[4] In November 2020, the Center for the Study of New Testament Manuscripts (CSNTM) in conjunction with Hendrickson Publishers released a new 1:1 high-resolution imaged facsimile edition of 𝔓46 on black and white backgrounds, along with 𝔓45 and 𝔓47.

[6] Throughout Romans, Hebrews, and the latter chapters of 1 Corinthians, small and thick strokes or dots are found, usually agreed to be from the hand of a reader rather than the initial copyist, since the ink is always much paler than that of the text itself.

Edgar Ebojo made a case that these "reading marks" with or without space-intervals were an aid to readers, most likely in a liturgical context.

[2] It contains the following nomina sacra in abbreviated form (nominative case): ΚΣ (κυριος / Lord) ΧΣ or ΧΡΣ (χριστος / anointed) ΙΗΣ (Ιησους / Jesus) ΘΣ (θεος / God) ΠΝΑ (πνευμα / Spirit) ΥΙΣ (υιος / Son) ΣΤΡΟΣ (σταυρος / cross).

[2] On the other hand, Philip Comfort (preferring a date c. 150–75) notes indications the scribe's exemplar made limited use of nomina sacra or none at all.

[11] (CB = Chester Beatty Library; Mich. = University of Michigan) The contents of the seven missing leaves from the end is uncertain as they are lost.

[13] In 1998, Jeremy Duff vigorously argued in favor of Kenyon's second suggestion, emphasizing that the scribe of 𝔓46 was increasing the number of letters per page in the second half of the codex.

Duff argued that this indicated that the scribe intended to include all of the traditional 14-letter collection and would most likely have added extra leaves if the original quire lacked sufficient space.

Duff’s article performed a service by challenging a complacent and largely unreflective consensus with regard to the contents of the Beatty-Michigan Pauline epistles codex.

We cannot say, for instance, that the Beatty-Michigan codex is secure evidence for the circulation of a ten-letter collection of Paul’s letters, as has occasionally been argued.

...By tying his estimate of the size of the quire to the numbering of the pages, Kenyon may have created a false problem that has needlessly frustrated subsequent generations of scholars.

[18] The coptologist Carl Schmidt was told that the books were found in "‘Alâlme, a village on the east bank of the Nile in the area of Aṭfiḥ, ancient Aphroditopolis.