Today we enter the exciting world of Papyrus 62. Throughout history, Papyrus 62 has been the object of study, admiration and controversy. Since its inception, it has aroused the curiosity of the most restless minds, who have sought to unravel its mysteries and understand its impact on society. Through this article, we propose to explore the different aspects related to Papyrus 62, from its origin to its relevance today. We will delve into its roots, analyze its various facets and reflect on its influence on human development. Papyrus 62 is a fascinating topic that deserves to be explored from multiple perspectives, and it is our desire to offer an exhaustive analysis that contributes to the enrichment of knowledge on this issue.
New Testament manuscript | |
Name | Papyrus Osloensis 1661 |
---|---|
Text | Gospel of Matthew † |
Date | 4th century |
Script | Greek-Coptic |
Found | Egypt |
Now at | University of Oslo |
Cite | L. Amundsen, Christian Papyri from the Oslo Collection, Symbolae Osloenses 24 (1945), pp. 121-147. |
Size | 6.5 cm x 5.6 cm |
Type | Alexandrian text-type |
Category | II |
Papyrus 62, also known as ‘‘Papyrus Osloensis’’, is a copy of the New Testament and Septuagint in Greek and Coptic known as a diglot. It is designated by the siglum 𝔓62 in the Gregory-Aland numbering of New Testament manuscripts. It is a papyrus manuscript of the Gospel of Matthew and Book of Daniel in a fragmentary condition. Using the study of comparative writing styles (palaeography), it has been assigned to the 4th century CE.
The original manuscript would have been a codex (precursor to the modern book) made of papyrus. Unfortunately it has only survived in a fragmentary condition, containing evidence of Matthew 11:25-30, Daniel 3:51-53, and some verses from the Book of Odes.[1] The Daniel and Odes portions are labelled as Papyrus 994 in the Alfred Rahlf's numbering of Greek Septuagint manuscripts.[1] The surviving fragments evidence around 13 leaves of the original codex. The text is written in one column per page, 7 lines per column, 7-12 letters in line.[1] It has diaeresis over the letter upsilon.[1]
Matthew 11:25; 11:25; 11:25-26; 11:27; 11:27; 11:27-28; 11:28-29; 11:29-30; 11:30.
Matthew 11:25-29.[1]
The manuscript contains evidence of the nomina sacra (sacred names, these being words/titles considered sacred in Christianity). The following are seen within the manuscript: θς (θεος / God), ις (Ιησους / Jesus), κε (κυριε / Lord/Master), πρ (πατηρ / Father), πηρ (πατηρ / Father), and υς (υιος / son).[1]
The Greek text of the Gospel of Matthew is considered a representative of the Alexandrian text-type. Biblical scholar Kurt Aland placed it in Category II of his New Testament manuscript classification system.[2] In Matthew 11:25 it reads εκρυψας along with Codex Sinaiticus, Vaticanus, Bezae, minuscule 33, and lectionary 2211. Other manuscripts read απεκρυψας (C, L, W, Θ ƒ1, ƒ13, Byz).[3] The text of Daniel represents Theodotion's recension.[1]
Leiv Amundsen dated the manuscript to the 4th century. INTF dated it to the 4th century.[2] The manuscript was found in Egypt. The text was published by Amundsen in 1945. It was examined by Maldfeld, Kurt Treu,[1] and Karl Jaroš.[4]
It is cited in critical editions of the New Testament (NA26, NA27). It is currently housed at the University of Oslo Library (Inv. 1661) in Oslo.[2][5]