The Son as Distinguished Nomen Sacrum (υἱός, ΥΣ) Among, Other Names : The Distinctiveness of the Johannine Son Using Evidence from Early New Testament Manuscripts
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The Nomina sacra are literary phenomena in New Testament (NT) manuscripts. Apart from the four most well-known nomina sacra (God–ΘΣ; Lord–ΚΣ; Jesus–ΙΣ; Christ–ΧΣ), other secondary nomen sacrum appear inconsistently in NT papyri and codices. This article aims to provide a plausible reason for such divergence by categorising three groups (a consistent appearance, a mixture of appearance and absence and an entire absence). To test the phenomena, the one of the key nomen sacrum is υἱός (ΥΣ) because its unique characteristics engage the Christological portrayal in the Synoptics and the Gospel of John. Unlike the other famous Christological titles (e.g. Son of God, Son of Man and Son of David), the author assumes that ‘the Son’ in the absolute sense in the Fourth Gospel and Synoptic Gospels (especially Matt 11.25–27; Luke 10.21–22) mainly functions as a unique revealer of the reciprocal knowledge of the Father.1) The article concludes that the Christological perception of Jesus’ divinity is spread among early Christians without the fixation of creedal consensus. However, the divergence of the Son’s nomen sacrum among papyri and codices indicates that the unique feature of the Johannine Son is reflected in papyrus (P)66 and a codex that demonstrates similar phenomena to P66. This affirms the distinctive identity of the Son, who can be identified with Jesus and is gradually recognised among the earliest Christians, although not all early believers admit such uniqueness.
Abstract
The Nomina sacra are literary phenomena in New Testament (NT) manuscripts. Apart from the four most well-known nomina sacra (God–ΘΣ; Lord–ΚΣ; Jesus–ΙΣ; Christ–ΧΣ), other secondary nomen sacrum appear inconsistently in NT papyri and codices. This article aims to provide a plausible reason for such divergence by categorising three groups (a consistent appearance, a mixture of appearance and absence and an entire absence). To test the phenomena, the one of the key nomen sacrum is υἱός (ΥΣ) because its unique characteristics engage the Christological portrayal in the Synoptics and the Gospel of John. Unlike the other famous Christological titles (e.g. Son of God, Son of Man and Son of David), the author assumes that ‘the Son’ in the absolute sense in the Fourth Gospel and Synoptic Gospels (especially Matt 11.25–27; Luke 10.21–22) mainly functions as a unique revealer of the reciprocal knowledge of the Father.1) The article concludes that the Christological perception of Jesus’ divinity is spread among early Christians without the fixation of creedal consensus. However, the divergence of the Son’s nomen sacrum among papyri and codices indicates that the unique feature of the Johannine Son is reflected in papyrus (P)66 and a codex that demonstrates similar phenomena to P66. This affirms the distinctive identity of the Son, who can be identified with Jesus and is gradually recognised among the earliest Christians, although not all early believers admit such uniqueness.
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