So I think you're saying that these folks did not understand what Jesus really meant in God's plan for history, so they were too fearful to address what 666 might mean. As a result, they started changing the number around. That makes perfect sense. But is that sufficient answer to the question of why they chose to make it chi-iota, and the mark that is maybe epsilon, maybe digamma, with the line above it and the little maybe apostrophe? Wasn't that the original question? Is this expression simply a random choice? Is it some Freudian slip betraying their fear?
ken these manuscripts, were found in baskets and put in the "dump" on the outskirts of the city of oxyrhynchus,Egypt. they were water deteriorated and at first not able to be read. at oxford unv. they developed(borrowed) a method to use infrared light to illuminate the entire letter,the resistance of where the ink used to be,that is it did not penetrate the papyrus paper as much as the rest.(you i think knew this), the x,chi below it in the text does look different as what you point out,that is chi where the arrow is pointing looks different than the one below it in another word.,,,,it took me a while x with digamma added=a number,,but nomina sacra above it still means to abbreviate so then six hundred to a power? so hence 6000 as stated by irenaeus and then abbreviated?...but why abbreviate?,,,there's where took the most thought,,,"they",the gnostic s(knowledge)believed that "within the inner circle",,there was knowledge passed by word of mouth to each of them.so hence "the abbreviations=different level of understanding" which may explain both digamma and chi,with nomina sacra above it..that is to them in their way of thinking a possible explanation. i.e.Sophia,aeon,ect,we need to think like them to understand what they were writing.also the stigma,is of the three phases where it evolved into looking more like a "c",which should give us a better date of the writing,later it had the hook at the bottom so second century or before i think. that is there are capital and lower letters,so the text is right for 1st.-2nd cen.ad,,,but i still have some other questions,one is Irenaeus said i believe in ah one?where he spoke about the aeons?,,,,,"these so called commentaries,i have read",,,,so look back at "papyrus 115",,,there are two are three large chunks and then small pieces,,so "i searched the www",,there are copies of the rev. with 616,i.e.codex c,textus receptus,bynzentine text,codex epheaemi,ect.(i know some are from the other),but not to get off the point "is this one of the commentaries irenaeus spoke of or is it a copy of the rev. with a scribal error?",,you see this would change every thing we are thinking.,,,you see we know there are both things that existed by testimony of the church fathers both commentaries and copies(of the autograph) of the revalation of john.,,,"NoY",above 616, i have also researched as you did the other "name",too short to abbreviate,,,,,but "number",but then again i have found nothing Greek to abbreviate,,,"NoY" except that the first and last are "higher case",,and the middle "lower",,,now in (common) greek there was both styles one all in "capital" and the other in both,,,,,this clearly is written using both(should give us direction to the pronunciation marks implied),,,,,,,,,,,,,,,i spent some time reading back through our post,,,,"i am one horrible,typist am i not?",,,,i saw you said,"not to disprove you",,,,,that is not what i meant at all "papyrus 115",,,,pick it apart,,that's what i thought i said,,,"it",,not my thinking,,,,,,,,,and then if i am wrong,,me too. i want to just know also,,lick my wounds if i must,,never the less though i want to know it.,,,i am a horrible typist,my mind tells my fingers and they are ten minds arguing,,i should apologize to every other one of you,,,i mean no offense to any of you if i seem blunt,,i am in the midst of loving you all (here in cc),,,