Remains of a papyrus codex containing the Acts of Andrew and the Apocryphal History of Joseph in Coptic (Sahidic dialect). 

P.Lond.Copt. II 185

Papyrus codex containing the Acts of Paul written in Coptic (Lycopolitan dialect). 

P. CtYBR inv. 4900

Fragmentary leaf from a papyrus codex containing Isaiah 26:19-27:11 in Mesokemic Coptic. Unedited.

Unknown

P. Mich. inv. 4554 rto

Private letter to a deacon in Coptic (S), only end of address preserved, eleven lines of text, left part missing; from the major folds (and break) one might surmise 1/3 of lines missing but the size would then be rather large, seeing that the farewell address in line 11 is probably half preserved, missing part might be 2-4 cm only

No image of verso on APIS, hence presumably empty

Part of a parchment leaf from a codex containing the Acta Pauli et Theclae in Coptic (Achmimic dialect). 

Papyrus codex containing Ecclesiastes, 1 John, and 2 Peter written in a subtype of the Fayyumic dialect of Coptic (Fayyumic without lambdacism – dialect V4, according to Kasser 1990, 147). The codex is treated in the CMCL as a single codicological unit with CLM 6331 (= P. Mich. inv. 3521).

Papyrus codex of the Gospel of John in a subtype of the Mesokemic dialect of Coptic (dialect W, or crypto-mésokémique, according to Kasser 2006, 437-439). The codex was considered in the CMCL as the same codicological unit with CLM 2207 (P.Mich.inv. 3520), which contains the Ecclesiastes. Husselman 1962, 1 observes, however, that the format of P.Mich.inv. 3520 is larger than that of P.Mich.inv. 3521 and that the scripts are different.

Papyrus roll (volumen) containing a hymn in Coptic (I 7 dialect). Text includes references to the serpent (line 10: 'even as a serpent ceases [its] strike, that [serpent] hears [and] speaks to them), to Patek (line 11), to Adam (lines 11-12: 'Adam as you [are] of God you [are] a son of God') and to Genesis 3.2 (line 30: 'Weep for me all ye trees which [are] in paradise'). [Text translation from Christie's auction page.]

Unknown provenance; it was sold at auction with Christie’s on 13.06.2012 alongside i.a. five fragments of containing 1 Kingdoms 1 Samuel.

P.Lond.Copt. I 522

Fragments of a papyrus codex containing a Gnostic treatise on the origin of the world in Coptic (Lycopolitan corpus; L6). Crum 1905 251 n° 522 records that these 24 small papyrus fragments come from the binding of a book. 

P.Lond.Copt. I 24

18 leaves from a papyrus codex containing Psalms written in Coptic (Sahidic dialect). 

From Dayr Abu Hennes? (acc. to TM, not updated in PAThs)

P.Lond.Copt. I 964

Fragmentary parchment leaf containing parts of Romans and 1 Corinthians in Coptic (Sahidic dialect).

Parchment bifolium from a miniature codex containing the Gospel of Matthew 16: 9-18 in Coptic (Sahidic dialect). 

Three parchment fragments from a codex containing letters of Paul in Coptic (Sahidic). Specifically, the fragments contain a) 1 Timothy 5:11–13, 16, 17; b) Titus  3:8, 13, 14; c) Philemon 2:3, 6.

Berlin Coptic Book; Berliner Koptische Buch

109 fragmentary leaves + 92 unplaced fragments from a papyrus codex containing theological works, including a letter of Barnabas, written in Coptic (Sahidic). 

Papyrus codex containing apocryphal texts including the testament of Adam, testament of Job, testament of Abraham and Acts of Peter and Andrew in Coptic (Sahidic). 

Paths ID 1178

Papyrus fragments from a Codex containing the Shepherd of Hermas (Similitudo 09) written in Coptic (Achmimic dialect). 

According to the reconstruction of the contents made by Lefort 1952, p. iii, the codex the Shepherd was copied from the 5th Vision (used as an introduction to the work), letting apart the first 4 Visions, as it is also the case in the Greek Shepherd P.Mich. inv. 917 (LDAB 1097).

Paths ID 6371:

Three fragmentary leaves from a codex containing Exodus in Coptic (Achmimic corpus).

f. 1: Ex. 15, 14-22 (recto →) and 15, 24-16, 3 (verso ↓);
f. 2: Ex. 16, 3-10 (recto →) and 16, 10-19 (verso ↓);
f. 3: Ex. 23, 20-26 (recto ↓) and 23, 27-24, 3 (verso →).

Paths ID 6370:

3 incomplete papyrus leaves from a codex, consisting of very many fragments. They preserve a text of Luke in Coptic (Achmimic dialect). 

Wooden polyptich: School book (P. Aegyptus Cent. 13)

Notebook composed of seven wooden tablets, which contain list of pronouns and conjugation paradigms (ποιεῖν), a paraphrase of Homer's Iliad 1.1-21, arithmetic tables (fractions), and Ps. 46.3-10 in Akhmimic Coptic. The latter is the earliest known text in Akhmimic, one of the oldest Christian texts in Coptic, and "the earliest witness of the standard Sahidic Version of any part of the Bible" (Kahle 154: 237). Although classifiable as Akhmimic, the dialectal variety of this fragment of Ps. 46 features particularities that set it apart from standard A.

Unknown. A.H. Sayce purchased the schoolbook in Luxor in 1906 (Parsons 1970: 147) or 1908 (Azzarello 2020: 97). Azzarello 2020: 97 suspects as origin of the object the Great Oasis, while Choat 2020: 78, n. 7 expresses reserves in this regard. The putative connection of this school book with the Great Oasis relies on the similarities that it shares with Bodl. Gr. Inscr. 3018 (= SB 14.11938) (on which, see Choat 2020: 78, n. 7), dated to 246-249 CE, which was also purchased by Sayce in Luxor, possibly at the same time, and which originates from Hibis, in Kharga Oasis. According to Kahle 154: 237, the school book originates from Thebes.

O. CrumST 173

Letter from Johannes to Petros in Coptic (S) asking to aquire wheat with a solidus send with a man carrying the letter, verso empty, small strip of papyrus, 36 lines

None

O. CrumST 184

Letter from Dios to his 'father' Alexandros about an intended visit; in Coptic (S); small strip of papyrus; 19 lines on one side only; partly loss at the left margin.

O. CrumVC 47

Letter from the priest Psenpnouthes to a monastic superior, Apa Sie, about a journey north without meeting or asking anyone for help.

The ostracon might be associated with the Melitian community (Choat 2001: 98 and n. 36).

Said to come from Akhmim

O.Bahria 2; SB XX 14886: Payment order.

Isak instructs the georgos Paulos to provide the praepositus with one chicken for the grape harvest of the 11th indiction. The text is dated to Aug. 16th. Note the Christian onomastics.

This ostracon was uncovered by A. Fakhry during excavations in Bahariya, among a large collection of Hieratic, Demotic, Coptic and Greek ostraca (Fakhry 1950: 109 and pl. LXc [reproduced upside down], and Wagner 1987: 86).

O.Bahria Div. 1; SB XX 14923: Letter to the abba Kosmas.

This ostracon contains a letter sent by the "most humble" (elachistos) Elpidios, probably a monk, to the abba Kosmas. The text is difficult, but, according to Wagner, Elpidios says that he has learnt that a "brother from the outside" was sent to Constantinople to study and he is now expecting news from someone travelling by water.

According to Wagner 1987: 86-87, this ostracon is part of a lot of 68 Greek, Coptic and Arabic ostraca only known to him by photographs. He found those photographs in an envelope with the mention "Bahria oasis" in A. Fakhry's archive which were deposited at the DAIK after his death.

SB XIV 11882: Fragmentary letter with a request for assistance.

A certain Dorotheos writes to his "lord and in all respects truly most beloved brother John". Although he is evidently in deep trouble and hopes that John will extricate him, the details (mention of a sum of twenty solidi) remain unclear. 

Recto: text written along the fibres; verso: address (along the fibres) of which Choat corrects the reading and suggests that the same address as on the recto should probably be restored on the verso: "If this is the case, a considerable amount of the text on the front has been lost, perhaps half the height" (Choat 2017: 42, n. 142).

Acquired by Nahman - British Museum in June 1922.

Choat notes that "the papyrus was purchased more than 20 years after the core of the archive [of Apa John], in 1922, according to the University of Michigan Inventory of Papyri, I, p. 77" (Choat 2017: 42, n. 142).

SB X 10522: fragmentary letter from a monk.

The first part of the letter is lost so that we don't know the identity of the recipient but the address on the back of the letter indicates that the letter was written by a certain Andreas, probably a monk. He mentions the "very virtuous and distinguished brother Biktor" and thanks the addressee for having recommended "the little one" so that he could go to Alexandria to study, and asks for more support. The final greetings are addressed to "your holiness" and to "our most pious father Apa Iohannes", also from "everyone in your holy monastery".

Text written across the fibres on the recto (transversa charta). Final staurogram. Address on the verso.

Part of a lot bought in Cairo in 1909-1910, of which all seem to come from Antinoe (Remondon 1947: 3).

SB X 10755: beginning of a mutilated letter.

Letter addressed by a certain Agathos to his "Lord, father and master" without name. Trinity formula (ὁμ[ο]λογῶ ἐναντίον τοῦ θεοῦ | πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος) and mention of a petition, before the papyrus breaks off.

The editor replaced this letter within Fl. Abinnaeus' archive (ca. 342-351) but Barnes 1985: 373, n. 16 rejected this suggestion (= BL VIII 361).

P.Amh. II 143: Greek private letter, with verso reused for an account (?) in Coptic.

Plution, an agent or caretaker at a farm, informs his superior about agricultural matters, mentioning one Isak, and begging him to come the next day.

Recto: Greek text written along the fibres. Verso: 5 lines of Coptic in a large hand, apparently an account (unpublished), along the fibres.

P.PisaLit. 4; Aland AT140; Van Haelst 305; Rahlfs 851.

Six discontinuous fragments of a leaf from a papyrus codex with Septuaginta, Ieremias 5,29 - 6, 4; 6,5 - 10. It probably originally contained the whole book of Jeremiah.

Hand: squarish uncial sloping slightly to the right, approaching the biblical majuscule style. Skilled and careful scribe.

Recto: along the fibres; verso: across the fibres.

The provenance is unknown. The fragments were purchased between 1882-1897.

P.Lond. VI 1924: Letter to Papnouthios.

Ausonios, probably an official of high rank, writes to his "beloved father apa Papnouthios" (τῷ ἀγαπητῷ πατρὶ ἄπα Παπνουθίῳ) and informs him that he has followed his instructions and sent for Horus of Philonikou (Herakleopolites). He asks for more orders and to be remembered in the apa's prayers.

It's likely that the writer was Flavius Julius Ausonius, the prefect of Augustamnica in 341 and 342 (Bell 1924: 100; Choat in Choat and Giorda 2017: 32).

Recto: Two hands. The main hand is of an official type, most likely a secretary, whereas the subscription (last four lines) was written in a hand much less ornamental and more cursive, apparently of an educated writer; text written along the fibres; 10 cm of blank at the foot of the letter. Verso: Address, along the fibres.

Purchased with a lot comprising Papyri 2486-2542 from Maurice Nahman (b. 1868, d. 1948) in September 1922 (British Library website). According to the dealer, the seven letters of the correspondence of Papnouthios were discovered together, but there is no information regarding the place of discovery (Bell 1924: 100).

P.Lond. VI 1923: Letter to Papnouthios

Ammonius writes to "his beloved and most pious and dear to God and blessed father Papnouthios", sending "greeting in the Lord", to request to be remembered in his "holy prayers" and to inform him of a meeting he had with a certain Didymus, according to Papnouthios' instructions. Grammar and orthography indicate an educated man.

Recto: very clear and regular cursive hand, running along the fibres.

Verso: Address along the fibres. The ed. notes the presence of a cross before the address (Choat 2006: 117).

Purchased with a lot comprising Papyri 2486-2542 from Maurice Nahman (b. 1868, d. 1948) in September 1922 (British Library website). According to the dealer, the seven letters of the correspondence of Papnouthios were discovered together, but there is no information regarding the place of discovery (Bell 1924: 100).

P.Lond. VI 1925: Letter to Papnouthios.

Pianius (?) writes to "the most desired, excellent in knowledge Apa Papnouthios" and greets him "in the Lord God" (ἐν κ(υρί)ῳ θ(ε)ῷ). The first part of the letter contains a request for prayers, the second part is mainly greetings to "all the brethren who are with your holiness". On the back, the letter is addressed to "my beloved brother Papnouthios, anchorite... monastery (mone?) of monks"?

Recto: two different hands; the second one (subscription, last two lines) being smaller and more cursive; text along the fibres.Verso: address, along the fibres.

Purchased with a lot comprising Papyri 2486-2542 from Maurice Nahman (b. 1868, d. 1948) in September 1922 (British Library website). According to the dealer, the seven letters of the correspondence of Papnouthios were discovered together, but there is no information regarding the place of discovery (Bell 1924: 100).

P.Lond. VI 1926: Letter to Papnouthios.

Valeria, a layperson, addresses her letter "to the most valued and Christ-bearing and adorned with every virtue Appa Papnouthios", with "greetings in Christ". The whole letter is a request for the holy man's prayers. She suffers indeed from a great disease, a "terrible shortness of breath" and trusts that by his prayers she will obtain healing "for by ascetics and devotees revelations are manifested".

Although the orthography and grammar of this letter are the poorest of the whole collection, Bell notes that there is no change of hand in the final greeting and the letter is likely to have been written by the sender herself, probably a woman of some position. Even if the object of the letter is merely to ask for prayers, her letter has more detail and a personal touch that is wanting in others.

Recto: clear and fluent hand, with few ligatures; no nomina sacra (but supralinear stroke on εν in ἐν Χριστῷ); text written along the fibres. Verso: address, along the fibres.

Purchased with a lot comprising Papyri 2486-2542 from Maurice Nahman (b. 1868, d. 1948) in September 1922 (British Library website). According to the dealer, the seven letters of the correspondence of Papnouthios were discovered together, but there is no information regarding the place of discovery (Bell 1924: 100).

P.Lond. VI 1927: Letter from Dorotheos

The letter is addressed to "the most valuable brother and beloved of God", from a certain Dorotheos. The receiver is not named but later referred to as someone who "renounced the boasting of the world" and there is no doubt that it was addressed to Papnouthios. The letter is very long but virtually empty of content, most part of it being occupied with compliments. The main object seems to concern whether the writer should "come up" to visit him. As the writer calls himself "Dorotheos the Oxyrhynchite", it is possible that he lived in Oxyrhynchus and would go up the Nile to see Papnouthios, which would mean that Papnouthios lived to the south of that city (or possibly in the desert).

It has been suggested that Dorotheos was the bishop of Oxyrhynchus but according to M. Choat, his desire to "emulate your love of goodness in the same way of life" indicates he is more likely to have been a monk himself (see Choat 2017: 53). About the mention of the politeia, see also P.Neph. 14.

Recto: the letter is written in two columns (but lower half of col. 1 disappeared); the hand is a fair-sized sloping uncial, growing smaller towards the end; text written along the fibres. Use of nomina sacra according to literary standards; quotation of Ephesians 5:16 (l. 44-47).

Verso: remains of at least one column of writing in a similar hand, across the fibres; some figures probably serving to mark the place of the string but no recognisable traces of address.

Purchased with a lot comprising Papyri 2486-2542 from Maurice Nahman (b. 1868, d. 1948) in September 1922 (British Library website). According to the dealer, the seven letters of the correspondence of Papnouthios were discovered together, but there is no information regarding the place of discovery (Bell 1924: 100).

P.Lond. VI 1928: Letter to Apa Papnouthios

This letter from Herakleides to "the beloved father in the sight of God Apa Papnouthios" concerns a request for prayers because some sickness has fallen upon him. The postscript, added by Herakleides himself, contains a combination of Ps. 117, 5 and Jon. 2, 3.

Recto: large cursive practised hand, along the fibres. Subscription and postscript in a large sloping / more cursive hand, with nomen sacrum. Verso: address, along the fibres.

Purchased with a lot comprising Papyri 2486-2542 from Maurice Nahman (b. 1868, d. 1948) in September 1922 (British Library website). According to the dealer, the seven letters of the correspondence of Papnouthios were discovered together, but there is no information regarding the place of discovery (Bell 1924: 100).

P.Lond. VI 1929: Letter to Papnouthios.
Letter sent by Athanasius "to the most valued and beloved father Papnouthios", with a request for prayers for himself, Didyma and her mother, all in bad health.

Tone and literary sense indicate a man of education and a person of authority. Bell suggested that the writer could be the bishop of Alexandria but Choat claims that this idea found few if any supporters (Choat and Giorda: 52).

Recto: large and sloping cursive hand by a practised writer, along the fibres. Verso: address, along the fibres.

Purchased with a lot comprising Papyri 2486-2542 from Maurice Nahman (b. 1868, d. 1948) in September 1922 (British Library website). According to the dealer, the seven letters of the correspondence of Papnouthios were discovered together, but there is no information regarding the place of discovery (Bell 1924: 100).

SB I 2266: Letter to Papnouthios.

The opening greetings of this letter are missing, but the address on the back gives the names of the correspondents: Justinus writes to his "lord and beloved brother Papnouthios Christbearer (χρηστοφόρ[ῳ], l. χριστοφόρ[ῳ])". The object of the letter is mainly a request for Papnouthios' prayers and a gift of oil through the intermediary of their brother Makarios. Final greetings "to all our brothers in the Lord" (ἐν κ(υρί)ῳ) and wishes that the divine providence may protect the addressee "in Lord Christ".

Different elements, like the assertion that Papnouthios' "citizenship is in heaven" (7-8: πιστεύομεν γὰρ | τὴν πολιτία[ν] [σ]ου ἐν οὐρανῷ) and biblical echos, combine to suggest that Papnouthios is a monk of high standing, most likely the same holy man and head of a monastery as the one who receives P.Lond. VI 1923-1929, whereas Justinus would be a lay Christian (Choat 2000: 158, and already Bell 1924: 101-102).

About the mention of the πολιτεία, see also P.Neph. 14.

Recto: along the fibres. Verso: address, along the fibres.

Acquired in 1897 (Bell 1924: 102).

P.Sijp. 60a: Letter to Papnouthios.

Annianos (a monk?) writes "to the most valued and most loved by God and virtuous Paphnouthios" to inform him that he has received his letter and followed the orders he gave him in the monastery (?) (ἐν τῷ ὄρι). He also requests one of Paphnouthios' "hooded cloaks", a scarf (?) and table cloth, maybe for liturgical use.

The honorary titles make it clear that Paphnouthios is an ecclesiastical dignitary, whereas a number of temporal, content-related, and formal similarities with the Papnouthios letters published as P.Lond. 1923-1929, makes it most likely that Papnouthios is the same holy man.

As the letter mentions Ὀξύρυνχος and at least one other place located in the Oxyrhynchites (Φιλοστράτου), the editors suggest that the sender stayed in the Oxyrhynchites, and possibly the recipient as well, or not too far from it.

Descr.: Unusually wide sheet (similar format and layout as P.Sijp. 60b and P.Lond. VI 1929). Recto: two different hands, with a personal subscription by the writer in the last lines, in a more cursive hand; text written along the fibres. Verso: address, along the fibres.

According to ed.pr.,  P.Sijp. 60a (P.Heid. Inv. G 863) had the old inventory number 2069 but the catalog gives no information about the time and source of the acquisition. This can mean that it was 'old stock'; as such, it would be possible, even if not certain, that P.Sijp. 60a comes from the same purchase as P.Sijp. 60b (acquired by Karl Reinhardt in 1897). To the same 'old stock' belongs another Heidelberg letter addressed to Papnouthios that was acquired by Reinhardt, P.Heid. Inv. G 1355 (= SB I 2266).

P.Sijp. 60b: Letter to Papnouthios

Fragmentary letter sent by someone whose name is lost to Papnouthios, informing him that he has received the letter "of your holiness" and obeyed, "the honourable Maria" being presented as a witness to it. He asks to be remembered in his holy prayers and mentions the oil that Papnouthios sent to him.

Like in P.Sijp. 60a, a number of temporal, content-related, and formal similarities makes it most likely that Papnouthios is the same holy man as the one from the letters published as P.Lond. 1923-1929.

Descr.: Unusually wide sheet (similar format and layout as P.Sijp. 60a and P.Lond. VI 1929). Recto: two different hands, with a personal subscription by the writer in the last lines, in a more cursive hand; text written along the fibres. Verso: the address which was probably there is lost.

Acquired by Karl Reinhardt in 1897.

P.Berol. 5513; P.Berol. inv. 5513; BKT 6.2.1; KV37

A papyrus sheet containing parts of the Shepherd of Hermas. The text preserved is the Parables (Similitudines)  ii 7-10 and iv 2-5 (GCS 48, 51, 7-10; 53, 2-5).

The back of the sheet is left blank, and the recto contains two columns of text. The papyrus has preserved both the bottom and intercolumnal margins, and the overall impression is that of professional work; see Wayment 2013: 82. There is no visible punctuation except in l. 6 where there is one instance of an enlarged space after τῷ θ(ε)ῷ.

The text contains nomina sacra.

Purchased in the Fayyūm in 1877-1881.

P.Pisa Lit. 14; AT135; Aland AT135; P.Alex. 203 (Carlini 1972: 489-494)

Two papyrus fragments containing Isaias 48. The verso is blank.

Fragment A has preserved the ends of 14 lines, while fragment B has preserved parts of two columns. The ed. pr. estimates the intercolumnal space to have been 1,5 cm, and the original line amount to have been 27 lines per column.

The script is described as elegant, in an upright severe style and with clear alternation between thick and thin strokes. It contains some instances of trema and contractions in the form of nomina sacra. The ed. pr. suggest that chronological frame should be expanded to include the late 3rd c., although the consultation with G. Cavallo and C. H. Roberts favours the 4th c. 

Considering the text internal similarities with the MS Coislinianus 191 (inter alia 5 shared errors), the ed. pr. indicates that P.Alex. 203 was akin to the Greek model of the Saidic version of Isaiah.

Findspot and provenance are unknown.

Miscellanea Neotestamentica 1; Gregory-Aland 0270; Uncial 0270; Amst. inv. 200 
A decently sized parchment fragment (10,5 cm x 15,5 cm) of a folio containing Paulus Corinthians 15:10-15 and 15:19-25.
The script is written in the majuscle. For punctuation, the text uses high points (see l. 1, 2 and 8) with a dicolon in l. 10. There is one instance of the lectional sign trema, and a rough breathing is marked above an eta between l. 1 and 2. It contains two different nomina sacra (for θεός and Χριστός), one of which occurs superlinearly between l. 1 and 2, following the aspirate eta. A couple of superlinear corrections can be seen in l. 6, 10 and 13.

Find site and provenance is unknown. In the ed.pr. of 1978, the editor notes that the Library of Amsterdam had only recently acquired the fragment.

P.Mich. III 133

Two papyrus fragments from a papyrus codex containing Psalm 8.2-9 (verso) and 9.7-17 (recto). The ed. pr. notes that this sequence is suggestive of a codex of a single quire, with approx. 3,5 folios (lost) preceding this section.

The fragments preserve more than half of the folio (originally approx. 33-35 lines), and contain 23 lines on the verso (contextually preceing the recto), and 25 lines on the recto. The text is written in paragraphs, and the format corresponds to Hebrew divisions. Insted of extending the separating space to line end, the scribe begins a new verse on the same line even where there is litte room; see ed. pr. There are traces of the title of Psalm IX at the top of the recto (only an ]αλμoς of ψαλμός remains), with possibly extra surrounding space as well as lines drawn above and below the text.

Although the text is badly effaced and hardly legible, it is possible to discern from the parts that remain visible that the script was a careful book hand. The ed. pr. describes the letters as broad, without ornament and that letters which usually extend up/downwards (such as phi, pheta and rho), appear short in form. There is a nomen sacrum for κυριός "Lord", while οὐρανός "Heaven" and υἱός "Son" (perhaps also ἀνθρωπός "Man") remain uncontracted. 

Provenance and findspot are unknown.

The fragment was purchased in Egypt in the spring of 1920 by profs. Bernard Grenfell and Francis Kelsey (University of Michigan) as part of a collection. The fragment was later placed by Arthur S. Hunt in the inventory of the University of Michigan in October, 1920; see ed. pr.

ZPE 194 (2015): 177-183 (no. 1); P.Mich. inv. 4451 a

The fragment preserves parts of two columns with iatromagical text containing an invocation of the Archangels. Its content roughly resembles the christian formulary of Suppl.Mag. II 96 (5th c., Herakleopolites), and is furthermore compared by the ed.pr. to  P.Oxy. XI 1384 (5th c., Oxyrhynchus) for the blend of pharmacological content and Christian apocryphal themes.

The different sections of text are separated by long, horizontal lines (8 lines on the recto, 4 on the verso), similar to the lines used in P.Berl. inv. 17202. The text makes use of one nomen sacrum (for κυριοός "Lord") and two, different magical characters (recto, l. 8).

The text of the recto and verso appears to be written by the same hand, and the changeable text direction between the sides indicates that the fragment is an opistograph. The ed. pr. notes that the script is irregular and slanting, and that the scribe makes substantial use of ligatures which is indicative of sub-literary hand. A kollesis is visible on the recto running down the centre of the fragment.

The verso contains an invocation of "the name of the Lord" τὸ ὄνομα τοῦ κυριοῦ and three archangels (l. 8-11) which places the text within a Christian context resembling the Jewish magical tradition; see the ed. pr. The Lord's name and the Archangels (Michael, Raphael and Misael) are summoned, in combination with the taking of vinegar, as part of a treatment for dog-bites.

Provenance is unknown.

The papyrus was part of a lot purchased jointly by Dr. David Askren and Prof. Kelsey Boak in 1925. The ed. pr. suggests an association with the Fayûm due to the involvement of D. Askren.

ZPE 93 (1992): 180-186; P.Mich. inv. 4922; MP[3] 1549.01

Two papyrus fragments with a Christian text. The Christian text (probably a commentary on Exodus or a homily) was written on the blank space of a text containing Xenophon Cyropaedia 2.1.10-12 and 2.2.19-20, thus making it an opisthograph. The ed. pr. compares the format to P.Ryl. III 466 (7/8 c., Fayûm) and P.Köln VII 297 (4/5 c., provenance N/A).

Fragment A (8 x 13 cm) preserves parts of two columns of text, and a 3 cm tall bottom margin, while fragment B (4.3 x 10.7 cm) preserves parts of one column. It is estimated that 24 columns of of the Cyropaedia had originally separated fragment A and B .

The text of Xenophon is written in an elegant, round script along the fibres on both sides of both fragments. The lettering is decorated with serifs, loops, paragraphoi and diple obelismene.

The Christian text is written in multiple angles, apparently in order to fit in the blank spaces around the existing text. On fragment A, the Christian text is written along the fibres on both the recto and verso, over the original text and intralinearly. On fragment B, the Christian text is written perpendicular to the fibres, and along the fibres on the verso. Although these are clear indications that the papyrus roll has been repurposed in a Christian context, the text cannot be considered a palimpsest as there were no apparent attempts to remove the original text of Xenophon; see ed. pr. The impression is that the roll has been cut before being reused, which could explain the variation in writing directions exhibited by the new text.

The Christian text is written in a sloping, bold majuscule, with some ligatures and marked diaereses before word-initial upsilon. The impression is of haste and informality; see ed. pr. The text presents an unidentified Christian text commenting on three scenes from the Exodus: The crossing of the Red Sea, the springs of Merra, and the discovery of twelve springs and seventy palms in Aelim. The ed. pr. suggests that the text is either a homily or a commentary concerned with the Exodus, or that it may have had a cathegetical function. The story continues (in proper sequence) from fragment A to B, where the verso of fragment B precedes the recto.

Provenance and findspot are uncertain.

The fragments were acquired by Sir Harrod Idris Bell in 1926/1927.

P.Palau Rib. Lit. 4; Palau-Ribes inv. 163

Fragment (3.8 x 4.8 cm) from a folio containing the Book of Esther 4:4-11.

This is the oldest extant Greek witness to verses 4:8-11 from the Book of Esther. Another early papyrus witness to the Book of Esther, P.Chester Beatty IX (fol. 104 recto, 2/3 c., Afroditopolis), lacks these exact verses.

The script resembles a documentary hand, and abbreviates final nu supralinearly in l. 5 of the recto. One nomen sacrum appears in l. 1 of the verso (for κυριός "Lord"). The folio preserves 7/8 lines on either side of the papyrus fragment.

The text describes the scene in which Esther finds out from Mordecai, through her eunuch Harnak, about the destruction of the Jews orchestrated by Haman. 

Findspot and provenance are unknown.

The text was purchased by José O’Callaghan in the 1960s. Since the purchase, the fragment was stored in the Seminary for Papyrology of the Theological Faculty of Sant Cugat del Vallès, before being transferred to Arxiu Històric de la Companyia de Jesús a Catalunya in Barcelona.

PSI Congr. 13 4 + P.PisaLit. 25 + P.PalauRib.Lit. 13 / 14 / 16; KV53a; KV88; P.XV.Congr. 4 (1979)

Fragment containing an unknown work by Marcellus of Ancyra.

The texts appear to be patristic and concerned with christological problems, and furthermore contain a homily.

Provenance is unknown. 

BKT VIII 24; P.Berol. inv. 16990.

A vellum fragment containing the Book of Exodus 34:18–20 concerned with the Festival of Unleavened Bread.

The fragment contains 10 verses (2 verses estimated lost) on both the recto and the verso, with upper and side margins preserved. The vellum material is quite thin and translucent. The ink is brown.

The text is written in pointed, slanting uncials of about 2.5-3mm height. No punctuation or diacritical marks occur.

Find-site and provenance unknown.

P.Lond.Copt. I 711

Account in Coptic (F? M?) noting names, commodities (wine, oil), and numbers (amounts and prices/worth)

—

P.Köln VII 297; P.Koeln VII 297; KV9 a + b; KV 50 a;

A papyrus fragment (10 x 11 cm) containing texts by Clemens Alexandrinus and Johannes Chrysostomus.

The fragment is an opisthograph, and has been repurposed to accommodate later marginalia and new text on the verso (ed. pr. dates the second hand to the 5th c.). As the later text appears to be complete, it is possible to assume that it was added to the original papyrus sheet after it was cut and turned. The fragment is the oldest papyrus witness of Clemens of Alexandria.

The principal text is patristic (KV 9a), and contains the work of Clemens Alexandrinus, Stromata VI 8.65.2-3. The text was written in an elegant book hand, similar to the Biblical majuscule, and was placed in the 4th c. by the ed. pr. This text does not contain any nomina sacra.

Another text was later added to the margins of the recto, accommodated by the large size of margins (5 cm wide), in which the new text was written across the fibres. The text on the verso (written in the same hand as the marginalia) runs parallell to the text of the recto. These more recent texts (i.e., of the marginalia and verso) were written in slanting, pointed uncials with instances of diaereses, ellision and apostrophes, and are dated by the ed. pr. to the 5th c.

The marginalia of the recto (KV 50a) present Johannes Chrysostomus In illud: Domine non est in homine (Jer. 10, 23). The verso (KV 9b) contains Clemens Alexandrinus' Stromata VI 8.69.23 together with 8.70.2 and 4. Only one  nomen sacrum occurs (for θεός "God").

A Christian text with a similar mode of repurposing can be found in P.Mich. inv. 4922 (unknown Christian text written over the Cyropaedia of Xenophon, 4/5 c., provenance unknown).

Unknown.

Bell / Skeat (1935) : 56-60 (papyrus no. 4); P. Egerton 5; P.Lond.Christ. 4 (in VanHaelst)

Papyrus fragment (19 x 6.8 cm) from a folio containing liturgical text. The text was eventually repurposed, and contains Coptic marginalia containing a list of sprigs.

The fragment contains 17 verses on both sides, and exhibits decorated alphabetical numerals in the top margins of recto and verso (the verso contextually precedes the recto). These numbers (A and B) appear to indicate the sequence of the prayers, rather than the number of the pages (as is suggested by the occurrence of a numerical beta in l. 13 recto); see ed. pr.

The Biblical content of the liturgy is scant; only line 8 quotes four words from Psalm 78:13. The ed. pr. notes that the vocabulary is heavily influenced by the Epic language (see e.g. τέκος l. 26, ἄφθιτος l. 20, and ἄδεκτος l. 12). The text is at times marked by the diple aand a long horizontal line (probably lectional aids, see l. 5 verso and 26 recto), and contains an unknown sign in l. 27 (recto).

The Coptic marginalia are written in red ink. The text contains a list of sprigs, and probably presents part of a magical recipe; see ed. pr.

There has been debate about whether the liturgical text belongs to a Christian or a Jewish context, the latter of which is argued in, i. a., Wahrhaftig 1939:  376-381 and Van der Horst 1998: 173-182. 

Findspot and provenance are unknown.

Purchased on the 28th of July 1934 as part of a lot (containing Egerton Papyri 2-31) from Maurice Nahman on behalf of the British Museum. The purchase was made using the Bridgewater fund.

Vigiliae Christianae 24 (1970): 34-39; KV35; P.Berol. inv. 5104

A papyrus fragment (9.7 x 3.2 cm) containing the Shepherd of Hermas Mandates IV 4.4 and V 1:2.3-4.

The fragment comprises the top half of a sheet form a papyrus codex. It preserves 10 (recto) and 11 (verso) lines, with approx. 11 lines lost between the recto and the verso. The verso contains a page number (62) above the text column, written in a different ink, and which was probably added later.

The text does not contain punctuation, and the inconsistencies in the nomina sacra give an impression of an inexperienced scribe: the ed. pr. notes especially the variation in the abbreviation of πνεύμα (l. 12 and 18, verso) as well as the unabbreviated ἄνθρωπος in l. 21. An enlarge space between l. 4 and 5 marks the beginning of the new chapter.

The script varies between slanting and upright, and gives the appearance of an inconsistent, untrained hand. This initially caused the the recto and verso to be classified as written by different hands, but this has since been retracted; see ed. pr. 

The textual variants often show an opposition to the MS A, and on this evidence, the ed. pr. suggests that the fragment comes from a private copy from a time when the "Shepherd" was already officially in disrepute.

Acquired in Fayûm, Egypt in 1877–1881.

Findspot and provenance are unknown, although the Fayûm is suggested; see ed. pr.

BKT VIII 7

Vellum fragment (6 x 6 cm) containing Old Testament Psalms 28.6-11 and 29.3-8.

The text is quite effaced, and 15 lines are visible on both sides. Estimeated from the content, the fragment would have been 15 x 10 cm originally; see VanHaelst 1976: 134.

Nomina sacra appear in l. 5-8, 15 (recto) and l. 1, 2 and 6 (verso). Breathings and accents have been added at a later time in dark ink by a second hand.

The Fayûm is indicated as findspot. Acquired by Edward Thomas Rogers in Kairo, 1881.

BKT VIII 3; P.Berol. inv. 9778

Two vellum fragments (ca. 5 x 3 cm) from a miniature codex containing the Book of Genesis 27:29-28:5.

The fragments are bifolios that preserve parts of two columns with approx. 10 lines each, both verso and recto (11 lines in col. II verso of both fragments).The second folio is numbered as folio 36 (lambda-stigma), and the page number has been placed above column I on the recto.

The script is a clumsy, slightly pointed uncial. It contains punctuation and several nomina sacra, as well as abbreviation of line-final nu with a horizontal stroke. Corrections are made by the same hand.

Acquired by Otto Rubensohn in 1901.

Salonius 1927: 109-110; Gregory-Aland 057

Parchment fragment containing Luke Acts of the Apostles 3:5–6 and 10–12.

The fragment belonged to a parchment sheet of  originally approx. 10 x 13 cm (estimated by the ed. pr.) which would have contained 27 lines per page. The text is divided into two columns (ca. 5 cm wide), with 6 lines remaining in col. I and 15 in col. II (VanHaelst gives 8 and 16 lines respectively). The hair-side remains blank.

The script is a careful, rounded book hand, which suggests a date within the turn of the 4/5 c. The letters are quite small, measuring approx 2 mm tall.

Punctuation occurs in the shape of dicola or a high point, and there are no abbreviations or nomina sacra (e.g. ισραηλ[ιται], commonly abbreviated, is written out in full in col. II l. 15-16). Verse end is demarcated by a horizontal stroke, as can be visible in col. II l. 4/5.

Unknown. 

P.Köln I 11; P.Koeln I 11; 

A papyrus fragment (4 x 8.5 cm) containing a homily or a commentary which includes an analogy of the garden and Paradise. 

The ed. pr. describes the hand and script as very similar to P. Palau Rib. inv. 72 (A  patristic text and homily(?) from the 4th c., provenance N/A).

On the recto, only the first line remains due to the loss of the fibres of the upper layer. On the verso, 9 lines are preserved. No punctuation or diacritical signs are visible, and there occurs only one nomen sacrum (for θεός "God", in l. 7 and 9 of the verso).

Findspot and provenance is unknown.

P.Köln X 406; P.Koeln X 406; Gregory-Aland P118; 𝔓118

4 fragments containing Paulus Romans 15:26–27 and 32–33, as well as 16:1.4–7 and 16:1.11.

The fragments preserve 2 columns with an intercolumnal space measuring 2 cm wide. The original sheet  is estimated to have been approx. 27 x 34 cm. The text contains inorganic diaereses and several nomina sacra.

The text is written in a coarse, large majuscule, which Römer assesses to much later than the 3rd c. pace the ed. pr.; see Römer 2004: 277. The script has more recently been re-described and dated accordingly; it is identified as a rounded bureaucratic script in Clarysse / Orsini 2012: 465.

Findspot and provenance are unknown.

Blumell 2017: 31-43

Small papyrus fragment containing Luke, Acts of the Apostles 9.1.

The papyrus, probably produced as an apotropaic amulet, has 4 lines of text written transversa charta (against the fibres). The other side remains blank. The fragment has margins of approx. 1.5 cm all-round (right side is broken off), and the ed. pr. estimates an original size of 13 x 7 cm (current size is 6.5 x 8.6 cm). The fragment was apparently folded, as is indicated by its folding lines and tears, and perhaps strung after folding; see ed. pr. and Dieleman 2015: 23-25.

The hand is practised, cursive, and right-leaning, and the elongated strokes of some of the letters point to a date in the 4th c. A nomen sacrum is expected (due to the format of the fragment) in the lacuna of l. 3.

The choice of NT passage for an apotropaic amulet is particularly interesting. The text reads:

"Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, approached". Here the text curiously omits the expected final phrase τῷ ἀρχιερεῖ ("to the high priest"). Such an abrupt rendering of a Biblical quote (e.g. broken off mid-sentence) is not an unusual feature of the amulets, see ed. pr.

The subject matter is also curious, given that it is not overtly apotropaic, as is usual concerning the NT passages in amulets. The ed. pr. gives two suggestions: that the text attempts a 'homeopathic' approach, warding off the dangers of prosecution with a depiction of just that, or that the amulet presents a historiola (short narrative with ritual power) of Saul's conversion thus presenting the powers of Christ. 

The fragment was possibly acquired in 1922/1923 by James Rendel Harris, curator of manuscripts at the Rylands Library, as part of a lot that was later presented to Woodbrooke College, Selly Oak, Birmingham, in 1925. He purchased papyri from dealers in Cairo and Al-Bahnasā, which could indicate an Oxyrhynchite provenance; see ed. pr.

Pap.Flor. XLV 3; KV66; P.Bon. 1 + P.Haun. inv. 319;

A papyrus fragment ( 17.5 x 10.3 cm) from a codex containing Origenes Homily 35 on Luke, and Homily 25 (?) on Matthew.

The homilies are written in the codex format, and the folio is structured so that the verso precedes the recto.

The first 8 lines of text comprise the end of the 35th homily on Luke. Line 9 gives a title: εἰς τὸ κατὰ Μα<θ>θαῖον, which introduces a segment of either a homily or a commentary on Matth. 24.7. This occupies the rest of the lines (lines 10-22) on the verso as well as the entirety of the recto.

The script is a slightly right-leaning, careful uncial, and punctuation takes the shape of double points. The text contains several nomina sacra, and there is a decorative divider in l. 9 before the title that introduces the section on Matthew. A rough breathing is marked in l. 7. 

The fragment appears to be from a copy contemporary to, or slightly later, than Origenes himself; see VanHaelst 1976: 248.

Provenance unknown. 

Willoughby Papyrus; Gregory-Aland P134; Gregory-Aland 𝔓134; JBL 137 (2018): 935-958.

A small papyrus fragment containing the second Gospel of John 1.49-2.1. This fragment is interesting due to its use of an unabbreviated form of θεός "God" in l. 5 recto (usually abbreviated as a nomen sacrum), its format (written along the fibres of a book-roll) and the addition of an unknown Christian text on the verso.

The fragment is comprised of 3 parts (the largest of which measures 7 x 4.5 cm) that preserve 6 lines of text on both recto and verso. It appears to have been folded, with the recto containing the NT passage on the outside; see ed. pr.

The ed. pr. describes the hand as slightly slanting and informal, and that it belongs to Pasquale Orsini and Willy Clarysse’s group 2b as a style that deveoped from bureaucratic and chancery writing. Both texts seem to have been written by the same hand, but at different times, as is indicated by differences in the thickness of the strokes, colour of the ink, etc. 

The text contains accentuation and breathings (see lines 2, 4 and 5, recto) and a diastole (l. 6, verso). There are no lectional aides in the unknown Christian text of the verso. Both sides contain various (and at times inconsequent) nomina sacra. Most notable is the unabbreviated θεός in l. 5, recto.

The passage from the Gospel of John appears to have been copied onto a sheet from an unused book-roll, and was then rotated 180 degrees and used to inscribe the unknown Christian text; see ed. pr.

Findspot and provenance are unknown. The fragment had at one point been acquired by Harold R. Willoughby, and was stored in his private collection (as MS 4) before it was passed on to one of his descendants; see ed. pr.

The fragment remains in private ownership.

P.Köln IV 172; P.Koeln IV 172

A small vellum fragment (5.2 x 4.5 cm) containing an acrostic hymn in praise of Jesus. The small format could indicate that the text was possibly used as an amulet.

The ed. pr. notes that this fragment is indicative of an early form of Christian poetry, in which the metre indicates a transition from the quantifying to the accentuating system. 

The fragment contains two perforations in its right hand edge of the flesh-side. As the writing has been arranged in a way that avoids these perforations, it is probably that the text has been added to an already perforated sheet of parchment. This assumption is strengthened by the sequence of its content (flesh-side precedes the hair-side), all of which indicate that the sheet has been repurposed from a blank page of a codex before the writing of the hymn; see ed. pr. The right-hand margins have been demarkecated by a vertical line.

The fragments contain 12-13 lines on each side, each line corresponding to a verse of the hymn. The metre is anapestic, but exhibits several violations of the quantifying measurement of the Classical metre. This format is very similar to P.Amh. I 2 (4th c. anapestic acrostic, provenance N/A). The last 4 lines contain doxology, and do not adhere to the metre or alphabet-format of the acrostic hymn.

The script (majuscule) is written in a light brown ink, and is difficult to assess: its quality appears to have suffered by the small format of the parchment sheet. The text does not contain accents, breathings or other marks, but several nomina sacra occur. 

Unknown.

P.Köln IV 167; P.Koeln IV 167

Parchment fragment (14 x 20 cm) containing parts of the Book of Wisdom (Sapientia Salomonis) 17.5-20 of the Old Testament. The parchment appears to have been cut in the upper corner along a curved line.

The fragment is the oldest witness for this text aside from MS V. The text is arranged in one column (31-35 lines) on both sides, and contextually the flesh-side precedes the hair-side. The hair-side has page number 65 above the column.

The verses follows the standard cola-format, and there are guiding-lines mapped out on the left and right side of the folio together with guiding-marks within the text as well. There are no diacritical marks, accents or breathings marked in the text. There are no nomina sacra.

The script is an elegant, slanting majuscule, comparable to the script of P.Chester Beatty VI 11 (Ecclesiasticus, 300-350, Aphroditopolis).

Findspot and provenance unknown.

P.Beatty VI 7 + PSI XII 1273 + P.Merton I 2; Aland AT129.

A large collection of papyrus fragments from a single quire codex. The text preserved is a Greek edition of OT Isaias 8-60 (passim), with annotations in Coptic that are the earliest testimony of this new writing.

Coptic dialect used for these annotations, which is a form of ancient Fayyumic, seems to point to the Fayyum (Fournet 2019: 8).

The fragments comprise 33 folios with 1 column of text per page, and with approx. 25-26 lines of text per column (highest page number: 54).

Unknown provenance. The Coptic dialect points to Fayyum, while TM 61951 mentions Aphroditopolis/Aṭfih (Schmidt), Upper Egypt/Panopolis (Sanders), Arsinoe (Kilpatrick) as possible provenances.

AfP 46 (2000): 16-17 (papyrus no. 2)

Fragment (8.8 x 7.4 cm) from a papyrus codex containing OT Psalms 88.4-8 and 15-18.

The fragment preserves 26 lines of text (original amount is estimated to ca. 33 lines per column; see ed. pr.), and is broken on its sides and the top. The bottom margin is preserved and measures approx. 2 cm.

The hand is descriped as upright, rounded and competent. For punctuation and diacrritical marks, the text makes use of diaereses and the apostrophe after the Hebrew name David in l. 2-3. The lines are not arranged strictly stichometrically, and the end of the cola are marked with a dicolon. A sub-title ("di-Psalm") occupies l. 6 of the recto. The text employs several nomina sacra.

Despite a few errors and a smaller omission (see the loss of κύριε "Lord" in l. 6), the text mostly agrees with the MS B and S.

Findspot and provenance are unknown.

P.Lond.Copt. I 1252

List in Coptic (S) in two or more columns separated by ruled lines, only col. i preserved to larger extent; names (male and female), sheep, donkeys, pigs with figures (rarely preserved though) opposite them, on verso scarcely anyting legible; supposedly from the Fayyūm.

P.MoscowCopt. 11

Two fragments of a letter in Coptic (S with A/L influences) with some text missing between the two, address lost as well as beginning with names, writer tells addressee that the latter's prayers would protect him whereever he would be, thus he begs him to constantly pray for him until he is coming south again, adds some greetings to two other men

PSI VII 757; KV4

Papyrus fragment (6.3 x 11.1 cm) containing the Letter of Barnabas 9.1-6. This is the earliest textual witness to Barnabas' letter, besides Codex Sinaiticus.

The text is written in one column, and contextually the verso precedes the recto. Each column consists of approx. 21 lines, 42 lines survive altogether. 

The ed. pr. does not offer any characteristics of the hand: The script could be described as a flowing, semi-uncial hand containing several ligatures, giving it a slightly documentary appearance; see Kraft 1967: 153. Naldini compares the hand to the script of Codex Sinaiticus; see Naldini 1965: 23.

Besides its rudimentary punctuation (high points and enlarged first letter of the following word), the text contains some idiosyncratic nomina sacra: Words such as θεός and κύριος have been abbreviated as their first letter with a dot (with no further indication of the oblique forms). The more common supralinear stroke is found only in l. 8 (verso) above a "κ" (for κύριος "Lord"). The text also contains two instances of accentuation (l. 36 "ὑμῶν" and 38 "παλὶν"). A word-internal staurogram appears in σκληρυνειτε (for the first rho) in l. 16-17 of the recto.

There is an emphatic sense break in l. 17-18 on the recto: The beginning of l. 18 has been marked by a horizontal stroke, and in l. 17 a delta with a supralinear line appears in the left margin. It is not clear whether this is an alphabetical numeral or an abbreviation of sorts. This marker is followed by an ekthesis of πάντα in l. 18.

The fragment compares closely to the manuscript-family MS G.

Provenance is unknown.

PSI VIII 980; Aland AT88

Papyrus fragments (20.6 x 22.9 cm) from a codex containing Psalms 143.14-148.3 and odes 1 (= Exodus 15) and 2 (= Deuteronomium 32.1-43). The fragments comprise parts of two consecutive folios (approx. 23 x 11 cm and 21 x 9 cm).

Verse numbers are added by another hand, and long, horizontal strokes separate the verses.

Provenance is unknown.

P.Laur. III 55

Parchment fragments containing the Book of Sirach (Ecclesiasticus) 26:1-2, 5-7, 27:29-30 and 28:1-8.

Two small parchment fragments (fragment A 5 x 2.7 cm; fragment B 5.7 x 8 cm) from different folios belonging to the same codex.

On fragment A, the hair-side precedes the flesh-side contextually, and on fragment B the flesh-side precedes the hair-side. The fragments could possibly constitute folios 2 and 7 of a quaternio; see Kraft 1982: 93. The original height is estimated to have been approx. 11 cm, producing a codex of a small format. The side margins have been lined by incision. Nomina sacra could be assumed in the lacunae; see Kraft 1982: 93.

The hand is a Biblical majuscule. 

Provenance is unknown.

PSI Com6 9

Part of a papyrus folio (7 x 12.5 cm) containing a (possibly Gnostic) hymn or prayer to Christ with the topic of death. The possibility of the folio having belonged to a codex is to be discarded, given that the beginning of the text seems to contain a doxological incipit, while the end of it corresponds to a conclusive anaphora.

The fragment preserves 12 lines of text on the recto, and 14 lines on the verso. The text is written in a single column, and parts of the upper and lower margins have survived; the side margins are lost. 

Although overall informal and rather inexpert, the hand employs the uncial and random ligatures (epsilon-iota and alpha-iota). More interestingly, however, the fragment features an irregular use of supralinear slashes and enlarged space to indicate word division. This was probably done so as to guide the singing/performance of the ode; see Römer 2005: 338. The text contains only one nomen sacrum (for θεόν in v^o l. 6).

The hymn itself is of high quality. Römer compares the vocabulary to that of the Church fathers of the 4th/5th c., see Römer 2005: 338. Highly uncommon in an orthodox text, some expressions ("intellectual light" [νοερὸν φῶς], r^o l. 2; "dark body" [σώματι σκοτεινῷ], v^o l. 11; "impure flesh" [ἀκαθάρτῳ σαρκί], v^o l. 12; "blood of death" [αἷμα θανάτου], v^o l. 12-13; Christ defined as "son of greatness" [υἱὸς τῆς μεγαλωσύνης], r^o l. 3-4) belong rather to the Gnostic repertoire, while the prayer to "not partake in the dark body and impure flesh" betrays ascetic accents. The text ends with a request for "eternal peace", which might suggest a prayer for the dead.

Provenance is unknown.

Dianich 1957: 178-179; Aland AT104

Fragment of a papyrus folio containing the Book of Sirach (Ecclesiasticus) 29:15-18 and 25-27.

The fragment is approx. 10 x 5.5 cm (estimated original size: 15 x 22 cm), and only the right side remains somewhat intact: the right margin is narrow (0.5 cm), but wider (2.3 cm) on the other side of the page. The verso (8 lines) precedes the recto (6 lines). The ed. pr. estimates that 23 lines have been lost between the verso and recto.

Dicola indicate verse end, and a filler sign (>) appears in the end of l. 2 of the verso. There is sometimes an enlarged space between words.There are no nomina sacra.

The script is described by the ed.pr. as a large and clear Biblical majuscule.

Provenance is unknown.

P.Genova I 1; PUG 1

Papyrus fragment (14 x 5.5 cm) containing Psalms 21 (parts), 22 (completely), and 23.1.

The fragment stems from a papyrus folio, with 23 lines of text on the recto and 21 lines on the verso. The codex format is estimated to have measured 19 x 13 cm originally.

The text contains a paragraphos.

Provenance unknown.

Hamburger Papyrus bilinguis 1; Ap22

A large group (28 folios) of fragments from a papyrus codex containing the Acts of Paul (in Greek), the Coptic texts of Lamentations (Ezechiel) and the Canticum in the Fayumic dialect, as well as Ecclesiastes in Greek and Fayumic. The first three groups of fragments seem to have belonged to quires 1 and 2, the two remaining groups to quires 3 and 4.

Pages 1-11: Acts of Paul, with end title (Greek - the beginning and middle is lost)
Pages 12-18: Canticum (Coptic)
Pages 19-28: Lamentations (Coptic)
Pages 29-42: Ecclesiastes (Greek)
Pages 43-56: Ecclesiastes (Coptic)

It is estimated that the Acts of Paul comprised the first 19 pages of the codex, of which 11 pages survive; see Wayment 2013: 21. The Greek text is written in a single column, with approx. 32-44 lines of text per column, by at least two hands. The script is a sloping majuscule written in the severe style. Line-final καί irregularly appears as a ligature; the text also contains breathings, diaereses and apostrophes, and punctuation appears in the shape of high points. The text contains several nomina sacra. Final crux ansata.

There were added two single folios at end of quire 2 so as to complete the transcription of the Lamentations, and there is only one extant page number. It appears at the top of page 50 (f. 29 verso) and marks it as page "8" of the Coptic Ecclesiastes.

The execution of the text is filled with errors. According to J.-L. Fournet, the codex had an educational purpose and it is possible that the two copyists were bilinguals with a better command of Greek, trying to perfecting themselves in Coptic writing at the same time as they compiled collections of texts for personal use (Fournet 2019: 8, n. 15).

The fragments were possibly found in Tebtunis (Arsinoites). Further information about the provenance is unknown.

Acquired in 1927 by the Staats- und Universitätsbibliothek Hamburg.

P.Ryl. III 469; KV89

Papyrus fragment containing Theonas (uncertain) letter against the Manicheans.

The text is comprised of 2 fragments (the largest measuring 19.5 x 35.7 cm) from a papyrus roll. The fragments preserve two large columns of text, and the verso remains blank. The papyrus is of a double thickness, and there are 9 folding-lines visible in a regular interval, which is suggestive of a folded letter format, but no part of the address survives.

The letter could be perceived as both an official document as well as a literary composition, as it is an actual letter addressed and sent to a recipient, but with clear, literary value; see ed. pr.

The text appears to be a letter sent from the chancellery of a bishop of Alexandria, probably Theonas (his episcopate lasted from 282 to 300 CE), addressed to the churches within his diocese. His intent is to repel the Christians from the Manichean religion and especially from the female cult-members who apparently were going door to door professing the Manichean doctrines. The text bears special affinities to the letters of Paul, as is seen in the many insertions of Pauline quotes; see ed. pr.

The ed. pr. notes that the text is the oldest anti-Manichean document currently known, and that its form is closely related to the Formula of Abjuration, which the converted Manichaeans had to recite before being admitted into the Church.

The hand is not a book hand: it is official, regular and cursive. The text contains corrections made by a second hand (lighter ink, see l. 16), and has clear punctuation and breathings produced by the first hand. There are several nomina sacra.

Provenance unknown.

Daris 1972: 114-115, no. 11.

Fragment (5.5 x 6.5 cm) from a folio containing a theological treatise.

The fragment is torn on all sides, and preserves parts of 8 lines of text on the recto and 9 lines on the verso. Due to its fragmentary state, it is difficult to decipher the sequence of the pages.

Within the text, the connective καί is abbreviated in l. 3 (recto) and there are several ligatures. There are no nomina sacra.

The text appears to be a theological treatise that concerns the superiority of agape over pistis. The content could suggest that the fragment belonged to a larger work.

The hand is a clear, semi-uncial with several ligatures, and the impression is that of a hasty, trained scribe; see Mugridge 2016: 398.

Provenance is unknown.

Ghedini 1933: 667-673

Papyrus fragments containing an euchologium.

The four fragments (containing 11, 12, 8 and 7 lines of text respectively) contain a liturgical text on the recto, while the verso is left blank. 

There are several nomina sacra, and a diagonal stroke marking the end of the verse in l. 6 of fragment B. This division is further marked by an enlarged space between lines 5 and 6.

The liturgical text presents a prayer for the penitents.

Provenance is unknown.

P.Münch. II 34; P.Muench. II 34

Two papyrus fragments (A: 4.5 x 16.5 cm and B: 4.8 x 16.3 cm) containing the Psalms 15:4-11 and 16:3-11.

The current text of the Psalms has been copied onto a reused fragment. The original papyrus roll contained an administrative text (an official correspondance) from 302/302 CE (date found on the recto of fragment B). The writing area is estimated to have been 18 x 20 cm and consisted of 28 lines of text; see Bagnall 2002: 4 and the ed. pr.

Both fragments contain visible kollemmata.

The two psalms are preserved on different folios:

Verso of fragment A contains psalm 15, verses 4 ad finem (23 lines of text). 
Verso of fragment B contains psalm 16, verses 3-11 (19 lines of text).

The script is a rounded majuscule. The text contains rough breathing and apostrophes (e.g., fr. A, line 8) as well as marked punctuation. Longer verses seem to have been divided over two lines (see fr. A l. 3, 5, 7, and 16, as well as fr. B l. 5), and there are several instances of nomina sacra.

Provenance is unknown.

The fragment was acquired before 1919, and can perhaps be tracked to the 1906 Papyruskartell-purchase; see Bagnall 2002: 4 n. 15.

OTS 14 (1965): 201-205

A large sized velum fragment (21.2 x 17.5 cm) containing 1 Samuel 24, 25, 32 and 2 Samuel: 1-2 (passim).

The fragment preserves parts of a conjugate folio (i.e., one leaf of a quire), with an estimated 2 bifolios missing; see ed. pr. The text is arranged in two columns, with an original volume of approx. 43 lines per column.

The text presents 1 Samuel 24:11 to 25:20 (preserved on folio A), as well as 1 Samuel 31:2 - 2 Samuel 2:4 on folio B, of which a large part is missing. The margins contain several corrections and additions, and the hand is a small, upright uncial, using nomina sacra.

Provenance is unknown.

The fragment (before the time of publication of the ed. pr.) was offered for sale as no. 2475 by E. von Scherling in the 7th volume of Rotulus (1954). For a detailed history of the transactions leading from the sales notice in Rotulus (1954) to the acquisition by the Yale University library (1965); see Wright 1994: 79-80 n.3.

P.Amh. I 2

Three fragments (approx. 26.4 x 31.3 cm) containing an acrostic hymn. The verso remains blank.

The text is arranged in 25 lines. Of these, all but the last consist of three parts which are metrically equivalent, and whose first letter represents a specific letter in the alphabet (e.g., the three parts of l. 1 begin with an alpha, the three parts of l. 2 begin with a beta, etc.). A dicolon separates part 1 from parts 2 and 3.

The acrostic is metrical, and the three parts of the verse adhere to a dactylic schema with a final paroxytone, i.e. with an accented (with the exeption θεοῦ of part 1 in l. 10) penultimate syllable. The system seems to be partly tonal, partly quantitative, and the metre is affected by the variable determination of the length of the syllables and their accentuated form, see ed. pr.

The hand is careful and cursive. The text contains several corrections, punctuation in the form of dicola as well as lexical indicators such as diaereses and apostrophes. The text also contains several nomina sacra. On the basis of the quality of the errors and omissions (as well as some Epic forms, see e.g. l. 3 and 8), the ed. pr. suggests that this was a copy removed only once or twice from the original manuscript. E. Preuschen suggests that the original hymn originates in the 2nd c.; see Preuschen 1901: 80.

The final line does not adhere to the acrostic format: it is shorter (consisting of 2 parts compared to the 3 parts of lines 1-24) and does not highlight a letter of the alphabet. The content of this final line concerns itself with the topic of death.

As a comparanda of this form of acrostic, the ed. pr. gives Ad Virgines Exhort. (Billius II: 299) by Gregory Nazianzen.

Provenance is uncertain. The fragment was purchased by J. Pierpont Morgan (1837-1913) in 1912.

P.Achmim 1; P.Bour. 3 + BN Copte 135 B 17 Vo + Suppl. grec 1099 

Papyrus fragments containing Origenes (?) Homiliae on the Corinthians of either John or Paul.

The ref. ed. mentions a close similarity to the style of Origines; further attibution to Origenes is credited to G. Ausenda; see Ausenda 1940: 44.

The fragments are comprised of the published P.Bour. 3 together with two fragments from Bibliothèque Nationale (Copte 135 B 17 verso + Suppl. grec 1099). In the composite publication of P.Achmim 1, the two BN fragments have been added to P.Bour. 3.

P.Bour. 3 consists of 6 fragments, which preserve 4 columns of text. The columns range between 24-27 lines of text, the largest measuring 25 x 17 cm.

P.Achmim 1 adds to P.Bour. 3 three fragments: The two smallest pieces are catalogued under the inv. no. Copte 135 B 17. The larger fragment (Suppl. grec 1099) contains 10 lines of text as well as a blank line, and is assigned to P.Bour. 3 col. ii by Wilcken (see Wilcken 1927: 304-305). The two smaller fragments are assigned to P.Bour. 3 col. i and iii in the ref. ed. The sequence of the columns, i.e., col. iii, i, iv, then ii with the addition of Suppl. grec 1099 is suggested by Schmidt (see Schmidt 1928: 151).

The text has been copied in a codex made from a repurposed papyrus roll, and occupies the verso of different documentary texts from the end of the 2nd c. Panopolis: The texts on the same object include the documentary texts P.Achmim 6+P.Bour. 41b (197, Panopolis), P.Achmim 7 (196, Panopolis), P.Achmim 8 (197, Panopolis), P.Achmim 9 (175-199, Panopolis) and P.Bour. 41 a col. 2-3 (196/197, Panopolis). These were cut from a papyrus roll and glued together to be reused as a codex.

In addition to the Greek texts in the codex, two Coptic Christian texts have been added on the verso of the documentary texts: BnF Copte 135 B 4 (verso) (Exodus 11-7.4 passim, 4th c. Panopolis) and BnF Copte 135 B 6 (verso) (Ecclesiasticus 22.17-23.6, 4th c. Panopolis).

The codex is estimated to have measured approx. 25 x 17 cm, with 25 lines of text per column.

The provenance of the fragments is possibly the White Monastery (Deir al-Abiad) in the vicinity of Panopolis; see Wilcken 1927: 304-305.

P.Achmim 1 was acquired by the Bibliothèque Nationale in 1887.

P. Cauderlier, Les tablettes à écrire (1992): 85, no. 203 (descr.): School texts.

Unedited wooden tablet (15 x 12 cm) containing mathematical exercises (multiplication) on recto and a prose text on verso. Characterized as 'Christian' without further detail but Cauderlier notes that the hand is similar to TM 31057 / LDAB 5333 (tablet from the 3rd c., Fayum)

Unknown provenance.

Batovici 2016: 20-36; KV33; P.Weill I 96 +  P.Prag. I 1

Fragments containing the Shepherd of Hermas, Mandata VIII 9–12 and Similitudines V 7.3–4 as well as VI 1.1–5a.

The publication is a composite of P.Weil I 96 (12 x 12.5 cm) and P.Prag. I 1 fragments A (16.8 x 14 cm ), B (10.3 x 15 cm) and C (2 x 4.4 cm). P.Weil I 96 comprises the bottom half folio of P.Prag. I 1, fr. B, and there is a visible kollesis on its recto. The connection between P.Weil and P.Prag. I 1 fr. B was discovered by Milliez; see Milliez 2009/10: 26-53. The text was written in one column, and would have contained approx. 27-28 lines of text. The original folio size is estimated to have been 17 x 28 cm; see Carlini 1988.

It is possible that the break between P.Prag. I 1 fr. B and P.Weil I 96 would have contained a stigma or another type of sub-heading to indicate the sixth chapter of the Similitudines beginning in l. 1 of P. Weil I 96.

It is uncertain how much of the Shepherd of Hermas would have appeared in the original codex, and the surviving text appears to agree more often with MS M, than with MS A; see ed. pr.

The hand is described as having cursive qualities, inter alia several ligatures, and there are various nomina sacra throughout the text. A diaeresis appears as the only diacritical mark in l. 10 of P. Weil I 96 verso.

Unknown provenance. Part of a lot bought in Cairo in 1909-1910 by Raymond Weill who donated the lot to the EPHE in 1920.

P.Prag III 206 + P.Prag III 207

Papyrus fragment containing liturgical texts, i.a. a prayer to Maria, including a chairetismos and a trishagion.

On the verso of the fragment, there is an unidentified Christian text. The recto preserves a prayer to Mary containing a trishagion and chairetismos.

Provenance is unknown.

BASP 47 (2010): 33-43; AT130; Aland AT130

A papyrus folio containing Isaiah 23:4-15 (Oracle against Tyre).

The edition unifies a previously published fragment (Library of Congress inv. 4082B, containing Isa 23:4-7 and 10-13) with the fragments in Princeton (H.I. Bell inv. II 2G, containing Isa 23:8-10 and 14-15).

The larger LoC-fragment measures 12.4 x 6.7 cm (10 lines of text on both recto and verso, preserving the side margins as well as 0.6 cm of a top margin), while the HIB-fragment measures 5.0 x 5.7 cm (5 lines of text on both recto and verso, preserving a lower margin of 1.5 cm). Together they comprise the bottom (HIB) and the top (LoC) of a folio, with a middle part of the page missing. The ed. pr. estimates a loss of 3-4 lines of text between the two fragments. 

The script is described as an informal round hand, relatively upright and written quickly, with a particularly impactful beta (e.g. in l. 14 verso, where the bottom stroke extends under 5 letters) that resembles the beta in P.Chester Beatty V (Book of Genesis; 3rd c. Aphroditopolis); see ed. pr. 

Deletion is marked by dots, and there are no further lectional aides or punctuation: there appears to be one apostrophe after "Sabaoth", and the number “seventy” in written out in full (see l. 17-18 recto; the ed.pr. mentions that this is a trait in Jewish compositions). There is furthermore only one nomen sacrum (for κυριός in l. 19 recto), whereas words that are usually contracted (e.g. ἄνθρωπος) remain written out in their full form.

Provenance is unknown. The Princeton-fragment was acquired by Robert Garrett in 1924 and donated it to the University of Princeton in 1942; the Library of Congress-fragment was donated by Seymour de Ricci in 1931; see ed. pr.

AfP 2 (1903): 217-224, papyrus no. IV

Papyrus fragments containing a Christian wisdom text.

These three fragments survive from a papyrus roll, and measure 12 x 5.5 cm (fragment A); 10.5 x 6.5 cm (fragment B); and 12 x 8 cm (fragment C).

The recto preserves a documentary text from On the verso, fragment A contains the beginning of 15 lines of text, while the two other fragments hold the ends of 33 lines and belong together as the top and bottom of the sheet. The text is structured in sections in which the lines have irregular length, and certain lines are left blank to indicate the deparate paragraphs/sections.

The ed. pr. notes that the text is of a type resembling Christian ecclesiastical Sententiae, and suggests that the different paragraphs were introduced by the genitive of the name of the apostle to which the paraenetic saying belongs.

The hand is descriped as clumsy and irregular in shape, and there are some instances of marked breathing and accentuation (see l. 4 on fragment C). The text contains nomina sacra.

The provenance is Panopolis (Akhmim), where Dr. H. Thiersch acquired the fragments; see ed. pr.

Strasbourg Papyrus; RdSR 8 (1928): 489-515

Papyrus fragments containing the anaphora of Marcus.

The text is an opistographic folio consisting of 6 damaged fragments in total: There is one column of text on the recto (28 lines) and the verso (25 lines).

The ed. pr. describes the hand as a medium-sized, regular uncial, and notes that the kalamos would have been rather square-tipped as is evident from the thick hastas, thin bars and somewhat stylized lettering in the text. For diacritical marks, the text only presents diaereses, and uses mid-points as punctuation.

The text contains several nomina sacra.

The text is apparently a relatively early copy of the Alexandrine anaphora belonging to St. Mark, and the content is comparable to the manuscripts of the 11-13th c.: Codex Rossanéhsis and the Rotuli Vaticanus and Messanensis, as well as to the Coptic copies (named the liturgies of St. Cyril). The manuscripts do deviate from the papyrus on certain points, such as when parts shared by the papyri and the Coptic text differ from the manuscripts or have been moved to another section. The papyrus copy does not show an affinity to the later influences from Syrian liturgies and the liturgy of John Chrysostomos, as do the manuscripts. The ed. pr. notes that the anaphora of the papyrus copy does contain a few interpolations from Byzantine liturgies, inter alia the liturgy of St. James.

An unexpected doxology appears at the end of the fragments, in the place reserved between the anaphora and the trishagion, and the ed. pr. suggests that this could part of an eucharistic prayer.

Provenance is unknown.

Mertens-Pack 02799.050; Benedetti / Grandolini (2003): 297-301

The fragment is quite small (measuring 4.5 cm wide and 5 cm tall) and preserves 10 lines on the verso, and 8 lines on the recto. The script is somewhat different on both sides of the fragment, but the ed. pr. insists that both recto and verso have been written by the same scribe.

The verso appears to contain a Christian physiognomy, and presents words of discomfort or physical disabilities, such as τυφλός "blind" and κωφός "mute" (see l. 5-6).

The recto, due to the stylistic aspects and lexicon of l. 2-3 and 7-8, also appears to have a text with Christian connections. The topic appear to be pedagogical. 

The text does not contain any diacritical marks or punctuation. A line-final nu is abbreviated in l. 6 recto. 

Provenance is unknown.

MPER N.S. XVII 75

Papyrus fragment containing a Christian liturgy.

The fragment consists of 11 parts, and the hand is a cursive majuscule. The text is written on both the recto and the verso of the fragment. The content is a Christian liturgy concerning temptation and rescue.

Punctuation appears as mid-points, and there are no further diacritical marks.

Provenance is unknown.

MPER N.S. IV 51+52; KV62; KV63; KV71

Fragments from a papyrus codex containing texts of Origenes: Homiliae in Genesim (?) and Hortatoria in Pioniam.

The first text appears to be a commentary on Genesis 3:11-15, possibly by Origenes. The text consists of 10 fragments (stored in Vienna as G29829 + G 29883). Of these, fragments 2 and 7 are from the same double folio, and preserve the page numbers 70 and 85. Three fragments remain without a placement. The recto of fragment 6 contains text from a stoic source.

The commentary makes use of citations from Hebr. 4:15 and 12:2, Philippians 2.7 and John 14:30.

The second text (G 29832) consists of 2 fragments from the last quire of the same codex as text 1. The largest fragment measures 18 x 15 cm, and preserves 26 lines of text. Fragment 2 is part of the last double folio of the codex, and preserves parts of the commentary on Genesis. It measures 10 x 7.5 cm and holds 10 lines of text on the recto (across the fibres). There are 6 lines of text on the verso (along the fibres) written in a partly effaced, cursive script from the 5/6 c. The text contains staurograms.

This second text preserves the end of a parenetic homily or possibly an epistle. The text features an address to women, and could thusly be the Hortatoria in Pioniam by Origenes, which is the only of hiw works with an explicit adress to women. The text contains citations to Psalm 45:3, Wisdom of Solomon 3:6, Luke 17:6, Romans 16:20 and 1Corinthians 2:2.

Provenance is unknown.

Papathomas 2015: 91-97.

Parchment fragment containing Ezechiel 12:16-19 and 23-25.

The fragment (measuring 5,4 x 4,8 cm) is medium brown in color and broken off all around. The ink is black. The text begins on the hair side of the folio and continues on the flesh side, and preserves parts of Ezechiel. The two-column format indicates that the fragment belonged to a codex, and not as e.g. an amulet; see ed. pr. 

The text does not add to or diverge from the manuscript witnesses, but contributes to the small amount of Ezechiel papyrus/parchment copies from Christian Egypt: this group currently consists of this fragment, as well as P.Grenf. I 5 (Ezek 5:12–6:3 from the early 4th c.; Arsinoties) and Aland AT 146 (inter alia Ezek 11:25-17:21, 19:12-39.29 from the late 2/mid-3rd c., Aphroditopolis) and the parchment fragments P.Ant. I 10 (4th c., Antinoopolis) and P.Ant.inv. 25.1.06 (second half of the 4th c., Antinoopolis).

The script is an elegant Biblical majuscule, and the text contains nomina sacra.

Possibly from Middle or Upper Egypt.

P.Grenf. I 5, Aland AT145

Fragments of a folio containing Ezechiel 5.12-17 and 6.1-3 from an early, 'revised' Septuagint employing the diacritical marks of Origen.

The papyrus fragment measures 14 x 10.7 cm, and preserves the upper part of a folio (upper margin is preserved) of a squared codex (estimated to measure approx. 14 x 14-15 cm).

The content appears to be a text from the Septuagint (Ezechiel 5.12-17 and 6.1-3) with added diacritical signa that mark the differences (additions and omissions) from the Hebrew Bible, similar to hexaplaric abridgements in the Codices Colberto-Sarravianus (4/5 c.) and Marchalianus (6th c.). The fragment appears to agree more closely with the latter (MS Q; Codex Marchalianus, which also contains Ezechiel), although there is a stark difference in the use of the sigla:  P.Grenf. I 5 adheres more faithfully to Origenes original use of the sigla, while MS Q has extended the use of asterisks to also indicate phrasal inversion; see ref. ed. The proximity in the usus places the fragment close to (if not overlapping with) the original Biblical revision of Origenes.

The fragment is possibly the oldest authority for the Septuagint (see ed. pr.), and is slightly longer than MS Ω (the Göttingen Septuagint) due to the asterisk-additions in the style of Origenes; see ref. ed. The text appears to agree with the Hebrew bible in several instances, both concerning additions (such as are lacking from the LXX) and in the choice of phrasing, and the ref. ed. suggests that the passages were taken from Greek translations of the original Hebrew of said Bible. 

The hand can be described as sloping uncial in the Severe style. A homoioteleuton has caused an omission in l. 15 on the verso, and the text otherwise contains several nomina sacra and diacritical asterisks. The latter was used in the style of Origenes, in which the asterisks and obeloi were employed as specific critical signa that aided a comparison of the Greek text with the Hebrew bible. As such, the fragment is an early witness to a 'revised' edition of the Septuagint, following closest the critical usus of Origines; see ref. ed.

The date (late 3rd/ early 4th in the ref. ed.) would align the text with a period in which Pamphilus and Eusebius were actively preparing revised editions of the Septuagint based on Origenes's synoptic Hexapla.

Provenance is Arsinoites (Fayum).

MPER N.S. XXIX 27 + 28; Gregory-Aland 0215; Gregory-Aland 059

Parchment fragments containing the second gospel of Mark 15:20-38.

Two fragments from a miniature codex, presenting one of the earliest witnesses to this section of Mark; see Jongkind 2014.

Fragment A measures 5,4 x 5 cm (G 36112) and preserves the bottom margin of the folio; Fragment B measures 9,4 x 9,7 cm (G 39779), and preserves parts of the top- and side margins. Both fragments present the text on the hair-side as preceding the flesh-side, and the context suggests that the fragments belong to coinciding folios. Curiously, the codex appears to be missing the verse 15:28, a lacuna which is adttested in other witnesses to the Gospel of Mark.

A small fragment (beyond the folding-line) conjoined to G 39779 offers some difficulties, as the letters are seemingly written in a different hand and in different ink, and perhaps preserving a separate text beyond the Gospel of Mark (Jungkind suggests that the text-addition preserves a type of notes; see Jungkind 2014).

The hand is described as a Biblical majuscule.

Provenance is unknown.

Stud.Pal. IX 2

Parchment fragments containing Genesis 38-40 passim.

The three parchment fragments measure 5.2 x 7.2 cm (fragment A containing Genesis 38:25 and 38:28-29); 4.4 x 4.5 cm (fragment b containing Genesis 38:23 and 39:1);  6.5 x 4.3 cm (fragment c containing Genesis 40:1-3 and 40:11).

The text appears to be formatted in two columns per folio; the beginnings of a second column can be seen on the verso (back of the page) of  fragment a.

The ed. pr. does not offer any description of the hand.

Provenance is unknown. C. Wessely acquired the codex fragments on the 8th of March 1884; see ed. pr.

Stud.Pal. IX 4; AT101; Aland AT101

Fragment containing the Book of Wisdom (Sapientia Salomonis) 1:1-2 and 6-8.

The papyrus fragment measures 9.5 x 8 cm, and contains 8 lines on the recto and 6 lines on the verso. The recto displays a title (σοφία [...] "Wisdom ...") with two superlinear horizontal strokes. To the left of the title, there is a small cross followed by a stigma. There is an enlarged interlinear space following the title and line 1 of the Book of Solomon.

The small fragment preserves the beginning verses of the Book of Wisdom. The text is written in the majuscule and contained to one column, and the recto precedes the verso. The ed. pr. restores nomina sacra in the lacunae. 

Provenance is unknown.

MPER N.S. XXIX 49; Gregory-Aland 0185; Uncial 0185

Fragment (measuring 12.5 x 5.3 cm) containing the epistle of Paul: 1 Corinthians 2:5-6, 9 and 13, as well as 3:2-3.

The epistle is written in two columns with 24 lines of text per column. The recto preserves 1Cor. 2:5-6 and 9, and the verso preserves 2:13 and 3:2-3. The verso is paginated in the upper margin as page "ΝΒ" (52). The text contains several nomina sacra.

The parchment is rastrated, and the text is written along the scratch lines. The hand is a Biblical majuscule.

Provenance is unknown, but the Fayum is suggested in the ref. ed.

Codex Freer Greek MS. V; Rahlfs WI; KV9; 

34 folios from a papyrus codex containing the Minor Prophets with Coptic glosses.

The codex is formatted in single quires, with one column per page. The quality of the papyrus is described as fine and thin, and appears to connect the texts of the Minor Prophets and the unknown text on prophesy; see ed. pr./Sanders. The number of lines per column ranges between 46 and 49 lines of text. The original size is estimated to have been 14 x 32 cm and the original expanse of the codex is suggested to have been 48 folios, of which 34 survived: Although no pagination is evident, the codex appears to have lost the 6 first folios as well as the 8 last folios already in antiquity; see ed. pr./Choat.

The codex contains the works of the Minor Prophets. The identified texts belong to Hosea, Amos, Joel, Abdia, Jonas, Nahum, Habakuk, Sophonias, Aggeus, Zacharias, and Malachias. The large segment belonging to the Dodekapropheton is followed by an unidentified text on prophecy, which was probably a later addition and was copied onto the blank pages in the end of the codex; see ed. pr.

The Coptic glosses (single words or short phrases) were written in the Sahidic dialect, which does not suit the proposed provenance of the Fayum. From this, the ed.pr./Choat suggests that the provenance should remain described as "unknown".

The codex was the earliest Greek manuscript of the Minor Prophets known before the discovery of the Qumran scrolls; see ed. pr./Sanders.

The scribe that produced the copy of the Minor prophets was apparently experienced: his hand is a professional majuscule with sometimes cursive tendencies, and was assumed to belong in the end of the 3rd century by the ed. pr./Sanders.  There is also a second hand (1st corrector; possibly contemporary) and a 3rd hand (2nd corrector; a later addition), and possibly several later annotators (a fourth or even more hands of a later date). The first corrector, initially named a professional diorthotes (see the ed. pr./Sanders) is later recognized as the first owner of the manuscript who has made 274 meticulous (and probably contemporaneous) corrections to the manuscript; see ed. pr./Choat.

The hand of the unidentified prophetic text is an informal, rightleaning majuscule, which can be blaced in the early 4th c. There are no accents or breathings, but some instances of diaereses. The text contains several nomina sacra.

The unidentified text probably comprised pages 79–80 of the original codex, conjoined to pages 17/18 of the original codex containing Amos 4:1–5:15. The text includes inter alia a verbatim quote from Isa 54:12–15, citation from Ezek 40:2ff (possibly in the form of Symmachus) and perhaps also an indirect reference to Rev 21. The text was initially suggested to be a lost work on prophecy by Clement of Alexandria (or perhaps Origenes) (see Thackerey 1929), but the arguments for this has since been opposed and the ed. pr./Choat presents the identification of the text as still quite uncertain.

The provenance is unknown, yet the Arsinoites (Fayûm) have been suggested due to the manuscript's purchase history: the acquisition was described as from the Fayum by the antiquites dealer: see Choat 2006: 89.

Charles Freer acquired the fragments in May 1916 from the antiquities dealer Maurice Nahman through the intermediary Dr. David Askren (an American Presbyterian missionary doctor): The purchase was a joint venture between Charles Freer and J.P. Morgan Jr., and was accomodated by Francis Kelsey. The fragments were retrieved from Egypt in 1920, and sent from Rome through the American Embassy to the Library of the University of Michigan, arriving in Michican on the 14th of May 1920; see Clarke 2006: 34.

JCS 1 (1990): 37-58

An acrostic Greek hymn with a Coptic (F) translation on the verso.

The Greek text is well preserved, yet the Coptic text is partly effaced. Both text appear to be written by the same hand.

The Greek alphabetical acrostic is written in X lines consisting of phrases of 3-4 words (aorist participles and adjectives), and are largely asyndetic. Only l. 6 and 23 consist of complete sentences. The Coptic translation is not arranged acrostically, nor is it written in metre or contain the end-rhymes of the Greek hymn. 

The Greek text has a stress-based metre (with three or two coinciding accents), and the number of syllables fluctuate. The closest hymnal parallels given by the ed. pr. are P.Mon.Epiph. 592 (acrostic with a Coptic translation; first half of the 7th c., Menmnoneia) and P.Mon.Epiph. 593 (acrostic on pottery, 6-7th c., Memnoneia).

The text does not contain any nomina sacra, and the only dialectical marks are diaereses.

Provenance is unknown.

Rotulus 5 (1949): papyrus no. 2191; Gregory-Aland 0258; Uncial 0258

Parchment fragment containing parts of the Gospel of John 10:25-26 and possibly 10:40 as well (see Schmid et al. 2007: 25).

The parchment fragment measures 4.7 x 4 cm, and preserves 5 lines of text per page in one column. The text is written in uncials, and contains one nomen sacrum.

Provenance is unknown.

𝔓7; Gregory-Aland P7; NT7;  ε 11 (von Soden)

Papyrus fragment containing Luke 4:1-3.

The papyrus fragment (24.5 x 15.6 cm) preserves 18 lines of text. The upper part of the fragment preserves an unidentified text, possibly the end of a homily or a section of a commentary. This is followed by an excerpt from Luke 4:1-3.

There is one low-point for punctuation (see l. 15) and several nomina sacra.

Provenance is unknown. The fragment was acquired by the museum in Kiev in 1877/79, according to the ed. pr.

SB Kopt. I 289

Fragmentarily preserved letter in Coptic (S with F interferences), address lost

O.Mich.Copt. I 28

Pottery ostracon with a list of items (mostly unattested otherwise, but probably vessel etc.) followed by numbers; initial staurogramm

P.Mich. inv. 1192 (unpublished)

Sheet with 16 lines (25.2 x 15.6 cm), verso empty. Content description from the University of Michigan Library Digital Collections:

Fayumic. Badly written in a very difficult hand. Incipit: ZEN PRAN EPNOYTE AIXI WKAK EPAK EXEZYRAI ERWK PXAEIS. Not psalms. The passages TEQALACCA: OYWN NRWC EZRAI EXWEI (l. 3); EKNAKWTE: PEKZAL CABAL MMAI (ll. 8-9): DE AQALCCA: XICI NECZLEIM: EZRAI ZIXWI (l. 10) are among the few that can be read with certainty.

Acquired by antiquities dealer Maurice Nahman. No. 1190-1201 were received 05.01.1922.

P.Mich.Copt. 2

Letter from Heliodorus to his 'beloved and pious father' Apa Abraham the anchorite in Coptic (S, with A/L influences), mainly greetings and asking for news about the addressee's health.
There is a staurogram before first line on r. and address on v. (Choat 2006: 117).

P.Mich. inv. 1523

Curse of a lady Theodora against a man called Pjor and his wife in Coptic L (with S and A features) asking the holy martyrs to work on the downfall and destruction of the couple

P.Mich.Copt. 3 [SB Kopt. V 2167]

Letter from Jonah to his 'beloved brother' Isaac son of Ephraim in Coptic (B), who is in the south, telling him that something prevented him from coming south, however, he is sending a solidus for the purchase of flour that should be sent north with some garments; the messenger Hatre adds his own message promising to look for a certain man

SB Kopt. II 1035

List of items someone made decisions concerning his sister on various occasion such as vine, bread, animals, textiles, and vessels with numbers/sums

SB Kopt. II 1037

List of household items in Coptic (S) on the back of a re-used and cut strip of papyrus, not much of the original text visible anymore

SB Kopt. I 11

Account of salaries paid in grain in Coptic (S)

P.Mich.Copt. 6

Letter from Phoibammon, Theognoste(s), Isaac, and Germanos to 'their brother' Apa Bane in Coptic (M with S features), greeting various persons among them the chief officer and the whole garrison, actual content is not fully comprehensible; however, the text mention that Bane is presently at Esna; some of the same are also attested in P.Mich.Copt. 5.

Christian cryptogram ΧΜΓ at the top of the letter.

P.Mich.Copt. 5

Letter from Daniel, son of Phoibammon, to 'his brother' Bane, son of Theodosios in Coptic (S) with only address on verso, greeting him and 'his brother' Apollo, and the little Phoibammon, as well as others unnmamed, rejoicing that they have escaped imprisonment, and hoping to see them or hear from them. Some of the names reappear in P.Mich.Copt. 6..

Ed. princ. surmised a Melitian context, probably due to the mention of imprisonment of the addressed group (see also Choat 2001: 98 and n. 36).

Christian cryptogram ΧΜΓ and staurogram at the top of the letter.

P.Mich. inv. 4932

Paragogic love charm in Coptic (S) written on both sides of the papyrus; differing from others in asking for honest love and matrimony; the invoked personified oil seems to be represented by actual oil used by the sorcerer

SB Kopt. II 1036

List of food items, maybe a lading bill, in Coptic

SB Kopt. II 849

Letter from Paniske to 'his father' Apa Philoxe in Coptic (M) detailing his and his childrens toils and sufferings in the place they dwell in up to the fact that he is/has been imprisioned, pleading to him that he may take care of her children

[Note that papyri.info considers Paniske to be a woman]

P.Mich.Copt. 4

Letter to a distinguished person addressed as 'Your Paternity', undoubtedly a Christian dignitary, in Coptic (S with F/A features) apparently asking him to return some items that he has left in storage.

Recto: the text runs across the fibres in a horizontal format (transvera charta); Staurogram before first line and at the end; perhaps another cross at the top of the letter.

Verso: traces of two staurograms in the middle of the sheet, across the fibres. Between them, maybe two other signs [VS].

P.Mich.Copt. 1

Letter from John to 'his father, the great man' Apa Dorotheos 'head of … of the mountain' in Coptic (S) reporting back on an issue with a peasant Dorotheos has been involved (probably on behalf of the peasant to intercede for him), to message carrier is to be asked to confirm the issue.

There is a stylised staurogram before the first line on recto and a triple staurogram at the end of the letter; another staurogram stands before the address on verso.

Recto: the text is written across the fibres in a horizontal format (transversa charta); verso: address along the fibres on the left side of the middle folding.

The document might be associated with the Melitian community (Choat 2001: 98 and n. 36).

Purchased by Prof. Worrell in Egypt in the spring of 1936.

P.Mich. III 137; 𝔓37; Gregory-Aland P37; NT37

Papyrus fragment containing the Gospel of Matthew 26:19-52., depicting the Last Supper, the betrayal by Judas, and parts from the beginning of the Arrest of Jesus.

The fragment (originally two fragments joined to complete one folio) measures 12.1 x 22.4 cm, and contains text written in one column with 33 (recto) and 32 (verso) lines of text per column. The original amount of lines to a column is estimated to have been 33. The original size was probably 25 x 15 cm.

There is one rough breathing (see l. 8 on the recto), but no further accents. Diaereses appear rarely. Punctuation is indicated by enlarged spaces between certain phrases. These pauses have been further marked by diagonal strokes (similar to acute accents) which were a later addition, probably by a second hand, and intended as dialectical aids. These marks do not appear to coincide with stichoi.

The text contains several nomina sacra.

The ed. pr. classifies the text as an example of the Western type, with which the folio agrees concerning 56 out of 84 variants.

The hand is described as highly cursive, but shows few ligatures and links, and is associated by ed. pr. with documentary-styled letter writing.

The provenance is possibly in the Arsinoites (Fayûm), as posited by Clark 1937: 334-335. The fragments were purchased in Cairo in 1924; see ref. ed.

P.Mich. III 138;  𝔓38; Gregory-Aland P38; NT38

Fragment containing Luke, the Acts of the Apostles 18:27-19:6 and 19:12-16.

The fragment consists of 3 smaller pieces, which were later joined together to form a folio. The ref. ed. assigns the text to the Western type, as the text agrees largely with the codex Bezae (5th to mid-7th c., Berytos). The original folio is estimated to have measured 25 x 15 cm and contained 37 lines per page, of which 21 lines of the recto (Luk 18:27-19:6) and verso (Luk 19:12-16) have been preserved. For punctuation, the text makes use of high-points and there occur several diaereses. A rough breathing appears once, in l. 14 of the verso.

A multitude of nomina sacra appear throughout the text.

The page number ΝΘ ("59") is visible on the verso, indicating that the codex perhaps contained only the Acts.

The hand is described as an "excellent bookhand" by the ref. ed., and the scribe differentiated between thick and thin strokes. The style resembles a late stage in the Severe style. The text is somewhat effaced.

The provenance is possibly in the Arsinoites (Fayûm), as was the provenance of many of the documents contained in the purchased lot. The fragments were acquired in Cairo in 1924, and alottet by H. I. Bell to the contributing institutions; see ref. ed.

P.Yale II 88

Papyrus fragment containing a Biblical commentary or homily, with a quotation from Isaias 61:10-11.

The fragment measures 8.5 x 3.7 cm (9 x 3.6 cm in the ed pr.) and contains 12 lines of text. The verso is blank.

The ed. pr. explains the connection to the homiletic context as coming from the verb introducing the Isaias quotation (contained in l. 5-9) in l. 4; "γέγραπται" ("it is written"). The context of the homily/commentary is uncertain.

The hand is described as a large and elegant, right-sloping uncial in the Severe style. There is no visible punctuation, and the text preserves only one nomen sacrum in line 5.

Provenance is unknown. The fragment was donated to the Beinecke Library by Hans P. Kraus in December 1966 (accession denominator "1966b").

P.Rainer Cent. 26; P.Schøyen I 18 (P.Schoyen I 18)

Parchment fragment from a miniature codex containing Psalms 118:22-40.

Fragment measures 13.5 x 8 cm (originally approx. 15 x 13 cm) and contains 26 lines of text written in a stichic arrangement in one column. The parchment is of fine quality, slightly translucent and with visible framing-lines. The flesh-side precedes the hair-side.

The hand is described as a neat Biblical mauscule.

The text was later reused as binding (see also P.Schøyen I 14).

According to Römer, the editio princeps (P.Rainer Cent. 26) is preferrable to the reedition (P.Schøyen I 18) as concerns the line division and layout of the transcript; see Römer 2005: 339.

Provenance is unknown.

P.Schøyen I 14 (P.Schoyen I 14); P.Rainer Cent. 27

Parchment fragments from a miniature codex reused as binding. The fragment contains Ben Sira, Ecclesiasticus 29:13-26.

The two fragments measure 4.5 x 5 cm and 7 x 7 cm. The original size of the miniature codex is estimated to have been approx. 11 x 9 cm. The parchment fragment was reused as binding, similarly to P.Schøyen I 18.

The hand is described as a small, neat Biblical majuscule, and the borders of the folio are lined.

The fragment confirms the rarely attested reading of "τὸ στόμα" in verse 24; see Treu 1984: 60.

According to Römer, the editio princeps (P.Rainer Cent. 27) is preferable to the reedition (P.Schøyen I 14) as concerns the line division and layout of the transcript; see Römer 2005: 339.

Provenance is unknown.

Reference edition:

∙ Agosti, Gianfranco. 2005. Papyri Graecae Schøyen I. ed. Pintaudi. Florence, no. 122.   

Editio princeps:

∙ Gronewald, Michael. 1978. "Einige Fackelmann-Papyri ". Zeitschrift für Papyrologie und Epigraphik 28. 272-273 and plates no. 19 b-c.

Additional bibliography:

∙ Gronewald, Michael. 1987. "Origenes, Comm, in Gen.1,14 (". Zeitschrift für Papyrologie und Epigraphik 67. 56-58.

∙ Aland, Kurt. 1995. Repertorium der Griechischen Christlichen Papyri. II. Kirchenväter. Kirchenväter 60.

∙ Orsini, Pasquale, and Edoardo Crisci, eds. 2005. Manoscritti in maiuscola biblica: materiali per un aggiornamento. Rome. 68.

Provenance is unknown.

P.Grenf. I 6

Two parchment folios from a miniature codex containing Zacharias 12:10-11 and 13:3-5.

There are 6-8 lines per column on the first folio (recto and verso), and 12 lines of text per column on the recto and verso of the second folio. The text employs a high-point for punctuation only once (after Zach 13:4 in l. 1 on the verso of the second folio), and several diaereses and nomina sacra appear. The high-dot is also placed after proper names (see the first folio l. 3 on the recto, and l. 7 on the verso, following the name "Israel"). Ny is abbreviated at line-end by a dash.

The hand is described as a small, fine uncial.

Fayum provenance according to ed. pr.

P.Amst. I 25; KV72

Papyrus fragment from a codex containing Origenes De principiis 3:1.6-8.

The fragment measures approx. 14.3 cm x 9.2 cm, and contains 17 and 19 lines of text on the verso and recto respectively. The lower margins are relatively tall (4.6 and 4.3 cm), and the verso precedes the recto. As there are 33 lines of text are missing between the verso and recto, the original amount of lines per page can be estimated to 52 lines per page. The folio itself probably measured 36 x 28 cm originally.

The hand is a small, narrow and relatively upright book hand.

For punctuation, the scribe employs a low or mid-point. The text contains diaereses, nomina sacra, a diastole after οὐχ  in l. 4 recto (i.e., the following page) and a rough breathing in l. 15 verso.

Provenance is unknown.

Aegyptus 98 (2018): 96-105; ZPE 183 (2012): 227-233.

Papyrus fragment containing Matthew 22:15-20, 21-22 and 35 with commentary. The text was written on the blank side (verso) of TM 145320 (a petition from the second half of the 3rd c., Oxyrhynchus).

The fragment measures 11 x 5.2 cm, and contains 11 lines of text written in one column.

The specific verses from the Gospel of Matthew contain the disputes of Jesus with the Pharisees and scribes: the disputes with the Sadducees (22:23-33) have been omitted. Each passage is followed by a brief exegesis, which suggests that the text belonged to a collection of scholia; see ed. pr.

The author of this partial commentary/part of scholia remains unknown. 

There are frequent suspentions and contractions of words both in the quotationas as well as in the exegetic text. These are marked by slashes or horizontal lines, and this type of abbreviation indicates a date in the 3rd c.

Punctuation appears in the form of elevated dots, and there are several rough breathings in the text (see l. 3, 5, 7 and 8). The text also contains nomina sacra.

The biblical quotes are written in ekthesis (see l. 1, 3, 8 and 9). The ed. pr. notes that the ekthesis-arrangement does not necessarily agree with the beginning of the quotation (see l. 7 and 8).

The provenance is possibly the Oxyrhynchos (al-Bahnasā); see ref. ed. The ed. pr. lists the provenance as unknown. The fragments were acquired for the University of Michigan in July 1925 by Dr. Askren and Prof. Boak.

ZPE 93 (1992): 168-169

Papyrus fragment containing parts of an unidentified Christian commentary or homily.

The fragment measures 6 x 4.2 cm, containing 7 lines of text. It appears to be from the middle of a folio; see ed. pr.

Line final nu is abbreviated by a horisontal dash (see l. 4) and the text contains several nomina sacra. The textual content, considering the nomina sacra and the appearance of θάνατον (l. 4 of the verso) without an article as is common in the New Testament, indicate a Christian context.

The text is unidentified.

Provenance is unknown.

ZPE 14 (1974): 197-200; Var23

Fragment containing Ode 8 = Daniel 3:52-84. The verses 54-57 and 69-76 are lost in lacunae.

The ode is an opistograph written on the verso of P.Mich. inv. 6427 (recto), which contains Isaias 40:16 and the Shepherd of Hermas Mandata 1.1 (early 4th c., provenance N/A). The papyrus sheet was apparently turned 180 degrees before accomodating the text on the verso; see ed. pr. The surviving sheet (in two fragments) measures 13.5 x 12 cm +  9.5 x 4.5 cm.

The text is arranged in two columns. Col. i. contains 5 legible lines followed by a lacuna of 10 lines, and finally 8 legible lines (23 lines in total); col. ii preserves 5 lines, followed by a lacuna of 8 lines, and finally 10 legible lines. Line 1 of col. 1. appears to contain the rests of a subtitle, and the ed. pr. reconstructs it as Ὕμνος τῶν τριῶν παίδ]ων for the three companions of David.

The text does not contain any new textual variants.

The text contains diaereses and nomina sacra,  and no punctuation is visible.

Provenance is unknown.

ZPE 14 (1974): 193-196.

Papyrus fragment containing a Christian prayer with quotes from Isaias and the Shepherd of Hermas. The papyrus sheet was later reused: on the verso, there is a later copy of Ode 8 (second half of 4th c., provenance N/A).

The papyrus sheet (preserved in two fragments) measures 13.5 x 12 cm and 9.5 x 4.5 cm. The right margin is largely preserved; the bottom and top margin remain only in part. The left side of the text is lost (approx. 9-12 letters per line). The lacuna in the centre of the sheet would have encompassed 10-12 lines, slightly more than the verso due to the smaller script.; see ed. pr. 

The recto contains a prayer to God, which ends with a series of petitions and quotes from Isaias (40.16) and the Shepherd of Hermas (Mandates 1.1).

The papyrus sheet was turned 180 degrees before accomodating the text on the verso; see ed. pr. The hand on the recto is assessed as belonging to the beginning of the 4th c., and appears earlier than the text of the verso.

The text contains diaereses as well as diastoles (l. 9 after "οὐχ", and in l. 1 on fr. ii), and line-end abbreviations (l. 1, 7, 9 and 11, as well as l. 1 and 2 of fr. ii). A 'σοι' is superlinearly inserted in the end of l. 9.

The quote from Isaias was added in a cursive script before line 1 on fr. i: An ancora-symbol appears in l. 9 on fr. i, through which the Isaias quote would be expected in the following line.

Provenance is unknown.

Gregory-Aland P53;  𝔓53; NT53

Papyrus fragments from a codex containing the Matt. 26:29-40 and Acts 9:33-10:1.

The fragments are comprised of two folios:

Folio A contains parts of the second Gospel of Matthew, and measures 11.5 x 10.3 cm. The verso preserves 20 lines, and the recto 19 lines: the verso precedes the recto.

Folio B contains parts from the Acts of the Apostles. The folio is comprised of several smaller fragments: 3 fragmens constitute the larger part of the folio, measuring 9.5 x 12 cm, and a smaller, separate fragment measures 1.3 x 1.5 cm. The folio preserves 17 lines on the verso, and 16 on the recto: the verso precedes the recto. This sequence implies that the folios were part of the first half of a quire; see  ed. pr.

The codex is assumed to have contained the four Gospels and the Acts (or Matthew and the Acts), and is estimated to have measured 22 x 12 cm with approx. 25 lines of text per page; see Comfort / Barett 1999: 359-363.

The hand is described by the ed. pr. as a semi-cursive with considerable linking between letters. The text does not make use of any punctuation, only a few 'dots are visible, however, the ed. pr. doubts that they were made by the first hand or that they are even made in ink. There occur several nomina sacra and two apostrophes (l. 15 and 18 of the recto on fr. A (Matt.)). A correction has been made by a second hand (probably contemporary) in l. 12 on the recto of fr. A.

Provenance is unknown. The Arsinoites (Fayûm) has been suggested as the provenance because of the accession history, considering that the fragments were purchased from the antiquities dealer Maurice Nahman (Cairo) through H.I. Bell in 1934; see ed. pr.

P.Coll.Youtie I 5

Papyrus fragment containing a homily(/epistle) or theological commentary citing the Psalms and the OT Lamentations.

The fragment measures 11.5 x 8 cm, and preserves 13 lines of text on the recto as well as 13 lines on the verso. A page number (iota-stigma "16") is visible above the text on the verso. The internal evidence suggests that the recto precedes the verso; see ed. pr.

The hand is described by the ed. pr. as large and inelegant, but fluent with semi-cursive tendencies and employing multiple ligatures. There are several spaces between words. 

The text appears to be concerned with the interpretation of The Old Testament from the view point of the New Testament. The editor adds that if one reads the first person in cerso of l. 1, the fragment could possibly belong to a homiy or epistle rather than to a commentary.

Provenance is unknown. The fragment was purchased in June 1922 through the antiquities-dealer M. Nahman for the British Museum. It belonged to a lot containing no. 918 - 932, and was paid for from the appropriation of Regents.

Treu 1970: 47

Three parchment folios from a miniature codex containing Exodus 5-7 (passim).

The artefact consists of 3 parchment fragments: Fragment A (folios 2 and 3 joined together) and fragment B (parts of folio 1). Folio 2 (part of fr. A) is best preserved, and retains all its margins: it measures 9 x 7.8 cm (miniature codex) with 12 lines of text written in one column per page. Between (the conjoined) folios 1 and 2, approx. 8 folios are missing; between folios 2 and 3, approx. 6 folios are missing,

For punctuation, the scribe employed high-dots and dicola. The text also contians diaereses and several nomina sacra. There are two corrections (in l. 1 on the recto of fr. A and l. 5 on the recto of fr. B) made by the same hand. There are no rough breathings or accentuation.

The hand is described by the ed. pr. as a small, relatively upright uncial with angular tendencies. 

The ed. pr. suggests that the miniature codex contained the complete work of the Exodus, and adds that the text does not present the singular variants found in MS B.

Provenance is unknown.

BKT VIII 21

Papyrus fragment containing Isaiah 49:16-18.

The fragment measures 7 x 5 cm, and preserves 10 lines of text arranged in one column. The verso is blank.

There has been suggested the possibility that the fragment constituted the last folio in a papyrus codex, thus ending the codex on Isa 49:21; see ed. pr.

For punctuation, there is one high-dot in l. 3. There is also preserved one nomen sacrum (l. 9; κ(ύριο)ς with supralinear stroke).

Provenance is unknown. The fragment was acquired by Carl Schmidt in Giza in 1912.

Treu 1970: 52-53; Van Haelst 42.

Parchment fragment containing Exodus 34:35 - 35:8.

The four fragments constitute parts of a folio measuring 11 x 5 cm, preserving 20 lines of text on both recto and verso. Upper and lower margins measure approx. 0.5 cm, and side margins measure 1.6 cm.

The ed. pr. describes the hand as a neat and small, angular, right-leaning uncial.

For punctuation, the scribe employs mid-points, and the text contains several nomina sacra and line-end abbreviations of nu. 

Provenance is unknown.

Gregory-Aland P25; 𝔓25; NT25

Papyrus fragment from a codex containing the Second Gospel of Matthew 18 - 19.

The fragment measures 10 x 22 cm, and the text is arranged in two columns per page. Recto preserves 9 lines in both col. i and col. ii, while the verso preserves 8 lines in col. i and 9 lines in col. ii. The size of the folio is estimated to have been 25 x 24 cm originally, with 23-25 lines of text per column.

The hand is described by the ed. pr. as a biblical majuscule, which he placed in the 5/6th c. For punctuation, the scribe made use of high-dots. The text also contains several diaereses and nomina sacra.

The fragment was first understood by the ed. pr. to be a copy of the Greek Diatessaron by Tatian. The content was later identified as Matt 18-19 (passim) corrupted by Tatianian glosses; see Peters 1940: 51-55. The text can be classified as a diatessaric type, and the passages preserved are Matt 18:32-34; 19:1-3, 5-7, and  9-10 with Tatianian glosses.

Provenance is unknown. The fragment was acquired by Carl Schmidt in 1937.

BKT VIII 22

Parchment fragment containing Psalms 103:18-19, 26-27 and 105:17-18, 25-26.

The broad fragment measures 2.5 x 23 cm, and contains text arranged in two columns per page. There are 6 lines of text preserved per column.

The scribe employs high-dots for punctuation, and the text contains several nomina sacra.

The parchment fragment was reused for binding of a papyrus codex; see ed. pr.

Provenance is unknown. The fragment was acquired by Carl Schmidt in 1937.

P.Hamb. II 5; P.Ibscher 5

Parchment fragment containing Genesis 41:48-51 and 55-57.

The fragment measures 8 x 8.5 cm and preserves 14 lines of text (recto and verso) written in one column per page. The written surface is estimated to have been 12 x 11 cm originally; see ed. pr.

For punctuation, the scribe employs mid-points, and the text contains diacritical indications.

Provenance is unknown. The fragment was acquired by the Berlin Museum from the Ibscher-collection in 1962.

Treu 1970: 57-58

Parchment fragment containing the Old Testament Canticum canticorum 5-6.

The preserved folio measures 9.3 x 6 cm, and is constituted of two fragments (the horizontal break appears in l. 10 of the recto). The text is arranged in one column, with 15 lines on the recto and 17 lines on the verso. The original sheet size is estimated to have been approx. 10 x 7.5 cm with a writing area of ca. 8.4 x 5.5 cm; see ed. pr. The hair-side (recto) precedes the flesh-side (verso).

The ed. pr. describes the hand as a small, regular and upright uncial.

There is no apparent punctuation or diacritical marks, and one nomen sacrum could be assumed in the lacuna of l. 19. A correction was made by the same hand in l. 13. of the recto (supralinear addition of a iota).

The text is divided into syntactical units, with the sub-lines (alternating) written in eisthesis.

Provenance is unknown.

BKT IX 24

Papyrus fragment probably containing a hymn describing Christ's descent into Hell.

The fragment measures 4 x 10.5 cm, and contains 5 lines of text on the recto and 6 lines of text on the verso (written in another hand). The fragment is an opistograph: when reused, the fragment was turned 180 degrees before the other side was inscribed.

The hand of the recto is described as a small and fairly regular, upright, rounded book font. It appears rather spacious (with relatively wide line spacing) and uses single and double points for punctuation or verse-indication. Diaeresis is visible in l. 3 and 4, and the text contains nomina sacra.

The hand of the verso (written upside down in relation to the recto) is described by the ed. pr. as larger and more effaced/paler than the recto, right leaning and overall less careful. The text also contains dicola with the upper point in the shape of a comma.

The text is apparently poetic. Although both sides could suggest a connection, the ed. pr. recommends that the two texts should be considered separately.

The provenance is the Arsinoites (Fayûm), and belonged to box 106.

BKT VIII 8;  AT63; Aland AT63

Papyrus fragment from a codex containing Psalms 35:11-36:10, and 14-24.

Fragment A (P.Berol. inv. 6747) measures 16.2 x 14 cm, and preserves 26 lines on the recto; 25 lines on the verso.
Fragment B (P.Berol. inv. 6785) measures 7 x 4 cm, and preserves 12 lines on the recto and the verso. This smaller fragment preserves Ps. 36:4-8 and 18-23.

The original text is estimated to have been arranged in approx. 33-34 lines per page.

The initial letters of the verses are visibly larger (approx. doubled in size) than the rest of the script. There is no apparent punctuation, and the text contains irregular diaereses. The are several nomina sacra. A correction (no longer legivle) has been made by the same hand in l. 6 of the verso.

The provenance is probably the Arsenoites (Fayûm), where the fragments were acquired in 1877–1881.

BKT VIII 20

Papyrus fragment contianing Isaiah 36:16-37:6. The verso precedes the recto.

The fragment measures 12 x 4 cm, and preserves 16 lines of text of both recto and verso. The verso preserves remnants of an unknown text written perpendicular to the Biblical text, and it is written in another hand.

The text contains diaereses and several nomina sacra, and punctuation is lacking.

Provenance is unknown.

BKT VI 6.8;

A bifolio from a miniature codex containing an acrostic hymn.

The papyrus fragment is nearly intact, and measures 6 x 4.5 cm. It preserves 7 and 8 lines of text on the first folio  and 8 lines of text in the second folio (both sides; the folios are conjoined).

The text presents the end of an acrostic hymn (verses tau through omega) to the Good Shepherd, and ends on a doxology. The scribe appears to operate with two metrical modi; the quantitative system of old, and the newer system that is based on accentuation. All preserved verses end on paroxytons (acute accentuation of the penultimate syllable).

The beginning of the stanzas is marked by an obelos, and the end of the stanza is marked by a cross.

Provenance is unknown, but as the fragment was acquired in the Arsinoites (Fayûm) in 1887, the Arsinoites is a possible provenance.

Gregory-Aland P8; 𝔓8; NT8; Gregory 1909: 1086-1090

A bifolio from a codex containing Luke, Acts of the Apostles 4-6 passim.

The papyrus fragment measures 19 x 24.2 cm, and preserves 4 columns of text containing 29, 28, 28 and 25 lines of text respectively. The codex is estimated to have measured approx. 25 x 15 cm originally.

Provenance is unknown. The fragment was gifted by Émile Charles Adalbert Brugsch in 1897.

ZNTW 26 (1927): 99-100; Gregory-Aland 0160; Uncial 0160

Lower part of a parchment folio containing the Second Gospel of Matthew 26:25-36.

The fragment measures approx. 9 x 6.5 cm, and contains 20 lines on the recto, 12 lines on the verso.

The text was originally arranges in two columns with approx. 24 lines per column. There is no apparent punctuation or visible diacritical aids, and nomina sacra cannot be reliably deduced from the text.

The hand is an uncial.

Provenance is unknown. The fragment was acquired by Otto Rubensohn in 1902.

P.Harris II 167; P.Harr. II 167

Provenance is unknown.

Wayment and Ladenheim 2011: 381-384

Papyrus fragment containing the Infancy Gospel of James, 3:3-4:4.

The ed. pr. lists the papyrus fragment as 'lost', but a photo of the fragment was found and identified as containing the Infancy Gospel of James by Ladenheim, and has since been catalogued properly; see ref. ed.

The fragment preserves 12 lines of the rarely witnessed Protoevangelium Jacobi, and it appears to agree largely with P.Bodmer 5. A variant appears in l. 9; see Wayment 2011: 79.

The text contains a diaeresis (l. 4) and apostrophe (see l. 8 after the name ᾿Ιωακειμ), and no punctuation is visible.

The 12 lines of text are written in a relatively upright, evenly spaced Biblical uncial, which the ref. ed. places in the 4th c.

Provenance is unknown.

P.Duke inv. 258

Right end of a letter in Coptic (B) with lost addressee and sender (Line 1 has the name of the sender ending in […]ia; back side preserves beginning of address 'Give it to […]'); depending on the original folding 2/3 or 3/4 of text missing

P.Duke inv. 442

Right half of a a letter in Coptic (S), addressee and sender lost, concerning ships and certain difficulties, apparently the sender has asked or wants the addressee to ask a man called Dorothe(os) for some wheat, mention of some bronze kettle; the farewell address mentions a Dorothe(os) again and all the brethren, ends with "Farewell in the Lord"

P.Duke inv. 451

(Probably) Right half of a letter in Coptic (S), addressee and sender lost, reporting in the demise of someone (l. 5 'he went to rest'), reminder difficult to comprehend as first half of the lines always missing but text reports on a person, the latter might be addressed as 'his perfection' l. 12; verso has been turned 90° and a note/label (?) has been written in larger letters (the lette[r…]/epistl[e…] twenty-nin[e…]) maybe containing a date of despatch or reception; handwriting on recto rather well-formed, formulations appear elevated so that initial part resembles more a literary prose (l. 3 'every flesh')

P.Duke inv. 453

Upper right part of a letter in Coptic (S), with adressee and sender lost (back side preserves beginning of address only 'Give it to my beloved father Apa […]'), the contents is again difficult to comprehend with probably half of the line always missing, the sender reports that he did not come to terms with someone, that chattels had been brought except for two baskets, then the text breaks off.

Recto: the text is written in a horizontal format, across the fibres (transversa charta); staurogram at the beginning of the letter. Verso: address written along the fibres, preceded by a staurogram.

P.Duke inv. 456

Lower part of a letter in Coptic, with missing part on the right, back empty, address lost but last line mentions an Ama […], her sister Eirêne, and their men, however, the person addressed in the letter is a man (as the pronouns show, e.g., in l. 2 'I regularly enquire about your well-being'), certain conditions are deliberated connected with the despatch and receipt of this letter, apparently the addressee is supposed to come to meet the sender, mention of Paskha near the end

EpApostol

Codex with the Epistula Apostolorum in Coptic (A), a dialogue gospel styled as letter, attested primarily in Ethopian but also Latin, beginning and end missing

PapCongr. XXII (Firenze 1998): 1202-1207; Mertens-Pack 02640.300

Papyrus fragment containing the apocryphal text of Iannes et Iambres. The text was written on the verso of a papyrus roll containing a classical text; P.Mich. inv. 4925 (recto) (2/3rd c., provenance N/A).

No punctuation is visible, and only one diaeresis appears in the preserved text.

Provenance is unknown.

P.Beatty VIII 12 (XII); P.ChesterBeatty VIII 12

Papyrus codex containing Henoch, Apocalypse of Enoch and Melito of Sardes, Homilia on Easter. All in all, 14 folios are preserved, comprising pages 15-42 of a codex with Christian theological texts. From the Apocalypse of Enoch, the verses 97:6-104 and 106-107:3 are preserved along with an end-title.

Folio 1 contains pages 15-16 (verso precedes recto; Beatty 100)
Folio 2 contains pages 17-18 (verso precedes recto; Beatty 170)
Folio 3 contains pages 19-20 (verso precedes recto; P. Mich. inv. 5552)
Folio 4 contains pages 21-22 (verso precedes recto; Beatty 169)
Folio 5 contains pages 23-24 (verso precedes recto; P. Mich. inv. 5552)
Folio 6 contains pages 25-26 (verso precedes recto; Beatty 167)
Folio 7 contains pages 27-28 (verso precedes recto; P. Mich. inv. 5553)
Folio 8 contains pages 29-30 (recto precedes verso; Beatty 168)
Folio 9 contains pages 31-32 (recto precedes verso; P. Mich. inv. 5553)
Folio 10 contains pages 33-34 (recto precedes verso; P. Mich. inv. 5553)
Folio 11 contains pages 35-36 (recto precedes verso; Beatty 171)
Folio 12 contains pages 27-28 (recto precedes verso; Beatty 173)
Folio 13 contains pages 39-40 (recto precedes verso; P. Mich. inv. 5553)
Folio 14 contains pages 41-42 (recto precedes verso; Beatty 172)
Folios 15-16 (19+18 lines, 12+12 lines, + smaller fragment) contain the Apocryphon of Ezekiel (Beatty 185)

P. Mich. inv. 5552 (Enoch) contains folios 3 (13.6 x 23.4 cm, 41 lines on page 19 and 39 lines of page 20) and 5 (43 lines on page 23 and 44 lines on page 24). These two folios of Enoch contain chapters 100:1-101:7 and 103:14-106:7. 

P. Mich. 5553 (Melito of Sardes) contains folios 7 (13.5 x 23.8 cm, 41 lines of page 27 and 42 lines on page 28), 9 (13.6 x 23.2 cm, 42 lines on page 31 and 37 lines on page 32), 10 (13.9 x 22.9 cm, 40 lines on page 33, and 38 lines on page 34) and 13 (13 x 22.9 cm, 40 lines on page 39 and 36 lines on page 40).

The arrangement of text appears to have been as such: the concluding chapters of the Book of Enoch occupied the first six folios (11 and a half pages). The remaining 8 folios (including half of page 26 of folio 6) are occupied by the Homily on Easter by Melito of Sardes, which is introduced by the title Μαλείτων. Two additional folios (Beatty 185) present the text of the Apocryphon of Ezekiel. Parts of these works were previously known only through Latin, Ethiopic and Syriac traditions; see VanHaelst 1976: 679.

The codex is estimated to have measured 27 x 13.5 cm originally.

All three works, as well as the minor corrections, appear to have been written by the same scribe. The hand is described as a crude, but clear uncial, indicating that the scribe was not very practised. This is apparent i.a. in the variation of size and spacing of the letters. Although elision occurs frequently (there is an apparent attempt to avoid hiatus thoughout the text), it is indicated by apostrophe only once. There are no accents or breathings in the text. A strong form of punctuation appears in two places, where it is indicated by an enlarged space as well as a siglum marking the paragraph. The text contains diaereses (also internally in Μωϋσες and Ἠσαϊας, but additionally above the iota of the dative Μωϋσεϊ), and there appear several of the usual nomina sacra.

The provenance of the fragments is uncertain; see Kenyon 1931: 13.

The P.Mich. inv. 5552 and 5553 were acquired by Mr. Peterson in the Fayûm in 1930, while the P.Beatty fragments (100-185 passim) were part of an acquisition by Sir Chester Beatty in 1930-31.

Aphroditopolis (Atfih, by Schmidt), Upper Egypt or Panopolis (by Sanders) and the Arsinoites (Fayûm, by Kilpatrick) are mentioned as a possible provenance; see the overview of Van Haelst 1976: 30.

P.Köln XIV 557; P.Koeln XIV 557

Papyrus fragment containing a Christian prose text on the recto. The verso is blank.

Provenance is unknown.

P.Köln II 80; P.Koeln II 80; Gregory-Aland P86; 𝔓86; NT86

Papyrus fragment from a folio containing the Gospel of Matthew 5:13-16 and 5,:22-25. 

The fragment measures 9.5 x 8 cm, and preserves 10 lines of text on the recto and 11 on the verso. The recto precedes the verso. The original size is estimated to have been 14 x 28 cm with approx. 31 lines of text; see ed. pr.

The hand is described as resembling documentary script, and for punctuation, the scribe employs high points. There are diaereses in line 3 (recto) and line 7 (verso), as well as a marked rough breathing in line 3 (verso).

The text appears to generally agree with the MS N and the "Egyptian" text type; see ed. pr.

Provenance is unknown.

P.Köln IV 174; P.Koeln IV 174; Pachomius' letter 07

Parchment fragments from a roll containing the Pachomian letters in Greek. 

Three Kölner fragments measure 4,5 x 2,7 cm (fr. A); 8,5 x 2,2 cm  (fr. B) and 5,2 x 2,3 cm (fr. C) and belong to the Chester Beatty roll containing the letters of Pachomius. The roll is supposedly an archival copy made for the Pachomian Monastic Library (probably at Pboou / Fāw al-Qiblī) of Pachomius' Letters 1-3, 7, 10 and 11a, and would have measured approximately 100 x 15 cm originally (consisting of 5 kollemata), with text on the flesh-side extending to the first third of the hair-side; see ed. pr. The text is arranged in one column with lines that are parallel to the shortside of the roll (rotulus).

The fragments preserve parts of 17 lines of the 30 lines missing from the Chester Beatty-roll in Letter 7 of the Pachomian letters. The verso (hair-side) is left blank, as the fragments were written on the fifth kollema which did not contain any text on the verso. The decreasing breadth of the column indicates that the text narrowed towards the end of the letter.

The hand is described as a semi-cursive bookhand with calligraphic tendencies; see ed. pr. The scribe does not employ accentuation regularly (mostly in the shape of a circumflex above eta and omega), and punctuation appears sparingly and in the shape of a mid/high-point. There are several diaereses and apostrophes, as well as abbreviations (on occasion, καί is abbreviated as well as line-end nu) and nomina sacra.

The provenance is unknown.

Trnka-Amrhein 2020: 87-108: Christian protective amulet with drawings.

The papyrus fragment measures 17.4 cm x 26.6 cm (with an additional 2 cm of fibre), with a significantly smaller written area of 12.5 × 13.25 cm. Upper-, bottom- (approx. 11 cm) and left (approx. 4 cm) margins are preserved. Two (or three) horizontal lines of damage indicate that the fragment was folded several times.

The text/design is written across the fibres; the back is blank.

The design of the amulet consists of an ouroboros with an inlaid palindrome (the image is of a bearded serpent consuming its own tail) encircling an open book-roll filled with an 8x8 grid of Greek vowels. The vowels spill out beyond the book-roll on its left -, right- and bottom side. Above it, there is a bird clutching a christogram [chrism] in its beak with Jesus-monogram legs. A tabula ansata appears below the snake-design, and three blocks of text are situated to the left (bottom and top corner) and right (lower corner) of the book roll.

The text presents the names of Gabriel, Michael, Remiel and Souriel as well as Solomon (in the 'ring of Solomon', upper right corner) together with the nomina sacra of Israel and θεός. The ed. pr. suggests that the phrase “seal of the living god” derives from the Apocalypse of John 7.2, and it appears also in another amulet from the 4th c.; P.Oxy LXXXII 5306 (amulet for Eulogia).

The arrangement of the vowel-grid within the book-roll is singular in magical designs: it features all of the Greek vowels, and they are all repeated (differing from other designs, which feature selected vowels and/or repetition). Furthermore, contrary to the commonly shared features of amulets, this particular amulet does not explicitly name its function nor identify its wielder. 

The ed. pr. argues that the artefact is an applied amulet and not a magical instruction, and suggests that its closest parallel (in the form of combining text and image) is P.Oxy. VIII 1077 (amulet from the 6/7th c).

The provenance is unknown. The ed. pr. suggests the possibility that the amulet was cut before being sold to Chester Beatty.

P.Beatty VI 11; P.ChesterBeatty VI 11

Four papyrus fragments containing the Old Testament text of Ben Sira, Ecclesiasticus 36-37 and 46-47.

The fragments comprise two folios from a codex containing the Ecclesiasticus 36.28-37.11; 37.11-22 (fragment A; an almost complete folio measuring 33 x 20 cm, or 27 x 18 cm according to Van Haelst 1976: 105) and 46.6-11; 46.16-47.2 (fragment B; parts of the lower half of a folio measuring 15 x 8 cm).

The text is written in one column, and covers both the recto and the verso of the fragments. 

The codex is estimated to have contained 54 folios originally, with approx. 35 lines of text per page. Fragment A additionally preserves the pagination which numbers the folio as pages 73 (omicron-gamma) and 74 (omicron-delta).

The provenance of the fragments is uncertain, but they are recorded as part of an acquisition by Sir Chester Beatty in 1930-31.

Aphroditopolis (Atfih, by Schmidt), Upper Egypt or Panopolis (by Sanders) and the Arsinoites (Fayûm, by Kilpatrick) are mentioned as a possible provenance; see the overview of Van Haelst 1976: 30.

Mart. Cyriacus & Julitta

Fragments of folios from a codex with the Martyrdom of Kyrikos/Cyricus (child martyr) and his mother Iulitta in Coptic (M), condemmed as heretic by Pope Gelasios in 495/96

P.Lond.Copt. I 508

Small strip from the binding of a book, text in two columns in Coptic (M) with Ephesians 4:10, 11 (recto) and 4:15, 17 (verso)

P.Mert. II 51 + Bernhard 2006: 99 and 106-107

Fragment of a codex leaf measuring 5.3 x 3.9 cm, with traces of 8 lines of text on the recto and verso. The original is estimated to have been 9.9 x 8.8 cm; see the ed. pr.

The text is Christian in nature: it has been suggested that it presents a homily or commentary on Luke, as it contains several possible allusions to Luke 7:29-31 (l. 1-7, recto) and 6:45-46 (l. 2-4 and 6-7, verso), together with allusions to John 1:9 (l. 3) and Mark 7:9 (l. 6) on the recto. Another possibility is that the text is apocryphal.

The hand is described as semi-cursive: informal, irregular and slightly right-leaning; the division between paragraphs is marked by an empty space; several nomina sacra.

Acquired in 1937.

P.Beatty XIII; P.Chester Beatty XIII

Papyrus fragments from a codex containing Psalms 72-88 passim (Ps 76 is omitted).

The fragments comprise 4 bifolios of a papyrus codex. Parts of the sixth folio was discovered in 1985, after the publication of the editio princeps, and was revealed to contain Ps 80:15-81:6 (recto) and 82:17-83:4 (verso); see Pietersma 1987: 46.

This particular artefact was initially believed to belong with P.Beatty XIV as part of one and the same codex, and before these were separated as distinct fragments, they carried the same accession number (1501); see ed. pr.

The bifolios probably belong to the same quire, and the fragments have preserved the binding holes in the centre margin (as well as part of the binding string).

The bifolios measure approx. 22.5 x 14.25 cm, and appear to have had very narrow margins (as is indicated by the arrangement of the text close to the ends of the folios). The columns (one column per folio) appear to have held up to 34 lines of text. The bifolios preserve no pagination.

The ed. pr. describes the hand as an inelegant majuscule with occasional cursive formes (no ligatures), and places the fragment in the 4th c.

Titles of the individual psalms (in numerical letters with over- and underline) are written in a smaller script, and appear to have been added later, but possibly in the same hand. For the division in the stichometry, dots (single and double) are rarely used (see two instances in Ps 82:3). The scribe prefers to use spacing to indicate the separation of lectional units, and more extensive space is used to indicate the διαψάλματα.

The text contains line-end abbreviation of nu, several diaereses as well as nomina sacra, including a noteworthy occurrence: in Ps. 83:8 (folio 7, l. 5), there appears an abbreviation of the plural τῶν θ(εῶ)ν, which is quite unusual. The apostrophe appears only once, in Ps 72:28.

The artefact is (tentatively) catalogued under the Dishna Archive (consisting of the Chester Beatty Papyri and the Bodmer-papyri) according to TM.

Provenance is unknown: The two manuscripts P.Beatty XIII and P.Beatty XIV (previously believed to belong to one and the same codex) are apparently not part of the same acquisition as the Chester Beatty Biblical Papyri from Aphroditopolis as edited by F. G. Kenyon; see the ed. pr.

P.Beatty XIV

Papyrus fragment containing Psalms 31.8-11; 26.1-6 and 8-11, as well as 2.1-8 (in this order). Possibly an amulet.

The two fragments measure 2.5 x 4 cm ( fragment A) and 4.5 x 12.5 cm (fragment B), which present one column of text originally containing approx. 30 lines of text. The verso (Ps 31.8–11, Ps 26.1–6) precedes the recto (Ps 26.8–14, Ps 2.1–8).

The colon indicates division within the stichometry, but appears also in divisions that are previously unrecorded; see ed. pr. 

The text contains a number of nomina sacra, and a tachygraphic version of καί (yet no ligatures). The hand is described as a 4th c. hand similar to P.Beatty XIII, but distinct.

The folio has traits common to Psalter-type amulets, especially considering the lack of titles (though possibly occurring in the lacunae), flexibility of the Psalm-selection and the absence of the word διάψαλμα in contexts such as in Ps. 2:2. Similar traits are shared by MPER N.S. IV 20 (amulet from the 5/6th c., Hermopolis) and MPER N.S. IV 11 (amulet from the 5/6th c., Arsinoites), by whose connection the artefact is listed as a possible amulet; see De Bruyn / Dijkstra 2011: 208-209.

The artefact is (tentatively) catalogued under the Dishna Archive (consisting of the Chester Beatty Papyri and the Bodmer Papyri) according to TM.

Provenance is unknown: The two manuscripts P.Beatty XIII and P.Beatty XIV (previously believed to belong to one and the same codex) are apparently not part of the same acquisition as the Chester Beatty Biblical Papyri from Aphroditopolis as edited by F. G. Kenyon; see the ed. pr.

P.Beatty XV; P.Chester Beatty XV; KV83.

Papyrus fragments from a codex containing the Apologia of Phileas and Psalms 1-4 with title.

The text presents an interrogation of Phileas, the Bishop of Thmouis, by Culcianus, and incorporates a possibly verbatim transcript containing also Psalms 1-4. The trial would have taken place under the Great Persecution. The trial effected his martyrdom, which is described in Eusebius, H.E. 8.9-l0.

The artefact consists of a quire of 28 pages, the first halfcontaining the Phileas-text, the second half containing the Psalms (Ps 1.1-4.2). The fragments range from 21 x 14.5 cm to 5 x 4 cm, containing an estimate od 23 lines of text. The nomina sacra are only abbreviated in the text of the Psalms - and they appear in their full form in the text of the Apology. Two other peculiar features appear: the abbreviation of εἶπεν to ει᾿ and the inconsistent ekthesis of the name of the hegemon. 

The ed. pr. suggests that the text of P.Beatty XV is closer to the court transcript/protocol of the trial, although remaining a literary work, and maintains that the text has a very close affinity to the Latin recension against the more elaborate literary Apologia of P.Bodmer XX (same arrangement: part of the Apology followed by a selection of Psalms).

The artefact is (tentatively) catalogued under the Dishna Archive (consisting of the Chester Beatty Papyri and the Bodmer Papyri) according to TM.

The provenance is unknown.

P.Beatty XVI; P.ChesterBeatty XVI; MP 02640.100 

Papyrus fragments containing the apocryphal work of Iannes et Iambres.

The fragments (100 in total, ranging in size from approx 0.3 x 2.5 cm to 10.1 x 16.5 cm) comprise 8 folios (probably of the same quire) from a codex containing Iannes et Iambres. The estimated original size of the folios is approx. 22.5 x 16.2 cm, and presents text written in one column per folio. Binding-holes are visible in several fragments, and indicates a thread binding of the bifolios.

The ed. pr., on account of the binding-sequence and the lack of pagination, argues that the codex may have been a product of monastic work in the Western desert, rather than of a literary centre.

The hand is described as having an upright, cursive appearance.

Supra-linear corrections are made in the same hand. Diaeresis is used sporadically, and the diastole also appears frequently. For punctuation, the scribe employed (more rarely) the mid and high stop. A few Homerisms occur, inter alia εἶλαρ (fra. 2a recto; lines 7 and 13), as well as some tendencies that are common to Classical Greek text, but otherwise not occurring in the Greek of the Septuagint; see ed. pr. Additionally, numbers are written out in full.

Another point of interest is the notable forms of the nomina sacra, many of which appear as triliteral contractions or even contractions of 4-6 letters (see abbreviations of ἄνθρωπος in fr. 4c recto l. 3; fr. 4j verso l. 2, fr. 5d verso l. 6, fr. 5h verso l. 7 and fr. 5d recto l. 1) which is similar to contractions in the Acts of Paul in P.Hamb. Bil. 1 (late 3rd/mid 4th c., provenance N/A).

Provenance is unknown. 

P.Beatty IV 4; P.ChesterBeatty IV 4; Aland AT5

Papyrus fragments from a codex containing Genesis 9 -15 and 17-44.

The fragments comprise 51 consecutive folios with two columns per page, each column containing up to 38 lines of text. Pagination is preserved irregularly, reaching as far as page 82. The codex is estimated to have consisted of 66 folios originally and to have measured 27.5 x 17.5 cm, and contains Genesis 9.1-44.22. 

The artefact is one of two Chester Beatty-codices of the Book of Genesis, the other being P.Beatty IV 5 (second half of the 3rd c.; provenance N/A), which together cover the entire Book of Genesis excluding the first eight and last four chapters. These codices appear to have been copied from the same predecessor.

The cursive marginalia the top margin of folio 24 (verso) is dated to the first half of the 4th c., providing a terminus ante quem for the codex.

The provenance is uncertain: It was acquired by sir Chester Beatty in the early 1930s, and Aphroditopolis (Atfih, by Schmidt), Upper Egypt or Panopolis (by Sanders) and the Arsinoites (Fayûm, by Kilpatrick) are mentioned as a possible provenance; see the overview of Van Haelst 1976: 30.

Liturgical fragment (amulet?) in cento-form containing parts Genesis 27:28, Psalms 26:2, 4, 41:2, 123:7, and Corinthians II 6.2.

The papyrus fragment measures 15.4 x 10.5 cm, and contains 37 lines of text distributed on the recto and verso.

The text is written in cento-form. There are lines of damage throughout the sheet, apparently from folding: these indicate that the artefact could have had a devotional function, or have been used as an amulet. The ed. pr. suggests that the text has a personal function, and designates it as a Lieblingstext (signifying a favorite text for personal use), following the classification of Don Barker.

The hand is described as similar to P.Bodm. 2 (Gospel of John from the first half of the 3rd c. Panopolis) and P.Ryl. III 489 (Lysias; 4th c. Oxyrhynchus), with occasional decorative elements (serifs and curvature on letters) and an ornamental divider between lines 10 and 11. The division between pericopes of the Psalms is marked by two diagonal lines, and the text contains several diaereses and nomina sacra.

The provenance is unknown: The fragment was purchased by the Duke University in August 1975 from the private collection of Michael Fackelmann (former conservator at the National Library in Vienna); see ed. pr.

PSI VII 758

Papyrus fragment containing a Christian text; possibly a homily.

The fragment measures 10.5 x 11 cm, and preserves 13 lines of text arranged in one column. The verso is blank.

The sheet is damaged on the top and left sides: a decorative line in red ink is visible framing the text column on the remaining bottom and right sides of the papyrus.

There are no nomina sacra, but a visible diaeresis and a supralinear abbreviation of line-end nu.

The provenance is unknown.

PSI X 1166; Gregory-Aland 0207; Uncial 207

Parchment fragment from a codex containing John, Apocalypse (Book of Revelations): 9:2-15.

The fragment measures 15.2 x 18.7 cm and contains 29 lines of texts per column, with 2 columns per page. 

The hand is described as a small, neat Biblical uncial. The intercolumnal space measures approx. 1 cm, and the written space of each column measures 12 x 4.5 cm. This particular Book of Revelations is estimated to have spanned approx. 17 folios; see ed. pr., but the estimate is argued against in Malik/Müller (see Malik/Müller 2018: 89), who suggest that the fragment was part of an extensive codex and followed the four Gospels, which were possibly "furnished with Eusebian canon tables or kephalaia lists".

The page (recto/flesh side) is effaced, but a page number is visible which labels the page as 477 (upsilon - omicron - zeta), while the hair-side is numbered as 478; see Pintaudi 2009/10: 127-128.

The text contains several diaereses (see col. ii l. 3 (recto), col. i l. 14 (verso) and col. ii l. 1(verso)), and nomina sacra.

The provenance is unknown: the fragment was acquired from the antiquities market in Egypt by M. Norsa and E. Breccia in 1920; see Malik / Müller 2018: 84.

P.Laur. III 54

Papyrus fragment containing Psalm 50: 3-1.

The sheet measures 7 x 7.3 cm, and preserves the remnants of 15 lines of text written in one column. The verso is blank. The format appears to have been a papyrus sheet containing a single Psalm for personal or liturgical use; see the ed. pr.

Abbreviations are suspended, and the usual nomina sacra appear throughout the text.

The hand is described as a sloping pointed majuscule, which is placed in the 4th c., advancing on the beginning of the 5th.